The Genesis of Genesis

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THE

GENESIS OF GENESIS

A STUDY OF THE DOCUMENTARY SOURCES OF THE

FIRST BOOK OF MOSES IN ACCORDANCE WITH

THE RESULTS OF CRITICAL SCIENCE

ILLUSTRATING THE PRESENCE OF

BIBLES WITHIN THE BIBLE

BY

BENJAMIN WISNER BACON

WITH AN INTRODUCTION BY GEORGE F. MOORE
Professor in Andover Theological Seminary

" The books of the Old Testament in their present form, in many instances are
not, and do not profess to be, the original documents on which the history was
based. There was (to use a happy expression employed of late) ** a bible within
A BIBLE," an '' Old Testament before an Old Testament was written." To discover
any traces of the lost works in the actual text, or any allusions to them even when
their substance is entirely perished, is a task of immense interest."

STANLEY

HARTFORD

THE STUDENT PUBLISHING COMPANY

1692

COPYRXOHTED xSgx
By STUDENT PUBUSHIltO CO.

D. S. MOSELEV, PRINT.

BIBLES WITHIN THE BIBLE.

267978

TO

EDWARD E. SALISBURY, LL. D.

LATE PROFESSOR IN

YALE UNIVERSITY,

THIS BOOK

IS DEDICATED IN TOKEN OF GRATITUDE

AND AFFECTION.

PREFACE.

The attention of the reading public of America has been
called frequently of late to the claims of the science of
Higher Criticism, a study all-important to a correct under-
standing of the Scriptures ; and in particular to that theory
of the science which maintains the origin of the Pentateuch
from a compilation of older documents. They have been
assured of the practically unanimous acceptance of this
theory abroad, and have been themselves witnesses of the
divided opinions of scholars at home. Considering the im-
portance of the subject, the enormous mass of accumulated
evidence pro and con, the conflicting claims of scholars as to
the resulting benefit or injury to accrue to Christian faith
from the acceptance of the theory, it should be apparent to
all, as a primary axiom, that the reading public are entitled
to judge for themselves.

As to the method of presenting the facts to the public, two
propositions are easily established.

I. The public require, not controversial argument, but
explanation.

The method of the controversialist, which ever side be cham-
pioned, rarely gains more than a partisan applause guaranteed
in advance, and the converts to be made among those " con-
vinced against their will." It assumes that the public has
already made up its mind, or else to judge for the public.
The assumption is either false or impertinent. A public
accustomed to exercise the right of private judgment de-
mands, in the case of so important and widely supported a
theory, a plain statement of the case, an explanation of the
general principles involved, of the nature, rather than the
details, of the argument, and as simple a presentation of
methods and results as possible. It wants " the documents
in the case."

viti PREFACE,

II. It is not necessary that the presentation of the case
should be made from a standpoint of hostility to the new
theory, nor even from one of indifference.

The public wishes to do justice to the new theory. Until
it has had opportunity to obtain a general conspectus thereof
it occupies tfie standpoint of traditional opinion. It has not
time to give to the minutiae of controversial discussion, but
desires to be informed in general outline of the method pior-
sued by the critics and the results propoimded. Such an
explanation can only be given by one familiar with the
critical argument and at least in some degree in sympathy
with the theory. The position of such an expositor differs
however from that of the advocate and special pleader, in
that he undertakes to explain and not to argue. He does
not pretend to have no opinion, but refrains from obtrud>
ing his opinion upon the reader, preferring to state the most
general facts and grounds of critical procedure in an imbi-
assed way, and leave the reader to draw his own conclusions.

In accordance with the general proposition first laid down,
the present work is addressed not merely to scholars and
technical investigators, but to the general public. The
author believes that critics and biblical scholars will find
contributions of value to the science of documentary analysis
within its pages ; but argument in support of these original
investigations has been relegated to technical reviews, and
even notes which require the use of Hebrew text have been
inserted in a special appendix, reference being made by
means of the numerals (i), (2), (3), etc. Chapter III. is a
reprint of the author's articles in Hebraica iv. 4 and v. i
(1888) intended to exhibit the present state of the documen-
tary analysis. The articles have been deprived of the foot-
notes, in which all divergences from the analysis of Dillmann
— given in the text — by six of the foremost critics were pre-
sented, and for the purpose of a minute comparison of the
analyses of Wellhausen, Kuenen, Budde, Jiilicher, Delitzsch
and Kittel^ the reader will be obliged to consult the articles
in their original form. One of the principal results of the

PREFACE, ix

articles has beea» however, to establish beyond the possibility
of dispute the existence of a real and extraordinarily minute
agreem^it of all schools of documentary analysis. The
citation of the authority of Dillmann alone will therefore
serve the purposes of the general reader, as it is, in the main
• and essentially, identical with that of all critics. The present
work will be found accordingly to be in general a graphic
presentation of the consensus of modem criticism. But the
author has not restricted himself to a following of authorities.
The analysis has been carried through independently, with
results in a number of cases diverging from those of all
former critics. For the process and evidence in these cases
of original analysis the reader is referred to Hebraica^
October, 1890, and following numbers, where it is given in
detail. Technical argument has thus been avoided in the
present volume, but the general reader will have opportunity
by consulting chapter III. to assure himself that the recog-
nized authorities in this field are fairly represented, while
at the same time the more exact student has placed at his
disposal, through the notes and references, the means of
verifying all statements and examining the grounds of in-
dependent analysis. A careful study of the opening para-
graphs of chapter III. is especially recommended. If the
few lines of Hebrew in this chapter and in Appendix II.
appear somewhat formidable, the main ideas will be found
available and even indispensable to the thoughtful reader.

In recent years, thanks largely to the efforts of Profs. W. R.
Harper of Chicago and C. A. Briggs of Union Seminary,
the claims of Semitic literature to a position in the curricu-
Imn of study for every person of liberal education are coming
to be felt. The literary and scientific study of the develop-
ment of the Hebrew and Hellenistic religious consciousness
as exhibited in their literature — ^the Bible — ^is beginning to be
recognized as something not to be left merely to the pulpit
orator and the Sunday-school teacher, but to be eagerly
welcomed into the domain of school, college and university
training. With the recognition has come a perception of the

X PREFACE.

transcendent interest of these studies and a growing demand
from beyond the academic walls for admission to at least a
gleaner's share in these new fields of scientific investigation.

The author desires to meet this demand, and to present to
all classes of Bible students, in churches, Stmday-schools,
academies and other institutions of learning, as well as to the
general public, that which might be expected to be gained
from a cotirse of lectures on the Documentary Theory of the
Pentateuch, if delivered on one of the recently endowed
university foundations for instruction in Biblical Literature.

The method of the book explains itself. Part I. is intro-
ductory. The science of Documentary Analysis and that
inseparable from it of Historical Criticism are briefly ex-
plained and illustrated. A more complete idea of each, and
of their mutual relations, can be gained by reading the
articles " Israel " and " Pentateuch " in Enc. Brit, 9th ed, ;
W. Robertson Smith's "Old Testament in the Jewish
Church," and "Prophets of Israel," D. Appleton and Co.,
1882 and 1883 ; Prof, ^o- T. Ladd's "What is the Bible?"
Scribner's, 1888; and Prot C A. Brigg's "Biblical Study"
(3d ed., 1890); and "Messianic Prophecy," Scribner's, 1886.
Fr. Lenormant's " Beginnings of History" (translated), Scrib-
ner's, 1883, and Geo. Smith's. " Chaldean Account of Genesis ;"
new ed. ; Sampson Low, Marston and Co., London, 1880, are
books of kindred aim adapted to the requirements of the
general reader. Of a more technical character are Prof.
Ladd's " Doctrine of Sacred Scripture," Scribner's, 1883 ;
and, as standard works respectively of historical and analyti-
cal criticism, J. Wellhausen's " History of Israel" (translated),
A. and C. Black, Edinburgh, 1885 ; and Kuenen's " Hexa-
teuch" (translated), Macmillan and Co., London, 1886. To
readers of German, Dutch and French, an inexhaustible field
is opened. A bibliography will be found in almost any one
of the larger works just enumerated.

Part II. affords to the eye a general view of the processes
and results of Pentateuch analysis during the 138 years of its
labor. The typographical means employed display the text

PREFACE. xi

of Grenesis according to the revised version, the portions
assigned to sources^ compilers, editors and interpolators
characteristically exhibited, and the loss or displacement of
material indicated, so that at a glance the reader may com-
prehend the whole process of nntwisting of each supposed
strand in the composite thread, and judge whether or not it
be reasonable. The references at the foot of the page are
for the most part intelligible to the reader unfamiliar with
Hebrew, and are mainly concerned with resemblances and
contrasts in style and subject matter among the supposed
documents. In a few cases they are intended to elucidate
the thought, and go beyond the limits of the Hexateuch.

Part III. affords a connected view of the supposed docu-
ments J, E and P, as they are restored by the analysis.
Lost material has sometimes been conjecturally supplied,
but all such supplemental material is marked witii [ . . .
. . . ] These gaps can sometimes be filled with certainty
from subsequent references in the same document (e. g. J's
version of the first interview of Joseph with his brethren in
Egypt corresponding to E in Gen. xlii., from J in xliii. 3-7,
iS-2i ; xliv. isr-29) ; sometimes all attempts at restoration
of lost material must be mere guesswork. But gaps are
forttmately the exception, not the rule. A few conjectural
readings and amendments to the text of good authority,
spoken of in the notes to Part II., are introduced in Part III. ;
also preferred marginal renderings, and, in a small number
of cases, new translations suggested by the analysis, and an
arrangement of the text in verses, intended to exhibit the
traces of metrical form displayed by the original.

The first Appendix presents a group of passages connected
with the Creation and Flood story, exhibiting remarkable
aflfinity with the well-known Assyrian Flood and Creation
tablets. Critics now regard these passages in Genesis as
having been grafted upon the stock of Hebrew tradition, the
majority considering them as an interpolation into the docu-
ment J, others as incorporated by J together with the
national epos. These passages are taken out as a group

xii PREFACE,

and placed, in Appendix I., in juxtaposition with the cunei-
form narratives for purposes of comparison.

In joining the number of those who are endeavoring to
awaken a new interest in biblical study by means of the
remarkable results of analytical criticism, the author vrishes
to express his most grateful acknowledgments to Prof.
A. Kuenen of Leyden and President W. R. Harper of
Chicago for the kindness experienced at their hands. Also
to Prof. George F. Moore of Andover for his scholarly
revision and criticism of the new readings of Part III.,
beside innumerable other services of value, and to the
eminent scholars to whom he is indebted for their courteous
commendation of the book to the English-speaking public
at home and abroad. To the reader who may approach
these pages in the endeavor to find a deeper, clearer meaning
in the ancient book than hitherto, he would express the
sincere and sanguine hope that new light upon the unknown
history of this long revered and cherished literatnre may
prove it ever more and more clearly a " word of God," frag-
ments providentially preserved of religious thought from
that people whose history is the history of the development
of the religious consciousness. If '' given unto the fathers in
the prophets by divers portions and in divers manners," it
was no less "given of God," because the gift extended over
many centuries, "line upon Une and precept upon precept."
It is no less divine if the fruit of generations of consecrated
human hearts and consciences, rather than the utterance of a
single individual.

What is true of the individual investigator is in a still
higher degree true of any science, the science of criticism
included. " We can do nothing against the truth, but for the
truth." If reassurance is needed in regard to the effect of
presenting to the public these claims of the higher criticism,
I prefer to give it in the words of others rather than my own.
Says Prof. Briggs of Union Seminary : " The higher criticism
has rent the crust with which rabbinical tradition and Chris-
tian scholasticism have encased the Old Testament, overlay-

PREFACE. xiii

ing the poetic and prophetic elements with the legal and the
ritual. Younger biblical scholars have caught glimpses of
the beauty and glory of biblical literature. The Old Testa-
ment is studied as never before in the Christian Church. It
is beginning to exert its charming influence upon ministers
and people. Christian theology and Christian life will be ere
long enriched by it. God's blessing is in it to those who
have the Christian wisdom to recognize, and the grace to
receive and employ it."*

In the firm confidence that a general acquaintance with
the discoveries claimed to have been made by the higher
criticism in the Pentateuch can only conduce to the lasting
benefit of His cause, who said, " Thy word is Truth," this
volume is respectfully submitted to the Christian public.

Benjamin Wisner Bacon.

Parsonage^ Osivego^ JV. K, October^ i8gi.

* Biblical Study. By Cha& A. Brigfirs. New York: Scribner and Sons. 1886.
Page a47.

ANALYTICAL TABLE OF CONTENTS.

Prxfack, vii.-xiii.

Introduction zxiii.-zzz.

PART FIRST: INTRODUCTORY.

CHAPTER I.
Higher Criticism and the Science of Documentary Analysis.

1. Criticism is appreciation. — Biblical criticism, both textual and

'* higher/* is necessbry to do justice to the Bible, and is the indis-
pensable foundation of a valid doctrine of Revelation and Inspira-
tion ; hence also of a scientific Revealed Theology Pp. i, 2

2. The Documentary Analysis : Its field and function. — ^Treatises on

its history and method. — Illustrations of its success from patristic
literature Pp. 2-6

3. General nature and history of Oriental MSS. — Agglomerative in

their origin, and accretive in their transmission. — Explanation,
and testimony to the fact Pp. 6-10

4. Origin of prose histories. — The minstrels the first historians. —

Literature at first mnemonic in purpose. — Illustrations from
extra-Pentateuchal literature Pp. 10-22

5. Relation of poetic sources to incorporating narrative. — Illustrations

from Joshua x. and Judges xv. — Higher criticism goes behind the
author to his sources. — The Book of Jashar Pp. 12-17

6. Sources cited as such by the Pentateuch. — The Book of the Wars of

Yahweh. — Prose sources named. — Deuteronomy and the Book of

XVI CONTENTS,

the Covenant.— Other writings attributed to Moses. — Relation of
the sources quoted as such to the Pentateuch narrative. — Theory
of the analysis Pp. 17-21

7. The analysis has the right to search the Scriptures. — A priori ex-

clusion refuted. — ^An unreasonable demand complied with. —
Unity can only be certified by the results of attempted
analysis Pp. 21-24

8. The demand for " credentials *' complied with Pp. 24-25

CHAPTER II.
The Science of Historical Ceiticism.

I. Documentary analysis is only preliminary to Historical Criticism. —
Indispensableness of the latter to appreciation of both history and
literature. — Results P. 27

8. Illustration from secular literature needless.-^Historical criticism
is a cross-examination of the witnesses '. Pp. 27, 28

3. Biblical historical criticism illustrated from the Psalms and

Deutero-Isaiah. — Two methods of accounting for the phenomena.
— Practical results of the critical method Pp. 28-30

4. Biblical archaeology and the history of historical criticism to be

studied in other treatises. — The purely literary branch of the
science, in the single department of the Hexateuch, alone treated
here. — A scriptural discrimination Pp. 30, 31

5. External and Internal evidence.— The former includes Tradition.

—All New Testament references belong under this head. — The
doctrinal argument irrelevant. — Internal evidence. — For deter-
mination of dates the two kinds of evidence are complemen-
tary Pp. 31-34

CONTENTS. xvii

6. I>ate aad authonhip of the Pentateuch in the light of external and

internal evidence. — The tradition. — Other external evidence as-
sures its existence circ. 300 B. C. — Anonymity Pp. 34-36

7. Evidence opposed to Mosaic authorship. — External e stlentio, (a)

from the history, (b) from the prophetic literature. — Relation of
Chronicles to the older historical books.— Pre-exilic history ignores
the ritual law. — The contrast might be due to disappearance of
the Pentateuch Pp. 36-39

8. The prophetic literature ignores the ritual law and positively dis-

claims a knowledge of its existence Pp. 39-42

9. Internal evidence.— How its force may be nullified. — Post-

Mosaic a. — Destructive criticism of Colenso. — Illustrations. — Its
object: Pp. 42-46

10. The date 620 B. C. for Deuteronomy the key to historical criticism

of the Pentateuch.— Why critics identify Hilkiah's law-book,
II. Kings xxii.f, with Deuteronomy. — External evidence for this
date Pp. 46-49

1 1 . Internal evidence in Deuteronomy. — Post-Mosatca. — Character and

style of the Code. — The religious revolution demanded. — Its ne-
cessity and radical nature. — Deuteronomy providentially if not
miraculously fitted to the necessities of reform in the seventh
century, B. C Pp. 49-54

li. Position of the priestly code in regard to the great reform. —
Characterization of P. — Relation to the history and litera-
ture Pp. 54-57

15. Relation of Deuteronomy to P an unbroken silence. — Deuteronomy
** analyzes" Exodus and Numbers. — Internal evidence for post-
exilic origin of P. — Illustration from Ezekiel of legal develop-
ment Pp. 57-59

xviii CONTENTS,

14. Characterization of JE.— External and internal evidence of date.—

Its function in the prophetic movement Pp. 59-62

15. J and E. — Relation and contrast of J and E., Pp. 62, 63

16. Results of the Critical Theory. — ^An inductive doctrine of revela-

tion and inspiration Pp. 63, 64

CHAPTER III.

The Documentary Theory or To-day.

I. Purpose of the articles. — Method pursued. — The Grafian theory. —
History of the amalgamation of J£. — Origin and incorporation
of Deuteronomy. — The ** prophetic" element of the Hexateuch. —
Growth of the priestly legislation. — Rewriting of the history as a
framework to the priestly legislation. — Supplementation. — Amal-
gamation of the priestly with the prophetic elements. — Final
redaction Pp. 65, 66

3. The theory of Dillmann. — Mainly a peculiar theory of the origin of

P. — ^The earliest priestly codes. — The great priestly writer. —
Simultaneous combination of E, P', J and parts of P* by R.
— Deuteronomy and the Deuteronomist Pp. 66, 67

3.- Evangelical critics. — List of authorities P. 67, 68

4. Table of Dillmann's analysis of P, E and J throughout the Hexa-

teuch Pp. 68-^

PART II.

The text of Genesis according to the Revised Version in varieties of
type to exhibit the constituent sources and method of their compilation
according to the general consensus of critical analjrsis, with notes
explanatory of the phenomena of redaction Pp. 97-223

CONTENTS. xijc

PART III.

The separate documents J, E and P conjecturally restored, with
revised translation according to emended text and conjectural readings
of good authority Pp. 225-334

APPENDICES.

Appendix I. The great Flood Interpolation and connected passages,
placed in juxtaposition with a translation of their cuneiform paral-
lels Pp. 335-350

Appendix II. Hebrew Notes Pp. 351, 352

INTRODUCTION.

INTRODUCTION.

" If you penetrate the secret of the twelve [last verses of
Deuteronomy, containing the account of Moses' death], also
'And Moses wrote' (Ex. xxiv. 4; Num. xxxiii. 2; Deut.
xxxi 9, 22), *And the Canaanites were then in the land'
(Gen. xii. 6 ; cf. xiii. 7), * In the mountain of the Lord he ap-
pears' (Gen. xxii. 14), *And his bedstead was an iron bed-
stead' (Deut. iii. 11), you will discover the truth." In these
enigmatical words Aben Ezra [tii68J, the acutest of the
mediaeval Jewish commentators, calls attention to a number
of indications in the Pentateuch of a later hand than that of
Moses. He leaves the inference to his readers with a caution ;
" He who imderstands will hold his tongue " (Comm. on Gen.
xii 6). It is not certain what inference he himself drew.
The mystery he makes about it might easily lead us, as per-
haps it did Spinoza, to exaggerate the extent of Aben Ezra's
departures from the received opinion. He deprecates in an
outburst of orthodox horror the temerity of a certain Isaac,
who ascribed the list of kings in Edoi^ " before there was
any king in Israel " (Gen. xxxvi. 31), to the time of Jehosha-
phat. On the other hand, it is not clear that Aben Ezra
meant no more than to point out the existence of some later
glosses in the Mosaic text of the Pentateuch. However that
may be, with these observations criticism had made a begin-
ning. It was a long time before anything more came of it.
The new impulse to Bible study in the Reformation century
did not take a critical direction. The erratic reformer Carl-
stadt [t 1541] declared the authorship of the Pentateuch
tmknown and tmknowable; the Catholic Andreas Maes
rt i573]> o^® ^^ *^® ^^^ of learning whom scholars will
always delight to honor, held that long after Moses the

TLxiv INTRODUCTION,

Pentateuch had passed through the hands of an editor (per-
haps Ezra), who had at least introduced words and clauses
here and there to make the meaning clearer, and substituted
for obsolete names of places those .by which they were
known in his time. The Church responded by putting Maes's
Joshua on the Index.* Biblical scholarship had, indeed,
much to do before addressing itself to the problems of the
higher criticism. The ancient versions of the Old Testament
were to be edited and the entire apparatus brought togetho:
in the great Polyglot Bibles ; the interpretation of the Old
Testament on the basis of the original text — ^wholly neglected
among Christians since Jerome — was to be taken up, and the
tools of the interpreter created; the history, geography,
chronology, archaeology of the Bible to be worked up ; the
versions to be compared with the Hebrew text, and the
beginnings of systematic text criticism made. This work
was done in the seventeenth century with a comprehensive
learning and an indefatigable diligence which command not
only our admiration but our lasting gratitude. There were
giants in the earth in those days. Toward the end of the
century the Mosaic authorship of the Pentateuch, as we have
it, was again challenged. Hobbes in his " Leviathan," 1651
and La Peyrfere in his fantastic " Preadamites," 1655, did little
more than enlarge and comment on Aben Ezra's list of diffi-
culties; though the latter argues also from the obscurity,
confusion, and disorder of many parts of the narrative that
we have a jumble of excerpts and transcripts rather than an
original work. He does not doubt, however, that Moses
wrote the greater part of the Pentateuch. Spinoza, Tractatus
Theologico-politicuSy 1670, making Aben E^a's obscure hints
his point of departure, went much farther and anticipated
many of the observations and inferences of subsequent criti-
cism. He shows that there are much more serious difficulties
in the way of the long-established opinion that Moses is the
author of the Pentateuch than the superficial anachronisms

* This did not deter other Catholic scholars from following in his footsteps. The
Spaniard Pereira and the Flemish Jesnit Bonfrdre are particularljr to be named.

INTRODUCTION. sxv

which would at most warrant the concliision that it had
been glossed here and. there by copyists or revised by an
editor* The whole history of Joseph and Jacob, for example,
shows by its internal inconsistencies that it is extracted and
compiled from different histories. No author could have put
Genesis xxxviii (the story of Judah and Tamar), with its
introduction, "And it came to pass at that time," where it
now stands, interrupting the history of Joseph and involving
the most x>atent chronological absurdities ; it must be taken
from another book, and introduced here by the compiler
without sufficient examination. The hypotheses by which
the commentators seek to relieve such difficulties, if true,
would prove that the ancient Hebrews were entirely ignorant
both of their own language and of the way to tell a story ; in
which case there would be no principle or norm in the inter-
pretation of Scripture, but every man might invent any ex-
planation he pleased. This clear statement of the inevitable
outcome of the attempt to remove critical difficulties by exe-
getical inventions contains the judgment not only of the
rabbinical commentators whom Spinoza had immediately in
view, but of much modem exegesis as well. Such a method
is not to interpret the Scripture but to correct it ; or as he
says in a note, to corrupt it, and give it, like a piece of wax,
as many shapes as you please. His own theory was that the
Pentateuch and older Historical Books (Josh., Jud., Sam.,
Kings) weretii e work of a sin|^JiistoriM, who_proposed to
imte^Ae^]^^5ities^^ Jews from the beginning to Hfe
first destruction of Jerusalem, and who largely^compiled his
worEfroih older writings. Who this historian was, cannot be
ceffaSnly established ; but there are considerations of some
wgigBiwhich support the conjecture that it was Ezra.

The criticism of the seventeenth century is best known by
the names of Richard Simon, Histoire critique du Vieux Testa-
ment^ 1678 (edition suppressed ; authorized reprint, Rotter-
dam, 1685), and Jean Le Clerc, Sentimens de qtielques th/ologiens
de Hollande sur P Histaire Critique, etc., 1685, etc. ; to whom
may be added Anton van Dale, 1696. These scholars agree

xxvi INTRODUCTION.

only in their negative conclusion : the Pentateuch as we have
it can not be the work of Moses. Elach has his own hypo-
thesis of its origin. According to Simon it grew out of the
public archives under the direction of prophets and scribes ;
Le Clerc imagined it the work of the Samaritan priest,
I Kings xvii. 28 ; Van Dale makes Ezra the author.

Without some new instrument^ criticism could not get
beyond negative results. Its researches could make it in-
creasingly clear that the Pentateuch in its present form is
not Mosaic ; that it is a compilation rather than an original
work ; but that true history of the book which, as Spinoza
justly says, is the basis of its interpretation, it could not
divine. The course of criticism in the seventeenth century,
and again in Germany in the end of the eighteenth, shows
that the logical drift of opinion was to bring the compilation
of the Pentateuch down to the age of Ezra ; in which case,
as no criteria other than the intrinsic probability of the
relation existed, by which to determine the age or work of
the sources employed by the author, the historical value of
the work was effectually destroyed.

The necessary instrument, the critical analysis, was put in
the hands of criticism by the French physician, Jean Astruc.
Astruc's father, a Reformed pastor, who abjured before the
revocation of the Edict of Nantes, had given him a thorough
education.* He rose to eminence in his profession, not only
as a practitioner, but as the author of treatises which are still
named with honor. It was the man of science, not the
theologian, who discovered the secret of Genesis. The repe-
titions, or parallel narratives (e. g. the two accounts of the
creation of the world and especially of man ; the threefold
repetition of some of the particulars of the flood) ; the pecu-
liar use of the names Elohim and Jehovah in Genesis, in
contrast with Exodus iii.ff ; the antichronisms, or disturb-
ances of the chronological order, led him to conjecture that
the author (Moses) had employed at least two older nar-

* It is often said (e. g. by Renan in his preface to the French translation of
Knenen's Introduction) that Astruc was not a Hebrew scholar. This is contradicted,
however, by his own lan^age, Conjectures^ p. z8 ; cf. Note p. 31, 3a, etc.

INTRODUCTION. xxvii

ratives, one of which used the name Elohim, the other,
Jehovah. This hypothesis he tested by carrying through the
analysis. His success in this attempt was itself a verifica-
tion ; but the verification became demonstrative when it
appeared that upon the separation of the Elohim and the
Jehovah Memoirs the repetitions, contradictions, and anti-
chronisms which had so much exercised commentators and
critics, disappeared of themselves. With the confidence of
the man of science in scientific method, he wrote at the end
of his prefatory exposition of these results : '^ So we must
either renoimce all pretence of ever proving any thing in any
critical question, or agree that the proof which the combina-
tion of these facts affords amounts to a complete demonstra-
tion of the theory of the composition of Genesis which I have
propotmded." Unfortunately, few theologians had sufficient
scientific or historical training to recognize the absolute
cogency of the demonstration.

Astruc's motive and his application of the results were
conservative. He congratulated himself that his surgeon's
knife had effected a radical cure of what he calls the '' malady
of the last century," the doubt of the Mosaic authorship of
Genesis ; and especially that he had *' annihilated the vain
triumph of Spinoza," in the matter of Genesis xxxviii. The
father of analytic criticism was an apologist. His own
analysis was tentative and imperfect ; his criteria were too
simple ; his application of them too mechanical? His hy-
pothesis of the way in which the " Memoirs " were combined
was artificial and improbable. But when all that is said,
his discovery remains one of the most brilliant and fruitful
in the history of criticism.

His Conjectures had no better fortune than the works of
laymen usually experience at the hands of scholars of the
schools. J. D. Michaelis, in a review of the book the year
after its appearance, gave the author the credit of being a
well-meaning man ; but added that he seemed not to be ac-
quainted with the literature of Old Testament studies since
Clericus, and that his original contributions were worthless !

xxviii INTRODUCTION,

The theory of the composition of Genesis from two principal
narratives was taken up in Germany by Michaelis's younger
colleague, Eichhom (from 1779), and improved on by Ilgen
(1798), who recognized a second Elohist (E), and in other
ways displayed remarkable insight.

In the early years of the present century the hypothesis of
Astruc-Eichhom-Ilgen, that our Genesis is the harmonistic
combination of two or three continuous narratives, gave
place for a time to the theory of Geddes (1792) and Vater
(1805), who regarded the Pentateuch as a planless and dis-
orderly congeries of loose scraps, of various age and worth,
brought together by a late compiler. This was the direction
in which German criticism had been feeling its way before
Eichhom, and to which it now returned. This "Fragment
Hypothesis" succumbed to the demonstration, which was
ere long forthcoming, that the Pentateuch is not such a
hodge-podge ; but has, in spite of a certain appearance of
disorder, a manifest unity and strongly marked plan.

This plan appears most conspicuously in the main Elohistic
narrative, the " Groundwork " of the Pentateuch, as it now
began to be called. And this led to the hypothesis, which
enjoyed for a while the adhesion of the leading critics, that
the Groundwork has received extensive additions by a later
writer. These pieces of new cloth do not always match the
old garment ; they are often misplaced, and have sometimes
made rents: the disorder on the surface of a well-ordered
composition is thus accotmted for. In this theory (" Supple-
ment Hypothesis") the Fragment Hypothesis is only half
overcome. A juster and more discriminating analysis soon
showed that the Jehovistic parts of Genesis have a plan and
order of their own, and when separated form a tolerably
complete whole. This was demonstrated by Hupfeld, whose
work on the Sources of Genesis appeared, by a noteworthy
coincidence, in 1853, the centennary of the publication of
Astruc's Conjectures. Hupfeld rediscovered Ilgen's second
Elohist, and demonstrated that Genesis is a cord, not of two,
but of three strands. Criticism had now nothing to do but to

INTRODUCTION. xxix

return to the original hypothesis, that Genesis is a combina-
tion of older histories (so-called ** Document Hjrpothesis *') ;
and did so with more assured confidence, since all conceiv-
able alternatives had been tried and excluded.

Since this return to the right path much progress has been
made in the details of the analysis by the studies of Ndldeke,
Wellhausen, Kuenen, Dillmann, Budde, and others. In Genesis,
at least, we are approaching, if we have not already reached,
the limit to which it can be cairied. There will always be a
remainder which defies our analysis. And, as in all other
historical investigaticms, the evidence varies from the highest
degree of probability to the most delicate balancing of seem-
ingly contradictory indicia. But there is no reason to think
that the general results in which critics now ag^ee will be
overturned.

In this volume the actual status of the analysis is graphi-
cally exhibited by the use of different fonts of t3rpe for the
different narratives which have been combined to make our
Genesis. The composite character of the whole having been
thus made apparent, the unity and substantial integrity of
the three main sources is shown by bringing together the
disjecta membra of each of them. S)rnthesis must be the test
of analysis.* Of the author's qualification for the task he has
tmdertaken, the work itself is the best witness. It is the fruit
of long and thorough study of the text, and of intimate ac-
quaintance with the extensive and widely scattered literature
of recent criticism. Mr. Bacon has proved his ability to do
original work of value in this field by various articles in
Hebraica and the Journal of Biblical Literature which have

* Earlier attempts to present the results of the analysis to the eye are— not to
mention Astruc's parallel columns— E. Boehmer, Liber Genesis Pentateuckicus^
i860 (the Hebrew text in different fonts of type) ; followed by his Das erste Buck
der Tkora. Uehersetzung seiner drei Quellensckriften u. s. w., 186a. Lenormant,
La Cenise. Traduction tT apris VHebreu avec distinction des ilimens constitutifs
du textey suivie d" un essaide restitution des livres primitifs^ 1883 ; English transla-
tion under the title : The Book o/Genesis^ etc., 1886. (On this translation see Andover
Review X., 654.) Kautzsch and Socin, Die Genesis mit dusserer Untersckeidung der
Queilenschriften^ u. s. w.^ 1889 ; second edition, 1891. It is proper to say that the pre-
sent work was far advanced before the appearance of the first edition of Kautzsch
and Socin*8 excellent little volume.

XXX INTRODUCTION.

received merited commendation from scholars. A more
competent guide through the labyrinth of the analysis would
be hard to find.

It would not be strange if the very clearness with which
the results of criticism are here exhibited should give rise to
some apprehension of the consequences if they should be
generally accepted. But surely apprehension is groundless.
That a better understanding of the way in which God has
revealed Himself in the history of the true religion, whose
early chapters are written in the Old Testament, will dimin-
ish men's faith in religion or the Scripture, or their reverence
for them, is no less unreasonable than to suppose that better
knowledge of Astronomy or Geology must impair faith in
the God of Heaven and Earth.

PART. I.

CHAPTER I.

Higher Criticism and the Science of
Documentary Analysis.

CHAPTER II.

The Science of Historical Criticism.

CHAPTER III.

Pentateuchal Analysis.

PART I. INTRODUCTORY.
CHAPTER I.

Higher Criticism and the Science of Documentary
Analysis.

I. Criticism is appreciation. To criticise means, both by
etymology and correct usage, to do justice ; but as all things
partaking in any degree of a human character are imperfect,
and justice implies the exposing of imperfection, the word is
naturally apt to acquire a sinister sense to which it is not
justly entitled. Biblical criticism is therefore in reality not
merely an innocent pursuit for specialists, but in the highest
^degree a science to be cultivated by all who honor and revere
the Scriptures. To fail to criticise the Bible is to fail to do it
justice.

In former times when it was customary to deny even the
existence of a human element in the Bible, textu£d criticism
was denounced as an attack upon revealed religion. But
textual criticism is now universally admitted to have corrected
vast numbers of errors on the part of scribes and copyists,
and may justly claim to have brought us by means of its
marvellous apparatus for minute comparison of texts, to a
position by many centuries nearer to the original writers of
the Scriptures.

The Higher Criticism* accepts the text which textual criti-
cism furnishes as the closest possible approximation to the
original, and identical for all practical purposes with the auto-
graph of the latest editor or compiler as the case may be ;
but beyond this point it undertakes to carry us still further
back. It inquires how the text thus established came to
assume that form. Was the writer an editor or compiler

^ ** By the Higher Criticigm is meant that study which tries to reproduce the influ-
ences and circumstances out of which the biblical books arose, and thus exhibit
them as true children of their own time." Ladd. IVka/ t's the Bible t p. za6.
I

9 HIGHER CRITICISM AND THE

merely, as the writers of Kings and Chronicles declare them-
selves to be ? Then what were his sources, and what was
their authority ? Was he an author, as in the case of the
fourth gospel ? Then who was he ? When and where did he
live ? Under what circumstances and for what purpose did
he write? What were his materials, and, if his personal
opinions enter into the writing, what is the ground and de-
gree of the respect to which his opinions are entitled ? All
these questions are essential to a just appreciation of the
Scriptures, and at the same time they are such as are legiti-
mately comprised in the field of a special science. Until
they are answered on scientific principles there can be no
scientific doctrine of revelation and inspiration, no valid in-
terpretation, and consequently no scientific science of Re-
vealed theology.

It is not assumed that there is no divine element in the
Bible. It is not of course assumed that there is no human
element in it, beside the mistakes of cop3dsts. Nothing is
asstimed. One thing however is regarded as certain : that
whether the Bible as it left the hands of the final editors was
all divine, or all human ; or whether it was neither the one
nor the other, but partook, as it is now admitted to partake,
of the nature of both, there is no other way to do it justice
than by criticism. By no other means can the human ele-
ment, if there be one, be made to disclose its imperfections,
and the divine element, if there be one, be made to disclose
its perfections, but by Biblical Criticism, both the textual and
the higher.

2. But it is with only a single department of the higher
criticism that we have mainly to do in the present volume,
the subordinate branch of Documentary Analysis, whose
principal function is the extrication of sources. Even here
we do not go beyond the first six books of the Old Testament,
which critics regard as a literary unit and call the Hexateuch.

It has been the unique privilege of the present century to
succeed in unearthing veritable libraries of ancient literature.

SCIENCE OF DOCUMENTAR Y ANAL VS/S. 8

Monuments of stone, tablets of clay, scrolls of parchment
and papyrus have jrielded up many secrets of the past to the
patient search and scrutiny of the archaeologist But a field
of discovery by no means the least fruitful has been the page
of authors and historians long known to our libraries^ as well
as of others recently brought to light. When we hear the
ancient authors Sanchoniathon, Berosus, Manetho, and others
quoted, the impression is apt to be made that copies of their
works are in existence. This is not the case ; the works of a
great proportion of these ancient writers are known to us
only as they are quoted by Eusebius, Josephus, or some
ancient historian whose works survive. But it necessarily
happened that in many instances, especially in the earlier
times, sources were not quoted by title and name, but simply
incorporated ; for ideas of copyright and plagiarism, author's
privileges and citation of authorities, are of modem invention.
It is obvious, however, that no historian can write without
sources, either oral or written, and if we possess more than
one book wherein the same material appears, it becomes at
once a problem within the ability of science to solve, at least
in some degree, what the source was. A familiar instance is
the book of Chronicles, which reproduces verhoHm page after
page of the earlier books of Samuel and Kings. Another
kind of problem, almost equally familiar, is that of the Syn-
optic Gospels, Matthew, Mark and Luke, where again we
have the same material employed three times over in long
passages verbally identical, but where the phenomena are
such as to make the theory of direct transfer of limited appli-
cation.

That which is not so well known to the general public is
the fact that a science exists, and has existed for more than a
century, with definite method and rules for going.beneath
the surface of ancient writings, and, so to speak, examining
the material of their foundations and tracing thereon the
masons' marks, and that many important results of this
science have already secured universal acceptation among
those competent to judge.

At present the trustworthiness of the science in its

4 HIGHER CRITICISM AND THE

general methods and results can be best exhibited by an
illustration drawn from patristic literature, since thus we
shall not raise the mooted question of the documentary the-
ory of the Pentateuch.*

Up to the time of the publication in 1883 of the extremely
ancient Christian document entitled, The Teaching of the
Twelve Apostles^ the eminent German critics, Bickell and
Gebhardt had concluded from their studies of the so-called
Apostolic Constitutions and Apostolic Epitome that some
more ancient document imderlay these writings. In 1882
appeared the work of Krawutzky, "in which he imder-
took to recover and reconstruct the imbedded earlier and
simpler document" When, in 1883, this Teaching of the
Twelve Apostles was brought forth from its hiding-place of
centuries in a neglected convent library of ConstantincTple
and given to the Christian world, the close correspondence of
it with the document conjecturally reproduced by the pro-
cesses of "documentary analysis" demonstrated the latter to
be " a success of the most pronounced and brilliant character."!

Like work to this so successfully accomplished in patristic
literature, can be done, and has been done in the biblical
writings, and its results have been scrutinized, checked and
corroborated by the mutual criticism of many schools of
higher criticism, comprising the most illustrious names in
Biblical scholarship for a century past Corroboration by the
discovery of the actual documents supposed. to have been
imbedded in the Hexateuch is scarcely to be expected ; for
the discovery of the Assyro-Chaldean Flood and Creation
tablets,! though furnishing unmistakeable evidence of a rela-

* Instead of a minnte description of the history and methods of this science of
Documentary Analysis, the r^Mler is referred to the article Fentat€uch in the Bnc
Brit. IX. ed., or, if accessible, to a very excellent French history of Pentateuch
analysis by A. Westphal, Les Sources du Pentateuque (Paris, Librairie Pischbacher,
1888.) The methods can best be studied by the Bnglish reader in Kaenen*s Hexa-
ituch already referred to : by readers of German in Kuenen, and in Wellhausen*s
Composition des Hexateucks^ Berlin, 1890.

t Professors Hitchcock and Brown of Union Theological Seminary. Introduction
to their edition of the Didacki,

$ See Appendix I.

SCIENCE OF DOCUMENTAR Y ANAL VS/S. 6

tionship between the two versions, affords no material verb-
ally incorporated into the narratives supposed to have been
interpolated in Genesis. The archfleologist has however
brought to light quite recently a document whose bearing
upon the documentary theory of the Pentateuch is too direct
and important to permit an ignoring of it in any work assum-
ing to present the claims of the analysis. Professor Greo. F.
Moore of Andover, in an article published in the Journal
of Biblical Literature 1890, Part II, and entitled, "Tatian's
Diatessaron and the Pentateuch," shows how every process
attributed by the critics to R, the Redactor, or assumed com-
piler and editor of the Pentateuch, is paralleled, and more
than paralleled, by those applied by the long-lost author Tatian
to the material taken by him from our own canonical four
gospels. That which in the analysis of the Hexateuch has
been ignorantly denounced as " a crazy patchwork " is seen
to be more sober, more credible by far, than the process
actually applied by Tatian to Matthew, Mark, Luke and John
to make his Diatessaron^ or " Harmony of the four gospels."

This work is itself an illustration of the constructive power
of the documentary analysis, for it was reconstructed by
Zahn in 1881 "with conspicuous success" by means of a
Latin Harmony of the sixth century and the Armenian com-
mentary on it of Ephraem Syrus. In 1888 Ciasca edited the
Diatessaron itself from two codices, the Vatican Cod. Arab,
xiv., and a MS. recently acquired by the Museum Borgianum.

For details of the comparison between the mode of con-
struction of this composite gospel — ^for such it is, rather than
a harmony — and the composite Pentateuch assumed by the
overwhelming majority of modem scholars, the reader is
referred to the above mentioned article. It is however the
history of Tatian's Diatessaron which has a more immediate
bearing than even its text upon the Pentateuchal theory.
Prof. Moore will allow me to quote his language.

''This harmony of the Gospels was made after the middle of the
second century. ... It was for several generations the Gospel of a

large part of ue Syrian church, and is quoted simply as such

After the beginning of the fifth century, however, there came a change.

6 HIGHER CRITICISM AND THE

Rabbnla, Bishop of Edessa (411-435), ordered that the churches of his
diocese should be supplied with copies of the Separate Gospels, and
that they should be read. A few years later, Theodoret, Bishop of
Cyrrhus (423-457). found the Diatessaron in use in two hundred churches
in his diocese— one in four of the whole number. He sequestered them,
and replaced them by copies of the Gospels of the Pour Evangelists.
These names are not without significance. The^ are the opposite of
'Composite Gospel,' the common name for the Diatessaron. The title
of Matthew in the Curetonian fragments, which puzzled Cureton, and of
which Bernstein proposed a wholly untenable explanation, expresses
this contrast ; it is ' The Separate Gospel Matthew. "

Had it not been for the forcible intervention of the bishops,
the S3n-ian church would doubtless have repeated to the letter
the history of the supposed documentary sources of the Pen-
tateuch J. E. D. and P;* for in an uncritical age motives of
convenience and the tendency to assimilation far outweigh
the claims of literary comparison for the sake of historical
accuracy. What the Separate Gospels did for the Syrian
church the analysis aims to do for us by & Separated Hexa-
teuch. The greater the number of witnesses and the wider
the divergence in their standpoint, the longer will be the
base-line of critical measurement and the stronger and more
accurate the history determined by it.

3. Complete as is the parallel between the history of
Tatian's Diatessaron and the supposed history of the Penta-
teuch, no one pretends to say that such a supposition would
be probable in the case of a modem Occidental work. Two
facts co5perate to make the supposition credible in the case
of ancient Oriental books which in the case of modem books
would be quite improbable : first, their long and checkered
history in the MS. form, subject to all kinds of manipulation
and interpolation such as textual criticism bears witness tof;
second, ancient, and especially Oriental methods of book-
making.

So nearly universal is the rule that very ancient documents
are conglomerate, having incorporated in their history larger
or smaller quantities of older or foreign material, that scarcely

^ I. e., Jahviat, Blohlst, Deateronomlst and Priestly writer. See p. az.
tB. g., Mark zvi. 9-90 and John vii. 53— viii. ix. Rev. Ver.

SCIENCE OF DOCUMENTAR Y ANAL YSIS, 7

one exists to which the process of analysis has not been ap-
plied with more or less striking success.

The Egyptian Book of the Dead, perhaps the oldest writ-
ing in existence, and the Homeric poems, are generally re-
garded as conglomerate, though so far back as traceable in
history they have been protected from divergent forms by
canonization and hence afford but slight crevices for the
wedge of analytical criticism. Other sacred books of antiq-
uity, however, the Vedas, the Bundehesch and the Edda, are
mines of primitive documentary treasure ; while the clay tab-
lets of Sardanapalus avow themselves copies of works dating
from 2000 B. C, and earlier. In fact it is the general expec-
tation of the antiquarian that investigation of an early docu-
ment will disclose still earlier fragments. Hence discoveries
of ancient writings are no sooner made than appeal is taken
both to historical and analytical criticism, to discover what-
ever may be underl3ring the present text. An example is
The Teaching of the Twelve Apostles, wherein already
the discovery of a still earlier portion by critical analysis has
been announced and is generally accepted.

These facts necessarily presuppose a somewhat different
character and structure in ancient documents from that to
which we are accustomed in modem literature. No one
would think, for example, of trying to analyze one of Dick-
ens's novels or a story of the war of the Rebellion or Ban-
croft's History of the United States, into component parts. We
might indeed be sure, in cases like the last, that certain
sources must underlie the work of the author ; but we should
know it a hopeless task to attempt anything like a recon-
struction of more than minute parts of such authorities em-
ployed, because of their great number and the thorough
process of mental review and assimilation which they had
undergone before composition began. But with respect to
the writings here dealt with the case is wholly different.

In the first place, works of fiction spun out of the author's
individual mind are notoriously (with exceptions too few to
be considered) not to be found in primeval literatures.

8 HIGHER CRITICISM AND THE

Secondly, a certain class of writings, manifestly the auto-
graphs of individuals, such as monumental inscriptions, are of
course excepted in any case from the sphere of analysis. Such
autographs are however, in the nature of the case, compara-
tively rare and brief. When transmitted to us by literary
transcription and incorporation into larger works, they are
liable to those modifying processess — revision, emendation,
expansion — which always accompany such transmission, and of
which we shall have more to say in the coiurse of the argu-
ment. Writings of this class are therefore more apt to be
the finished product of documentary analysis than its raw
material.

Thirdly, in the case of historic, poetic and religious writ-
ings (the usual form in which the literary legacy of the early
past is transmitted to us), we must expect a very different
character and structure from that of modem books. A mod-
em writer has a vast number of works on kindred topics,
which are also accessible to his readers. He cannot quote at
length from all, he dare not plagiarize at length from one or
two. With the ancient writer the case is entirely different
He has but very few sources — three or four at the utmost.
He has neither the capacity nor the desire to compare critically,
to digest and reproduce in his own language. On the other
hand there is no objection to unlimited transfer of material.
He may simply copy a whole book. He may copy the whole
or parts of two books or three, and add as much or as little
as he chooses of his own. In either case his work will be
equally serviceable and equally approved. A book was a
book, individually and by itself, before the days of systematic
publication; it was judged by its contents as true or untrue,
interesting or uninteresting, without regard to authorship,
sources, or possible relation to other books, previous or con-
temporary, like or unlike. The man who owned it owned so
much parchment or paper, on which he copied what he chose
and wrote what he chose. His successor owned it in like
manner and could treat it in like manner. It is no wonder
that ancient documents, of even a few pages only, contain

SCIENCE OF DOCUMENTAR Y ANAL YSIS. %

elements extremely heterogeneous in character. It is no
wonder either that we should find (as we do) that documents
usually tend to swell in bulk as they pass on from generation
to generation. Even supposing the owner of a book to ab-
stain from inserting on the margin or between the lines
observations of his own — ^an abstinence more apt to flow from
mental indolence than from any idea of literary impropriety —
he cannot be expected to abstain from inserting into his vol-
ume any floating scrap of history or poetry which strikes him
as valuable, especially if he has a notion that it emanates
from the same author as the volume in his possession.
Omission, on the other hand, would be comparatively rare,
occurring only in very obvious cases of duplication or contra-
diction.

These a priori conclusions were strikingly confirmed, as we
have seen, by the discovery of Tatian's Diatessaron ; further
illustration and authority for these statements will be afforded
by the following extract from a review of vol. III. of Renan's
History of Israel in the Christian Union for April 9, 1891 ; —

••Oriental history is compilation, in which the several parts retain
their individuality. There is less desire for smoothness and unbroken
connection than for the inclusion of all matters bearinc^ on the subject in
hand. That ' the pieces exist in their entirety, not digested (p. 58), is
to a large extent true. Renan cites as examples of the habit the
Chronicle of Malalas of Antioch, among the Greek compilations ; Moses
of Chorene, Firdusi. The materials thus used are preserved in their new
combination, but lost as separate works. 'It is, in fact, tiie law of
Oriental history-writing that a book kills its predecessor. The sources
of a compilation rarely survive the compilation itself. A book in the
Orient is hardly ever copied just as it is. It is brought up to date by the
addition of whatever is known, or believed to be known, besides. The
individuality of a historical book does not exist in the Orient. The sub-
stance is held to, not the form ; there is no scruple at mixing authors
and styles. The desire is to be complete, that is all.' " (Pp. 61, 62.)

Says Prof. W. Robertson Smith of Cambridge : —

•* When critics maintain that some Old Testament writings tradition-
ally ascribed to a single hand, are really of a composite origin, and that
many of the Hebrew books have gone through successive redactions, —
or, in other words, have been edited and re-edited, in different ac^es,
receiving some addition or modification at the hand of each editor, — ^it is
often supposed that these are mere theories devised to account for facts

which may be susceptible of a very different explanation

Here it is that the Septuagint comes in to justify the critics, and provide

10 HIGHER CRITICISM AND THE

external evidence of the sort of thing whidi to the conservative school
seems so incredible. The variations of the Greek and Hebrew text,
reveal to ns a time when the functions of copyist and editor shaded into
one another by imperceptible degrees. They not only prove that Old
Testament books were subjected to such processes of successive editing
as critics maintain, but that the work of redaction went on to so late a
date that editorial chanfi[es are found in the present Hebrew text which

did not exist in the MSS. of the Greek translators No

one who has been personally occupied with old Eastern MSS., and has
observed the way in which cop3rists, on accotmt of the scarcity and
costliness of writing material, were accustomed to fill up blank pages at
the end of a book by writing in some other work or passage which they
wished to preserve, and that without any note or title whatever, will for
a moment venture to affirm that the title at the beginning of the book
must necessarily apply to the w^hole contents of the volume." *

The testimony of competent witnesses is unanimous that
early, and especially Oriental MSS. are far from being uni-
versally homogeneous in original structure, while their trans-
mission has been exposed to almost unlimited interpolation
and manipulation. The earliest Semitic authorship seems to
have been frequently a process of agglomeration, of which
the Diatessaron is only one of the latest and most elaborate
examples. The transmission of these early works has again
been not merely cop)dng, but during a considerable part of
the history a process of accretion. There are however two
considerations which relieve the sense of dissatisfaction occa-
sioned by this disclosure. First: elimination is much rarer
than addition. Second : the very fact of great antiquity,
although in one respect complicating the problem of analysis,
makes the probability the stronger that the writing, if com-
posite, is the resultant of few elements rather than many.

4. There will be no disposition in any quarter to dispute
the general proposition that the earliest prose histories afe
found to rest upon a foundation of folk-lore and minstrelsy.
The history of literature presents to us in the earliest period
the age of war-songs and ballads sung at feasts or round the
camp fire by bards whose music is but a step from the ring-
ing shield or twang of bow-string; of legends, too, that cluster
around sacred groves or venerated shrines. The Homeric
poems, the Runic sagas, survived thus in oral form for an in-

* Old Test, in the Jewish Church, pp. 105 and 109.

SCIENCE OF DOCUMENTAR Y ANALYSIS. U

definite period. While the treasury of tribal tradition was
still small, for a period indeed which to the modem seems
almost incredible, the memory alone was sufficient to preserve
the most memorable of these traditions entire; but gradually
the increasing burden compelled reluctant resort to the labor-
ious and costly method of writing. In most cases if not all,
literature begins in the attempt to preserve the overflowing
treasures of oral tradition ; the different forms of poetic ex-
pression, cadence, rhythm, rhyme and alliteration, being
mnemonic expedients previously resorted to. We need not
be surprised therefore to find underl)dng a primitive historical
writing, as one of its principal sources, individual songs, some-
times of even epic proportions ; and not infrequently whole
collections of early poems, usually of a warlike, often of a re-
ligious character. The prose Edda reduces to the form of a
continuous story the earlier lyric mythology. Herodotus and
his predecessors draw upon the earlier legends of poetic
form. Livy looks back to Ennius "the Homer of Rome."
But most nearly allied to Hebrew writings is the Arabic epic
Kitab-el'Aghdtu^ whose resemblance in its mingled prose and
verse to some of the Old Testament writings is a favorite
illustration of Renan.

" Rhythmic structure," he says, '* especially when conformed to the
rules ox the Semitic parallelism, is like the quipou^ the knotted string
which holds fast what would otherwise drop out of memory. Thus it is
that every Arab tribe, making no use of writing, preserved, in old
times, the whole Divan of its poems ; thus it is that the memory of the
pre-islamic Arabs, from which it would have been in vain to expect a
single accurate statement of historic fact, preserved, down to the time
of me scribes of Baghdad, one hundred andfifty years after Mohammed,
the immense poetic treasure of the Kitab-el-Aghdni^ the Moallakdt^
and other poems of the same sort. The Tuareg tribes in our own day
exhibit phenomena of the same kind." *

It is well known to what extent the historical writings of
the Old Testament, especially the Pentateuch, Joshua and the
book of Judges, are strewn with poems and poetic fragments
antique in structure and often of great beauty. It will hardly
be supposed that the author of the prose work himself com-
posed the poems for the embellishment of the history. But

* B. Resan. Hisioire du peuple tT IsraSl. I. p. 304.

12 HIGHER CRITICISM AND THE

if not, here is already a "source" easily separable, whose re-
lation to the work which now incorporates it we should do
well to discover. What if the Song of Lamech, the Blessing
of Noah, the Oracle of Rebekah, the Blessings of Isaac and of
Jacob form parts of such a fund of folk-lore and minstrelsy!
In that case not only will the separate study of these frag-
ments carry us back to an earlier period of the history, but a
comparison of their standpoint with that of the writer who
incorporates them, will shed an invaluable light upon the
question how the latter shall be understood, and to what ex-
tent our view of his narrative is to be affected by the sources
to which he thus invites our study.

Illustrations are abundant. The 4th and 5 th chapters of
Judges give respectively a prose and a poetic account of the
victory of Deborah and Barak. There can be no question as
to the relative antiquity of the two, since the song bears every
mark of a paean of victory dating from the immediate remem-
brance of the triumph. The prose narrative in this instance
makes a highly favorable impression by its correspondence
with and at the same time its seeming independence of the
poem, as if its author had at command some further details of
the battle, written or traditional, though he manifestly looks
back to "that time " as one more or less remote.

5. But let us turn to another instance even more noted.
Joshua X. 12, 13, contains a quotation expressly assigned to
its source. The author, perhaps because what he relates
might seem to require more authority than his mere state-
ment, after quoting four lines of poetry says, "Is not this
written in the book of Jashar?" The quotation is a poetic
apostrophe to the stm and moon, placed no doubt in the
mouth of Joshua, and reminds us of the impassioned asser-
tion of Deborah's Song, " The stars in their courses fought
against Sisera." It read as follows:

Sun, stand thou still upon Gibeon,

And thou, moon, in the valley of Aijalon.

And the sun stood still, and the moon stayed

Until the nation had avenged themselves of their enemies.

SCIENCE OF DOCUMENTAR Y ANAL YSIS, 18

We recognize at once the force and beauty of a poetical
figure. But there is no evidence that the author of the prose
narrative did so. To him it was simply a miracle, but one
the stupendous character of which in its cosmical relations he
of course could not appreciate. In a tone of wonder he de-
clares: ''And the sun stayed in the midst of heaven, and
hasted not to go down about a whole day. And there was no
day like that before it or after it, that Yahweh hearkened
unto the voice of a man ; for Yahweh fought for Israel."

Here we see an author distinctly citing his authority by
title, and apparently misconceiving it. This is quite a differ-
ent matter from that in Judges iv., and if we succeed in estab-
lishing tmity of authorship between this prose account and
other parts of the historical writings, we learn to treat such
other parts with the caution suggested by the discovery that
the writer is dependent on a poetical source, the book of
Jashar, which in at least one case he failed to interpret cor-
rectly.

That which is so undeniably true in the case of this passage
in Joshua must be admitted to be at least possible in other cases.
We find ourselves thus prompted by the very letter of the
Scriptures themselves to this inquiry : Is it permissible to
go behind the letter of the text in these other cases also ? —
It is by this process of "searching the Scriptures," that we
are led toward an answer. Where the narrative is not act-
ually set face to face with the cited authority we cannot pro-
ceed with the same confidence ; but we can proceed with a
degree of probability which makes the whole study one of the
profoimdest interest to the lover of sacred history.

No fault has been found with the revisers for eliminating
from the book of Judges one of its most remarkable prodi-
gies by a simple modification of the translation of xv. 19,
from "God clave a hollow place that was in the jaw"
to "God clave the hollow place that is in Lehi," although
such attempts to lighten the task of faith are wont
to be resented. Lehi of course means "jawbone" and the
spring called En-hakkore ("spring of him that called"), which

U HIGHER CRITICISM AND THE

is at Lehi, is said by the writer to have derived its origin and
name from Samson's prayer. The name of the place Lehi or
Ramath-Lehi (''hill of the jawbone") corresponds to the
Greek name for a certain promontory which Strabo gives as
Onugnatiws^ ''ass's jawbone/' and is supposed by critics to be
derived from the appearance of the cliff,* as in Hebrew a
rock is called a " tooth," shen,\ and a cliff a "jaw." WiU it be
resented if after the revisers, by simply regarding Lehi as a
proper name in v. 19, have eliminated one of the most incred-
ible prodigies of the Old Testament, the higher criticism
proceeds to remove the equally stupendous one which imme*
diately precedes it, by doing exactly the same thing in v. 16,
viz., translating Lehi as a proper name ? If this is permissible,
verse 16 will read literally, " And Samson said,

At Lehi an ass [or a heap] a heap, two heaps.

At Lehi an ass [or a heap] I have slain a thousand men."

The merest tyro in criticism will see at a glance that the
word translated "an ass" in the text, which is identically the
same word {Jumor) as that twice repeated at the end of the
first line, is simply what is called a dittograph, the com*
monest of scribal errors, by which a word is accidentally
duplicated in writing. Either because the word Lehi ("jaw-
bone of") suggested the translation "an ass" for the first
hamar or because the reduplication of the word ("a heap, two
heaps") to signify great numbers made confusion, the simple
fragment of a war song,

At (Heb. be) Lehi, a heap, two heaps.
At Lehi I have slain a thousand men,

was transformed into

** With (a secondary sense of be) the jawbone of an ass heaps npon heaps,
With the jawbone of an ass I have slain a thousand men.'* %

* Of. note to Gen. xvL 14, the well of Leki^oi,
t Of. French dent^ Dtnt du MidU I>^t dm Dru.
t Of. Heb. Notes, (x)

SCIENCE OF DOCUMENT A R Y ANALYSIS. 15

But since the elimination of the prodigy is effected in this
case by the removal of a single dittographic word from
the text, many will be inclined to consider this textual criti-
cism. It is not. The author of the chapter himself read and
wrote '' jawbone of an ass/' and builds all his story on the
fact We must go behind the author to his source, which in
this instance is unquestionably an ancient song, probably the
same twice quoted in the preceding chapter. When it be*
comes manifest from verses 15 and 17 that the author himself
understood his material in the sense, "With the jawbone of
an ass/' no matter how absurd the rendering, textual criticism
has no more to say. It becomes the duty of the higher criti-
cism to put the inquiry, How far does the author correctly
interpret his source ? To most minds the conclusion will be
inevitable that we have here instead of a stupendous prodigy
the simple misinterpretation of an ancient song.

Outside the Pentateuch it is therefore entirely possible to
trace in some of the historical books, certain fragments of
the sources employed, and even to place the source itself in
comparison with the narrative deduced from it Not only is
this true, but we know the title of one of the most important
of the earlier works quoted, and can make a beginning already
toward reconstructing it For the Sepher haj-Jashar^ or " Book
of the Upright," quoted by the autior of Joshua x. 10, ff. is
referred to elsewhere in the Old Testament and considerable
extracts made from it The noble elegy upon the death of
Saul and Jonathan, II Samuel L 17-27, there called (or per-
haps directed to be sung to the melody of) "The Song of the
Bow," and attributed to David, is the most important excerpt,
and easily constitutes the most authentic and earliest witness
to David's skill as a minstrel, besides corroborating the
touching story of the friendship of David and Jonathan.

" I am distressed for thee, my brother Jonathan,
Very pleasant hast thou been unto me :
Thy love to me was wonderful,
Passing the love of woman.
Behold it is written in the book of Jashar."

16 HIGHER CRITICISM AND THE

But while this corroboration of I Samuel and of the tradi-
tion which in Amos's time (Amos vi. 5) gave to David the rep-
utation of a bard, is most welcome, it must be admitted that
the period to which we should assign the collection quoted
here and in Joshua x., is brought down to a later date than
we have been accustomed to assign to the composition of
Joshua itself. Even if we assume with Renan in his brilliant
but inexcusably superficial and dogmatic Histcire du Peuple
d'Israely that the Song of the Bow marks the closing of the
collection of haj-/ashar^ we cannot place this date earlier than
the reign of David. But M. Renan, who avowedly depends
more upon the instinctive intuition of a French Semitic
scholar than on the patient industry and cautious method of
German critics, has in this instance been led astray by his in-
tuition that the Sepher haj-fashar must have been completed
in, or soon after, the period of David.

" It is therefore onr opinion that the battle of Gilboa and the elegy on
the death of Jonathan occupied the last pages of the book. Certainly
there was no allusion to the last perioa of David nor to the reign of
Solomon,"*

A glance at the LXX. version, however, at I Kings
viii. 12, would have proved that the building and dedication
of the temple were also treated in the book of Jashar. The
poetic fragment which, according to the Hebrew, begins —

Then spake Solomon :

*' Yahweh hath said that he would dwell in the thick darkness ;
But I have built thee an house to dwell in,
A place for thine habitation forever ;"

was more complete and correct in the text possessed by the
LXX., and read in a way which restores both the parallelism
and poetic thought of the opening line.

" Yahweh created the sun in the heavens,
But he hath determined to dwell in darkness,
I have built an house of habitation for thee,
A place to dwell in eternally.
Behold is it not written in the book of fashar,"

* " Nons pensons done "que la bataille de G«lbo4 et V^ligie lur la mort de Jonathas
occnpaient lea denii^res pages dn livre. Assur^ment. il n* y 6talt question ni des
demters temps de David ni du regne de Salomon." Jlist. tf Isr, If. 896.

SCIENCE OF DOCUMENTAR Y ANAL VS/S. 17

How much beyond the dedication of the temple it would
be necessary to bring down the date of compilation of the
Book of Jashar it is of course impossible to say, but Renan is
doubtless right in comparing the work to the Arab anthology
Kitalh^i-Agkdm with its ancient ballads loosely connected by
brief prose narratives. To what extent it may underlie the
older historical books is as yet a question which admits only
of conjecture.

6. In deference to the traditional belief in the Mosaic
authorship of the Pentateuch, reference to the poetic sources
incorporated by it has been avoided hitherto.* We may how-
ever, without pre-judging the question, at least refer to the
sources which the Pentateuch itself expressly presents as
such. Thus Deut. xxxii. 1-43 is introduced in the preceding
and following verses as a song which Moses and Hoshea spake
in the ears of the people. Deut xxxiii. is another long poem
introduced by the simple phrase, "This is the Blessing,
wherewith Moses the man of God blessed the children of
Israel before his death." We pass over the great mass of
Songs and Blessings, from the so-called "Sword-song" of
Lamech, Gen. iv. 23 f . down, which, by advocates of the Mosaic
authorship, may be considered in the light either of incor-
porated material,! or as the composition of Moses,J and come
at once to a case precisely similar to that of Joshua x. 10.

* Josh. 3C. xo, while belonsring on the critical theory to B, one of the Pentateuch
flourcea, is of course not regarded as " Mosaic " by the 8upi>orter8 of the traditional
view.

t So Rev. E. Cowley in his Writers of Genesis just issued (1891) byThos. Whit-
taker, a Bible House, New York : ** My belief is, and I shall endeavor to show, that
Noah, Abraham, Isaac, Jacob, Judah and Joseph were the original writers of those

portions of Genesis in which they appear as the active subjects. My

treatment will assign to Moses the first editing of the records of Judah which ended
with the death of Joseph. In Egypt and Midian he collected all the Hebrew records
and traditions. They had kindled his enthusiasm and incited him to undue haste
when he slew the offending Egyptian."

tit is, I believe, customary on the traditional theory to assume that records of
the utterances of Lamech, Noah and the patriarchs were transmitted in oral or
written form to Moses. (See note preceding.) I am not aware, however, in what
way the long poem in Numbers zxiii. f. is considered to have reached Moses in
time for incorporation in his work, unless Balaam himself is supposed to have per-
sonally communicated the substance of his prophecy.
2

18 HIGHER CRITICISM AND THE

In Numbers xxi. 14 ff. we have a poetic citation concerning
Israel's coming into "the field of Moab," introduced by the
words, " Wherefore it is said in the Sepher Milchamoth Yakwehy'
or "Book of the Wars of Yahweh." A longer poetic frag-
ment in the same chapter is attributed by the historian to
"them that speak in proverbs," or, as we might better trans-
late, "folk-lore."

In the case of these and the other lyric fragments scattered
through the non-legal parts of the Hexateuch the fact that
the same type is employed in the analysis contained in Part II.
of this volume is not to be understood as indicating an opin-
ion that the authors J and E themselves composed the poems.
On the contrary criticism frequently traces the origin of the
prose narrative to the existence and sometimes to the misin-
terpretation of the earlier poem.*

No other poetic citation of the Pentateuch beside Numbers
xxi. 14 ff. is referred by actual title to its source, but several
of the codes of law incorporated, including all which by critics
are regarded as the oldest, are explicitly referred by the Pen-
tateuchal writer to certain "books," or "writings," which in
his judgment were Mosaic. Whether by this he meant that
he supposed himself possessed of an autograph of the great
legislator, and transcribed verbatim; or whether the "Mo-
saic " character of these writings was indirect, admitting of
free transcription, interpretation and expansion from tradi-

* By referring to Dillmann'i analysis of Ex. xiv. (see chap. III.) the reader will see
that in J, generally regarded as the oldest document, the crossing of the Red Sea
cannot be called a miraculous occurrence though manifestly providential. The
strong wind drives back the shallow water till Israel is able to ford the narrow gulf.
On the further shore the battle takes place between them and their pursuers, who
are embarrassed by the returning tide and finally turn to " flee against it" leaving
their dead upon the seashore. The transition from this providential but purely
natural relation to the prodigy of the later story, in which the cleft mass of waters
stand as a wall on either side of the host and collapse at the signal from Moses* rod
as the Egyptian host enters behind, is traced by some critics in the poetic license of
the ode of victory, ch. xv., which in verse 8 passes from the poetic description of
the wind as " the blast of Yahweh's nostrils," '* piling up the waters,'* to the purely

figurative

" The floods stood upright as an heap,
The deeps were congealed in the heart of the sea.'*
Still this idea is open to grave objections, based however not upon the earliness,
but the lateness of the psalm. Cf. verse. 17.

SCIENCE OF DOCUMENTARY ANAL YSIS. .19

tional understanding, both on his part and on the part of his
predecessors; or whether, finally, he had no positive judg-
ment to express, but simply adopted the current tradition
which attributed all legislation to Moses, as in the Graeco-
Roman world to Lycurgus, Draco, Solon, Minos, the Twelve
Tables, we do not now inquire. Argument can of course be
made to great extent on all three suppositions. The fact re-
mains that these codes are referred, in the narrative which
frames them in, to Moses, and are spoken of as "written"
documents. No argument is here intended against the Mo-
saic authorship, for we do not impugn the possibility that the
narrative, even where it goes on, at the end of Deuteronomy,
to tell the story of Moses* death on Mount Nebo, may be of
Moses' own writing* as well as the incorporated codes. But
the codes are incorporated as sources and we have no choice
but to accept the fact when it is so distinctly written. Thus the
author of Deut. xxxi. 9, expressly distinguishes the "book of
the law" which "Moses wrote and delivered it unto the
priests, the sons of Levi, which bare the ark of the covenant
of Yahweh, and unto all the elders of Israel " from the book
he is engaged in writing. Of that book he says, xxxi. 24 ff.,
that when Moses had written it "till it was finished," he com-
manded the Levites to " take it and put it by the side of the
ark of the covenant of Yahweh your God that it may be
there for a witness." The present book of Deuteronomy pur-
X)orts to be a transcript or reproduction (verse 9, "this law")
of the book of the law which Moses wrote, and /Az/book, if we
can discover it, was \he source of the Deuteronomic Code.

In the opinion of critics we actually possess the book
attributed by the writer of Deuteronomy to Moses, incor-

• Jewish tradition is represented in the Gemara : " It is taught [Dt xxxiv. 5] :
*And Moses the servant of the Lord died there.' How is it i>ossible that Moses died
and wrote : *and Moses died there' ? It is only nnto this passage Moses wrote, aftei^
wards Joshua wrote the rest These are the words of Rabbi Jehuda, others say of
Rabbi Kehemiah, but Rabbi Simeon said to him : Is it possible that the book of the
law [Pentateuch] could lack one letter, since It is written [Dt. xxxi. 26] : * Take this
book of the law ?' It is only unto this the Holy One, blessed be He ! spoke, and
Moses [both] spoke and wrote. Prom this place and onwards the Holy One,
blessed be He ! spoke, and Moses wrote with weeping." Briggs, Bibi. Study, p. 177.

20 HIGHER CRITICISM AND THE

porated in Exodus xx.-xxiii., and in the narrative attached to
it, xxiv. 3-8, called " the Book of the Covenant " and agfain
stated to have been "written by Moses" (xxiv. 4).*

Whether or not this opinion of the critics is adopted, the
remarks just made concerning the narrative framework of
the Deuteronomic Code apply in exactly the same way, and
with the same force, to the narrative incorporating "The
Book of the Covenant." The author of Ex. xxiv. 4-8, and
consequently of the narrative of Yahweh's speaking, again
distinguishes "the Book of the Covenant," which included
"all the Words of Yahweh and all the Judgments" (cf. xx. i
and xxi. i.), from his own narrative, and incorporates it as a
source which he considers to be Mosaic. We need not neces-
sarily assume that Moses did not write both code and narra-
tive, but they are two separate documents written at different
times, and the one serves as material to the other. The only
other passages in the Pentateuch where Moses is said to write
anything are Ex. xviL 14, where it is natural, but not neces-
sary, to suppose that the author had before him a narrative
of the battle with Amalek ; Ex. xxxiv. 27 f, where some will
perhaps assume that the writing referred to was accessible ;
and Num. xxxiii. 1-49, to which the remarks upon Deuteron-
omy and the Book of the Covenant apply with equal force.

It is certain therefore that the Pentateuch has sources both
prose and verse, distinguishable from the text, and tolerably
numerous. Of these sometimes only fragments are taken up,
but in at least two cases the entire document.

It is a well-known fact that besides these sources which are
explicitly named, and sometimes described, by the Pentateuch
itself, modem critics believe it to incorporate two principal
narratives extending from Gen. i. i. to Joshua xxiv. n^ called
respectively from their supposed characteristics the Priestly
Law-book and the Prophetic Narrative. The latter, now
generally regarded as the older, is supposed to be itself com-

* Those who wish to know the grrounds on which Bx. zx.-zziv. 8 is regarded as
the ** source" referred to by Deuteronomy, will find in The Old Testament in the
Jewish Churchy by W. Robertson Smith, Note 2 to Lecture zi., p. 431, a detailed
table of the laws in Bx. zx.-xxiii. and their equivalents in Deuteronomy.

SCIENCE OF DOCUMENTAR Y ANAL VS/S. 21

posite, a braiding together of a strand J derived from Judah*
and a strand E derived from Ephraim. The interweaving in
these two cases is regarded as similar in character to that illus-
trated in the Diatessaron and exemplified within the canon
by the confessed practise of the authors of Kings and Chroni-
cles. (Cf.I Kings xi. 41, xiv. 29, xv. 7, 23, 31, xvi. 5, etc.) The
reader himself will have opportunity to judge of the value of
the theory, and the author purposely refrains from argument.
On one point however he is unfortunately obliged to assume
temporarily the controversial attitude.

7. Strange as it may seem to the student who approaches
the Bible without prepossessions, to learn simply what it has
to teach concerning itself, and gather, but not monopolize, its
hid treasure, a certain class of writers demand that all
attempts to learn by critical analysis what its component
parts are shall be forbidden a priori. Unless the critical
prospector can demonstrate beforehand that there is treasure
beneath the surface, not a sod shall be turned by pick or
spade ; he is peremptorily warned off the premises. Would-be
monopolists, and self-constituted " defenders " of the Scrip-
tures of this kind, the expounder of criticism is obliged to
meet with a straightforward and positive denial of their
a^umption. A typical instance is furnished in a recently
published argument for " The Mosaic Origin of the Penta-

teuchal Codes." t

It is remarkable in many places for missing the point at
issue, misconceiving the true principles and methods of the
inquiry, and failing to appreciate the force of evidence. One

* The letters J and B are abbreviations of Jahvist and Elohist, names applied
from the characteristic use of EhtUm In one document and Yahwch (Jahv6) in the
other, to designate the Deity; but as all critics agree that E must be of northern
(i. e., Ephraimite) origin and nearly all (Kuenen excepted), consider J to have origi-
nated in Judah, the letters serve a double mnemonic purpose. JB stands for Jeho-
vistic narrative, the combination of J and E forming the so-called Prophetic Narra-
tive. Sometimes it stands for their compiler personally.

t The Mosaic Origin of the Pentateuckal Codes^ by Geerhardus Vos, fellow of
Princeton Theological Seminary. With an introduction by Prof. Wm. Henry
Green. New York : A. C. Armstrong and Son, 7x4 Broadway, 1886.

23 HIGHER CRITICISM AND THE

passage in the book so forcibly exhibits what the Pentateuch

and the Pentateuchal question are not that it may well be

transcribed in full.

The author lays down as his general thesis No. i : —

** There mtist be, in the first instance, some reasonable ground why
the critical anal^rsis should be applied to the Pentateuchal code, to
justify any use being made of it wnatever. If there be no presumptive
evidence that it consists of various documents, it will be justly con-
demned as a most arbitrary and unscientific procedure to divide it into
several pieces, more or less strongly markea by linj^istic or stylistic
peculiarities. The question is not whether the process admits of being
made plausible by apparently striking results, out whether it be neces-
sary, or at least natural, on a /r/V7r/ considerations. We might take a
chapter or poem of any one author, sunder out a pajice, note the striking
expressions, then examine the other parts of the work, combine all the
passages where the same terms appear, give them the name of a docu-
ment, and finally declare that all me rest constitutes a second document,
and that the two were interwoven by the hand of a redactor so as to
form now an apparent unity. Our nrst demand therefore, is that the
critical analysis shall rest on a solid foundation, and show its credentials
beforehand.^' ♦

If we take every sentence and thought of this passage and
reverse it, we shall come very near to a proper and reasonable
first principle of biblical study. The assumption with which
the writer starts out is that there is no presumptive evidence
of various documents in the Pentateuch, or at least in the
Pentateuchal Code.

We will not take so cruel an advantage as to refer the au-
thor to his own title, but surely it is presumptive evidence
that the Pentateuch itself refers to its sources. For the re-
quired "reasonable ground" it is only necessary to refer to
the many Christian scholars who before the days of the
analysis, were hopelessly puzzled and confused by the appar-
ently duplicate accounts of the same event, incong^ities in
the material placed in juxtaposition, and other phenomena
which the analysis explains. \

* Vos. Mosaic Origin^ &c. p. 95.

tCf. Briggs, Bibl, Study ^ 196-aoa for examples of hl^rher criticism before the daya
of the analysis. Thus Spinoza 1670 regarded the Pentateuch as conglomerate.
Richard Simon 1678 distinguished a Mosaic Code and a '* prophetic " narrative, and
called attention to : <i) The double account of the deluge, (a) The lack of order in
the arrangement of the narratives and laws. (3) The diversity of the style. Cleri-
cus. Van Dale, Semler, Vitringa and others shared these views. See also Ladd.
Doctrint of Sacred Scriptures Vol. I. pp. 501 ff.

SCIENCE OF DOCUMENTAR Y ANALYSIS, 28

Pe3nreritis declared it " nan lycro simile regent Gerarae voiuisse
Saram vetulam cut desierant fieri muiiebria ;** and even the
rabbis fotind stumbling blocks in the way of their own
theory.*

But supposing it to be admitted that there is no "presump-
tive evidence'* for the analysis; how shall we decide whether
or not it is "a most arbitrary and unscientific procedure?"
Here is a substance traditionally and popularly believed to be
homogeneous, elementary. The chemist proceeds to test or
prove this belief. How ? — There is only one way. By apply-
ing the process of analysis. If the substance is not composite
it cannot be decomposed, and in spite of the strange declara-
tion in a passage we are about to take up, it is as true in
literature as in chemistry that the supreme, perfect and only
valid proof of non-composite structure is resistance to all at-
tempts at analysis or decomposition. Division into all possi-
ble elements is just the process by which, — and by which
alone — literary unity can be demonstrated. If the work is a
real unit the process fails; that is all.

But the class of defenders of the faith with whom we have
now to deal would rest their proofs on other grounds. " The
question," we are told, "is not whether the process admits of
being made plausible by apparently striking results, but
whether it be necessary, or at least natural, on a priori con-
siderations."!

With every apology for so square a contradiction, we are
constrained to say that in our view the question is precisely
what the above statement says it is not; otherwise analysis is
not analysis. -r4/r/^?r» considerations doubtless persuade the

* So Aben Ezra found difficulty with Gen. zii. 6, xzxvi. 31. Num. xii. 6f. and Dt.
zxxiv. 10. Observe also the singular legend alluded to in 1. Cor. x. 4, that the rock
struck by Mooes/oUowed the marching host throughout the wilderness, a movable
reservoir, which would seem a difficult conception to account for. May it not be that
the fact that the story of its being struck and giving out water is /ivice related , once at
the outset oi the 40 years wandering, Ex. xvii. x-7, and once at its conclusion. Num.
XX. 1-13, the very name of the cliff (Meribah) being the same in both instances, was
the ground for the belief? Such a deduction would be far from unexampled in the
Talmudic writings. Of. also the legend of Lilith, Adam's first wife, based upon
Gren. 1. ajt. compared with ii. 18-25.

tVos. Mosaic Origin^ &c. p. 36.

24 HIGHER CRITICISM AND THE

average man that water is an elementary substance; it is
simply the results of analysis that remove the cherished error.
As to the rash offer to "sunder out a page of any one author,"
let the writer simply try the experiment lipon any admittedly
non-composite writing and see what the "results" will be.

For by "results" is the decision made at the tribunal of
science; and upon the results, and nothing else, will the ver-
dict be given in this question before the court of ultimate
appeal, which is the forum of the Christian public. We deem
it therefore a work not only permissible, but deserving of
commendation and good-will from all quarters rather than
hostility and suspicion, to bring these results before the public.

8. There is but one thing to detain us before proceeding
to the presentation of the results required, and that is the
"demand" formulated in the passage above quoted, which
seems to be made in the name of the whole traditionary
school. "Our first demand therefore, is that the critical
analysis shall rest on a solid foundation, and show its creden-
tials beforehand." I assume that the writer does not mean
that the analysis shall show its results before beginning its
work, or rest on a solid foundation before being allowed to
enter the field of operations or to even begin to build. By
"credentials" therefore must be meant "testimonials" from
scholars whom the Christian world is wont to respect. We
will content ourselves with quoting one which sums up and
includes the testimony of all. Our " credentials " shall be the
statement of Prof. C, A. Briggs of Union Theological Semi-
nary N. Y., (Presbyterian), as it is quoted and endorsed by
Prof. Geo. T. Ladd of Yale University (Congregational).

'* In several places in this book the claim has been made that Christian
scholars are almost unanimous in their opinion that the Hexateuch is a
composite composition, an historical development, and therefore cannot
have been the work of Moses. This claim of scholarly unanimity is
sometimes disputed in the presence of the Christian multitude. I wish
therefore to enforce it by quoting the words of Prof. C. A. Briggs (in the
Presbyterian Review for April, 1887, p. 340). * The critical analjrsis of
the Hexateuch/ says this Cnristian scnolar, * is the result of more than
a century of profound study of the documents by the greatest crities of
the age. There has been a steady advance until the present position of

SCIENCE OF DOCUMENTAR Y ANAL YSIS. 35

agreement has been reached in which Jew and Christian, Roman
CJatholic and Protestant, Rationalistic and Evangehcal scholars, Re-
formed and Lutheran, Presbyterian and Episcopal, Unitarian, Methodist
and Baptist, all concur. The analysis of the Hexateuch into several dis-
tinct original documents is a purely literary question in which no article
of faith is involved. Whoever in these times, in the discussion of the
literary phenomena of the Hexateuch, appeals to the ignorance and pre-
judices of the multitude as if there were any peril to the faith in these
processes of the Higher Criticism, risks his reputation for scholarship by
so doing. There are no Hebrew professors on the continent of Europe,
so far as I know, who would deny the literary analysis of the Penta-
teuch into the four ^reat documents [J. E. P. and DJ The professors
of Hebrew in the Universities of Oxford, Cambridge and Edinburgh,
and tutors in a large number of theological coUes^es, hold the same
opinion. A very considerable number of the Hebrew professors of
America are in accord with them. There are, indeed, a few professional
scholars who hold to the traditional opinion, but these are in a hopeless
minority. I doubt whether there is any question of scholarship whatever
in which there is greater as^reement among scholars than in this question
of the literary analysis of the Hexateuch.* '*

The opinion of scholars is not to take the place of a judg-
ment made, each man for himself, by the Christian public
"from the results.** But since the right of the analysis to
appear at all has been challenged, and its credentials de-
manded, it becomes necessary to quote the above statement
as one of the facts to be considered a priori,

* What is the Bible r p. 4S6.

CHAPTER II.
The Science of Historical Criticism.

1. A mere separation of Scripture into documents is of
course very far from securing that appreciation of the liter-
ature which we have seen to be the purpose and significance
of Biblical criticism. If documents are traceable here we
need to know their character, age, authorship, and mutual re-
lation ; but above all, their relation to the course of events in
which their place is to be determined. To do them justice
we must know the history out of which they sprang and the
history which grew from them. To make us acquainted with
this history is an essential part of the purpose of the docu-
ments themselves. If then we can better appreciate both
the history itself and the narrative of it by applying to them
the methods which Niebuhr and Wolf applied to the histo-
rians of ancient Greece and Rome, and which have since
been recognized as indispensable to the understanding of all
historical writings, this will be the truest way to honor the
Bible and to give it the systematic study of which it is worthy.
If the results are revolutionary in theology, the revolution
will be simply the substitution of an inductive method for the
a priori method of dogmatics, and thus identical in nature
with that which since the days of Francis Bacon has taken
place in all other branches of science.

2. We do not need to illustrate the methods and success of
historical criticism, which undertakes the tasks above defined,
in secular literature. Every intelligent reader ^s aware that
historical critics are universally regarded as competent to fix,
from style, language and thought, from subject-matter and
relation to external events and to other literature, the date
and probable authorship of ancient anon3mious or pseudony-
mous documents. But more, we have already seen that it is

(27)

28 THE SCIENCE OF HISTORICAL CRITICISM,

possible to go behind an ajithor and compare his own state-
ments with his sources. A large part of historical criticism
is simply cross-examination of a witness, a cross-examina-
tion not hostile, but friendly, to ascertain how accurate his
knowledge is, and in what sense and degree of literalness he
wishes his statements to be taken. Testimony can be cross-
examined in the absence of the witness by comparison with
itself, even where no parallel account exists ; but it is charac-
teristic of the Bible that it presents almost every narrative in
two-fold, three-fold, even five-fold form. This system of
cross-examination is now so universally recognized as indis-
pensable to do justice to all secular history that we may sim-
ply sum up the facts in the sapng of the late historian Von
Ranke, "There is no history but critical history."

3. Within the Bible an illustration drawn from the sphere
in which historical criticism is least effective would be the
book of Psalms. Prayers, hymns and lyrics adapted for the
general uses of public worship must of necessity be of a
character having but little that is distinctive of any one
epoch. Yet how easy it is to see when once we raise the
question of date and authorship that Ps. xlii.-xliii. belongs to
the period of exile in Babylon, and comes from one whose
"soul is cast down" as he remembers Jerusalem and how
he " was wont to go up to the house of God with the multi-
tude that kept holy day !" How meaningless is it if read
without raising these questions! If the Psalm-book as a
whole be considered, as historical criticism suggests, a product
of the post-exilic period, the single outlet for the old religious
feeling of the people not yet quenched by priestly ritual in
the temple, and scribal and pharisaic pettifogging in the syn-
agogue, what a light does this throw on that dark epoch when
prophecy seemed extinct and only its germs were slowly
maturing beneath the soil, to bloom forth at length in the un-
paralleled glory of the teaching of John the Baptist and of
Jesus!

If we turn now to some of the more generally accepted

THE SCIENCE OF HISTORICAL CRITICISM. 29

results of historical criticism, we may take as a second illus-
tration the great anonymous prophecy appended after the
prose chapters, Is. xxxvi.-xxxix., which terminate the collec-
tion of prophecies attributed to Isaiah the son of Amoz. A
traditional theory, How nearly obsolete, considers Is. xL-lxvi.
to have been written by the author of Is, i.-xxxix. circ. 720
B. C, but separately, " as a deep and rich bequest to the church
of the Exile .... left to be understood in the future."
In point of fact this bequest would have been incomprehensi-
ble for nearly two centuries ; for Isaiah lived in the Ass)rrian
period, when the long struggle against the foreign invader
had just culminated in the overthrow of Sennacherib, and Je-
rusalem was left safe and triumphant. Babylon has y^t to
come into prominence; the Exile is more than a century in
the future. But every thought and expression of Isaiah xl.-
Ixvi. is inseparably linked with the end of the Babylonian
Captivity. The author stands behind the "bars of iron and
gates of brass" (the one-hundred brazen gates of Babylon)
soon to be broken in sunder by the Redeemer of Israel, and
hears a voice from the desert that stretches between him and
Jerusalem, bidding him speak comfort to the exiles and that
they prepare to get them up from Babylon and return to
their own land, for Yahweh will lead them back as he led
their fathers thither.

** He saith of Jerusalem, She shall be inhabited ; and of the cities of
Jndah, They shall be built, and I will raise up the waste places thereof :
lie saith to the deep, Be dry, and I will dry up thy rivers : He saith of
Cyrus, He is my shepherd, and shall perform all my pleasure ; even say-
ing of Jerusalem, She shall be built, and to the temple, Thy foundation
shall be laid. Thus saith Yahweh to his Messiah, to Cyrus, whose right
hand I have holden, to subdue nations before him, and I will loose the
loins of kings ; to open the doors before him, and the gates shall not be
shut ; I will go before thee, and make the rugged places plain ; I will
break in pieces the doors of brass and cut in sunder the bars of iron."*

There are two ways of accounting for this outburst of wel-
come from a captive in Babylon to Cyrus as Yahweh's
messenger to redeem Israel. By assuming a prodigious mir-
acle, we may suppose that Isaiah the son of Amoz wrote it more

*I8. zl. X ff.and zliv. 96 ff.

80 THE SCIENCE OF HISTORICAL CRITICISM.

than a century before Cyrus was bom or the Jews had gone
into captivity, being miraculously enabled to put himself into
the situation of the exiled people. This method has the
merit of justifying the entire accuracy of the scribe who put
this prophecy upon the same roll of parchment as that con-
taining the prophecies of Isaiah the son of Amoz.

Another way regards the mention of Cyrus, the allusions to
Jerusalem as "burnt with fire," and to the people as in cap-
tivity in Babylon, from whence they are now to be delivered,
as indications of the period in which the prophecy was
actually written. This latter, which is the method of histori-
cal criticism, is not so wonderful as the other, and admits the
possibility that the inclusion of these chapters without sepa-
rate title after Is. xxxix. was due to mistake, but it claims to
treat the Scriptures with at least equal respect, and has the
advantage of throwing a glory of meaning into this last and
noblest fruit of the prophetic spirit which it could not other-
wise possess. At the same time it displays to us the inner
workings of divine providence at the critical period when the
question was. Shall Jerusalem be rebuilt, or shall Judah also
pass into oblivion as Ephraim did, and the treasures of He-
brew religious life and literature remain forever buried in
the mounds of Mesopotamia. Thus understood we recognize
in Is. xl.-lxvi. not merely the swan-song of the ancient pro-
phetic spirit, but the clarion-call which simimons into being
the " faithful seed " from which is to come forth a new Israel,
a new Jerusalem, and at last a Kingdom of God.

4. Aside from these mere excerpts we cannot better
describe what historical criticism has done for biblical litera-
ture and history than by a brief review of its treatment of
that mass of material which has come dpwn to us as the
Pentateuch Narrative. This material, when coordinated and
systematized, will give us (a) a rational conception of the con-
tinuous working of Grod in the providential events of Israel's
career ; (b) a view in perspective of the gradually enlarging
apprehension of this working of God in their history which

THE SCIENCE OF HISTORICAL CRITICISM, 31

filled the minds of Israel's teachers and writers. We shall
scarcely be able to find God in the Bible until we find him
there in these two ways, in the events which he decreed, and
in the minds which he enlightened. Biblical archaeology is
of value for the former, but historical criticism is indispensa-
ble for the latter.*

Historical criticism we understand then to be a loyal response
to the distinct summons of the Scriptures themselves to go
behind the letter and beneath the surface, distinguishing be-
tween the testimony and the facts testified to, between the
mere literature and the sources and causes, material and
spiritual, human and divine, which gave rise to it; even as
Paul himself warns us not to be blind supporters of this name
or that, but to cotmt both him and ApoUos "ministers
through whom ye believed." Above all is this discrimination
inculcated by our Lord in his rebuke to the scribes and phar-
isees for their servile clinging to the letter of the Scriptures.
"Ye search the Scriptures because ye think that in them ye
have eternal life ; and they are they which testify of me; but
ye would not come unto me that ye might have life."f Be
it our task then to draw as near as may be to the mind of the
writers, and ask what it is that has affected them. And
first we must obtain, so far as may be through brief ex-
planation and illustration, a general outline of the method
and theory of historical criticism within the domain of the
Hexateuch. We turn then to the two great classes of evi-
dence which criticism relies on for its fundamental inquiry
as to date and authorship.

5. External evidence may be conclusive of the date of a
writing so far as regards the terminus a quo or fixed point of
departure in the backward tracing of a document. Thus the

* An excellent synopsis of the progn^ess of the science in recent times will be found
in Prof. O. Pfleiderer's Development of Theology^ New York, MacmiUan and Co.,
1890. Book III., ch. II. The Histories of Israel by Wellhauaen and Renan, already
quoted, the articles Israel and Pentateuch in Bncyc. Brit. ed. ix. and The Religion
of Israel hy A. Xuenen, London, Williams and Norgate, 1874, are all accessible to
the English reader, beside '^ Introductions " and minor works innumerable.

tJohnv.39f. (R. V.)

88 THE SCIENCE OF HISTORICAL CRITICISM.

quotations from Matthew in the "Teaching of the Twelve
Apostles" positively establish the existence of Matthew in
the early part of the 2d century ; and the LXX. version proves
the existence of the Pentateuch in nearly its present shape in
the third century B. C. But as to the terminus ad guem en-
temal evidence is not conclusive. We can by no means argue
that Matthew did not exist in the year 90 A. D. because Clem-
ent of Rome does not use it. The mere silence of authors
from Ezra down would not prove that Matthew was not writ*
ten in 500 B. C. Neither can we establish the non-existence
of the Pentateuch from the mere fact, if fact it be, that none
of the prophets allude to it. Such arguments e siUntio are
only of force when a strong independent probability can be
established that the writers would have used it, or would at
least have expressed themselves otherwise than they did, if
they had known of it.

Under external evidence must be included traditional
views of date and authorship. Tradition which can be traced
back to a period wherein men might be supposed to know
the date and authorship would be very valuable, especially if
there were no other way of accoimting for the origin of the
tradition than to regard its statements as fact. The tradi-
tion, for example, attributing the origin of the second gospel
to John-Mark gains very much in weight from the diflBculty
of accounting for an untrue tradition fixing upon so obscure
a character rather than the prominent one which popular
rumor usually prefers. If, on the other hand, the tradition
cannot be traced to a period competent to know, but is of a
piece with numerous other traditions known to be worthless,
and is easily accounted for, it will have scarcely any weight
at all.

It is true that certain supporters of the Mosaic authorship
of the Pentateuch have attempted to introduce a Urtium quid
of the nature neither of external nor internal evidence, by
excepting the utterances of our Lord from the general class
of tradition and exalting them into a kind of dogmatic or
doctrinal argument. If our Lord had ever expressed an

THE SCIENCE OF HISTORICAL CRITICISM, 88

Opinion for or against the critical theory we should indeed be
obliged to take sides either with those who should deny his
competency to judge, and insist upon drawing their own con-
clusions in literary criticism, or else with those who should
hold that the ipse dixit of Jesus forbade all critical investiga-
tion as impious. The modem attempt to occupy both posi-
tions at once is irrational. Fortunately there is no such des-
perate alternative presented. The dogmatic argument has
no relevancy whatever, for Jesus expressed no opinion in the
case. The fact that Jesus in quoting from the Pentateuch
referred the citation to " Moses " proves simply that the books
were called then, as they are now, "the Books of Moses." It
shows that the tradition of Mosaic authorship was then un-
questioned, which we knew before, and that Jesus would not
precipitate discussion of such a question, which we might
have known before. We must decline to stake the authority
of Jesus Christ on a question of literary criticism.

The second line of critical evidence is internal. If exter-
nal evidence is conclusive of the terminus a quo in the question
of date, internal evidence is in exactly the same degree con-
clusive as to the terminus ad quern. If the quotations from
Matthew in the Didcuhi are external evidence positively
proving that Matthew existed before the Didac?ie^ they are
internal evidence for the Didache proving with equal posi-
tiveness that the Didache, at least in these parts, did not exist
until after Matthew. By means of internal evidence it is
almost always easy to detect a forgery, as none but the most
finished scholar could possibly construct even the briefest
document which would not by some anachronism in style,
language, subject-matter, or mode of treatment, betray an
acquaintance with matters occurring subsequently to its sup-
posed origin.

Internal evidence however is capable of furnishing far
more, as we have already seen, than merely data from which
to determine date and authorship. The writer of a docu-
ment is the best teacher from whom to learn its purpose and
character, and, although rarely in ancient times announcing
3

84 THE SCIENCE OF HISTORICAL CRITICISM,

his own authorship, can yet be made a willing witness upon
questions of interpretation (whether as legend, myth, allegory
or simple fact) and the degree of literalness with which the
statements of the document are meant to be received.

6. As we enter now upon the consideration of the general
argument and theory of the historical criticism of the Penta-
teuch, the reader who does not wish to know even in outline
what the character of the evidence is which leads critics to a
practically tmanimous decision against Mosaic authorship, is
invited to skip the pages which follow. For the sake of those
who wish to know the outline and basis of that theory, we wiil ^ ^-**^ ^
attempt briefly to illustrate and explain the character of the
evidence, beginning with tradition.

The Talmud, from which we have already quoted an im-
portant passage on this question (p. 19 ), is explicit in attrib-
uting the Pentateuch to Moses ; but not the Pentateuch only.
Job also is assigned to Moses. * Josephusf likewise ascribes
the Pentateuch to Moses including the last eight verses
describing his own death. So also Philo. J

These witnesses from the first century confirm the evidence
from the New-Testament of the existence of the tradition.
They also shed light upon the character of it. But if desired
we can trace the tradition a step farther back, and obtain still
more light upon its character.

The Apocalypse of Ezra is an apocryphal book frequently
printed in the English Bible under the title of II Esdras,
and dating from the first century A. D. Readers who find it
accessible are referred to II Esdras xiv. 19-46 for the tradi-
tion of Mosaic (?) authorship in full, in the form in which it
was adopted by the Christian fathers Clement of Alexandria,
Tertullian, Chrysostom, in pseud- Augustine, and the Clem-
entine Homilies. This tradition represents that the law (Pen-
tateuch) and all the holy books were burnt at the destruction

*For a description of these medisBval opinions the reader is referred to Prof.
Briggs, BibUcal Study y pp. x73-x8<x
^Antiquities, IV. 8, 48.
tUfeofMosesAll'j9.

THE SCIENCE OF HISTORICAL CRITICISM. 86

of Jerusalem by Nebuchadnezzar. Ezra miraculously restored
them all, composing also others. In the words of Clement of
Alexandria :

** Since the Scriptures pNerished in the Captivity of Nebuchadnezzar,
Esdras the Levite, the priest, in the time of Artaxerxes, king of the
Persians, having become inspired in the exercise of prophecy, restored
again the whole of the ancient Scriptures.*' *

Another form of the same tradition adopted by Irenaeus,
Theodoret, Basil, Jerome, and later Christian writers, repre-
sents the "restoration " of Ezra to have been a "recasting of
all the words of the former prophets " and a " re^stablishment "
of the Mosaic legislation. Carrying back the tradition thus to
the earliest form in which it is directly stated it becomes a
difficult matter indeed to say whether tradition is more favor-
able to the so-called "traditional" view, or to the critical
theory w hich attrib utes to Ezr a and the later scribes the in-
cotyggtio^ of thej^^By elem ent P into the Hexateuch
^d ^erec^i ng oTt he wEol'e~A scientific judgment of the
cESacter~onhe tradition however, must simply classify it
with a mass of similar traditions which attribute Samuel,
Judges and Ruth to Samuel, Kings to Jeremiah, and the
Psalms to " David with the aid of the ten ancients, Adam the
first, Melchizedek, Abraham, Moses, Heman, Jeduthun,
Asaph, and the three sons of Korah." In other words there
is nothing to recommend it as anything more than an a priori
assumption of the crudest kind on the part of the scribes.

But external evidence for the existence of the tradition
and of the Pentateuch as a whole may be traced still earlier.
Allusions in the books of Chronicles, Nehemiah and Ezra to
the Book of the Law of Moses, are admitted to refer to our
present Pentateuch and furnish evidence perhaps a little
earlier than the LXX. Further back it is not possible to go ;
for the work now divided into First and Second Chronicles,
Ezra and Nehemiah mentions Darius Codomannus (336
B. C), and brings down its genealogies to a still later date.
Earlier allusions to the law of Moses cannot be shown to refer

*Stromata 1. aa.

86 THE SCIENCE OF HISTORICAL CRITICISM.

to more than some one of the codes now incorporated in the
Pentateuch, and there attributed to him. There is therefore
no disposition in any quarter to deny the fact that the Penta-
teuch, approximately in its present shape, existed circ. 300
B. C, and was then attributed, by a more or less rational
tradition, in a more or less direct sense, to Moses. More
than this can scarcely be drawn in favor of the traditional
date and authorship from external evidence.

If there is internal evidence for Mosaic authorship beside
the passages attributing, as has been shown, certain sources to
Moses, it is of too general and desultory a character to be
taken into serious consideration; for the book itself, like all
the ancient historical books, is simply anonymous.*

7. We turn with some dismay to the mass of evidence
both external and internal accumulated by historical criti-
cism against the traditional view. External evidence as we
have already seen partakes necessarily of the weakness of an
argumentum e silentio when we depart from the terminus a quo
or date before which it must have existed (viz., 300 B. C.) and
seek a terminus ad quern before which it cannot have existed.
Here we find ourselves at once confronted with masses of
evidence derived from both the history and the literature of
Israel from the time of Moses, 1320 B. C, to the time of Ezra
450 B. C. to prove, e silentio^ that before Ezra the Pentateuch
as we have it was not in existence, or at least not known to
any one of all those whom we should expect to be most
familiar with it.

The force of this evidence will depend upon the degree of
probability with which it can be established that these per-
sons would have acted differently, or written differently,
from the way in which they did act, and write, if they had
known our Pentateuch. This external evidence divides itself
therefore into evidence from the history, and evidence from

*The degree of familiarity with Bgyptian customs evidenced in Gen. 1. i ff. and
other passages is so easily attributable to any £airly well-informed writer of the
period of the monarchy, that none but a special pleader would think of adyancing
it as evidence.

THE SCIENCE OF HISTORICAL CRITICISM, 87

the literature. We can do no more than briefly summarize
both.

The history admittedly presents no agreement with the
requirements of the Pentateuch, even in the case of the most
earnest zealots for Yahweh and the greatest reformers, from
the period of Moses down to that of Ezra. The contrast be-
tween the history as it was, and the history as it would have
been if the actors had been guided by the " law of Moses "
according to the Pentateuch, is brought out very vividly by
the post-earilic book of Chronicles, which re-writes the history
of the pre-exilic books of Samuel and Kings, omitting and
amending so as to bring the history into conformity with the
ritual law. A comparison in detail exhibiting the system by
which the chronicler proceeds can be found in Wellhausen's
History of Israel^ chap. vi. For the present we can only
ask the reader to compare the story of the rebellion against
Athaliah as it appears in II. Kings xi. 4-12, heedless of all
the elaborate provisions of the Levitical law against the
entrance of any save a consecrated foot into the house of
Yahweh, and the same story in II. Chron. xxiii. amended by
the substitution of t/u Levites for the king's body-guard of
mercenaries. The example is characteristic of the way in
which Chronicles fills out the unbroken silence of the older
historical books in regard to the whole vast Levitical system
and Aaronic hierarchy, with its elaborate ritual and centralized
worship, and brings into conformity with the Levitical system
the actions of David, Samuel, Elijah and other devout char-
acters, who in Samuel and Kings act as if they never had
heard of the Pentateuch or the ritual law. As a further
illustration of the contrast between the early and the late
religious praxis the reader may compare the worship and
ritual at the primitive temple at Shiloh, where Eli and his
sons are the priests and the little Ephraimite (not Levite) boy
Samuel, clad with the ephod^ performs the service of the sanc-
tuary " before Yahweh," lies down to sleep ^^ in the temple of
Yahweh where the ark of God was '* before " the lamp of God was
gone out*' (cf. Lev. xxiv. 1-4), and "opens the doors of the

88 THE SCIENCE OF HISTORICAL CRITICISM.

house of Yahweh in the morning/' I. Sam. i.-iv., with the
elaborate provisions of the Levitical code, consigning the
care and even the sight of the most holy things exclusively
to the house of Aaron and of the holy things to the Levites,
with the injunction, Num. i. 51, " the stranger that cometh
nigh shall be put to death." To take the post-exilic testi-
mony of Chronicles in preference to that of its acknowledged
sources, from 400 to 600 years earlier in date, reverses every
principle of common sense. We have no alternative but
to assume that the Pentateuch as we know it, was not in
existence, or that it was unknown to men like Samuel,
David, Elijah, and Isaiah, who could not voluntarily have so
completely ignored and transgressed its most emphatic re-
quirements, as in the earlier historical books they are uni-
formly related to have done. Upholders of tradition have, of
course, preferred the latter, assuming a disappearance of the
Pentateuch for ages, and subsequent re-discovery. In con-
nection with the explanation of the critical treatment of
Deuteronomy we shall meet again this assumption, and hence
at present will confine ourselves to the above setting-forth
of the indisputable fact that the history, from Joshua to the
Exile, completely ignores the Levitical law. It should be
observed, however, that the immense presumption against
the accidental reappearance of a book lost for more than
six centuries makes it incumbent upon the propounders of
the theory to show reason for its acceptance. The Levitical
law is a system of elaborately developed ritual worship, cen-
tralized about the inner shrine of the temple of Jerusalem,
which itself is regarded as simply a copy of a portable temple
or " tabernacle " of the previous epoch, tmknown, however, to
the pre-exilic writers. Concentric circles of sanctity, which
it is death for the imprivileged to cross, surround the Holy of
holies, holy-place, and successive temple courts, and elaborate
ritual prescriptions make the temple, its service and its hier-
archy, the all-absorbing, all-controlling interest of the nation.
The older history knows nothing whatever of this ; worship
is free and untrammeled. Prophets, kings, and common

THE SCIENCE OF HISTORICAL CRITICISM, 89

people btiild altars at any place to offer sacrifice with entire
acceptance. There is simply no thought or mention what-
ever of the Levitical reqiurements, the breach of which in
the least degree in the Pentateuch is visited with instant
death. Every man approaches Grod freely and spontaneously
where he chooses or where he happens to be. The sanc-
tuaries are numerous, but very simple and unpretentious,
and open to all the people. The people worship Yahweh
"upon every high hill and under every green tree ;" but the
surprising thing is not this, which is admitted to be true, and
might be accounted for on the theory of rebellion and
degeneracy, but that this worship is regarded as entirely
acceptable to God by the older historians and equally so
by all the greatest reformers down to the time of Josiah.*

8. We turn to the external evidence from the literature of
the period in which the Levitical law now incorporated in the
Pentateuch and forming by far the largest part of " the law
of Moses " as there presented, is supposed to have existed.
The authors of the older historical literature, as we have
seen, simply ignore this ritual system. These, however, are
less important than the writings of the prophets, which by
way of exception in Semitic literature have both the author's
name and date prefixed,f and which bring into broad day-
light the religious life of the people both in Ephraim and
Judah throughout nearly three centuries preceding the Exile.

* Observe I. Kiags liL 4-15 in contrast with IL Chron. i. 1-13; also, Elijah's cvm-
piaint to God at Horeb. '*They have thrown down thine altars," I. Rings zix. 10,
14. All these altars, according to the Pentateuch and the later literature, were an
abomination, to destroy which was piety.

t "This remark [the law of anonymity] applies with full force only to works like
the Historical Books, which were products of the study, and did not derive their
value from their connection with the author's public life. It is not equally appli-
cable to lyric poetry, where, as in the case of David's elegy on Saul and Jonathan,
the interest of the poem frequently depends on the authorship. Least of all could
the law of anonymity apply to the written collections of the sermons of the pro-
phets, which were summaries of a course of public activity in which the personality
of the prophet could not be separated from his words. Thus, while the historical
books are habitually anonymous, and poetical pieces only sometimes bear an
author's name, it is the rule that each group of prophecies, and often each indivi-
dual oracle, has the name of the author attached." W. Robertson Smith, Old
Testament in Jewish Churchy xo8.

40 THE SCIENCE OF HISTORICAL CRITICISM,

The first trace of an allusion to anything contained in the
priestly legislation of the Pentateuch, or to the existence of
any ordinance of Moses concerning ritual, will be searched
for in vain throughout the writings of the pre-exilic prophets.

This argumentum e silentio is met by the explanation that the
specific work of the prophets led them to exalt the ethical
feature of the law at the expense of the ritual, and indeed
we should by no means ignore the contrast in function be-
tween the prophet and priest. Both were teachers of the
people, the priest however being the interpreter and mouth-
piece of the ritual law (Ez. xliv. 23f.), and the prophet
usually taking a more generally ethical ground. Both ''sat
in Moses' seat " as trustees of tlie national inheritance of law
and custom, but their relations were far from antagonistic, as
the friendship of Isaiah with Uriah the chief priest suflficiently
shows. Several of the later prophets, including both Jere-
miah and Ezekiel, were at the same time priests as well as
prophets, and Ezekiel devotes all the latter part of his book
to the construction of an elaborate ritual system. Neverthe-
less in weighing the evidential force of the silence of the
prophets on this subject full consideration must be given to
the peculiarly ethical work of prophetism in general.

It is not, however, upon this mere silence that historical
criticism depends for its external evidence. It is claimed
that the repeated expressions of these writers are such as to
make it absolutely insupposable that they knewthe Penta-
teuch, or had ever heard of the enactment of an elaborate
ritual law by Moses. More explicit language, for example,
than that of Jeremiah vii. 2 iff. could scarcely be expected.

"Thus saith Yahweh of hosts, the God of Israel: Add your burnt
offerings unto your sacrifices, and eat ye flesh. For I spake not unto
your fathers, nor commanded them in the day that I brought them out
of the land of Egypt, concerning burnt offenngs or sacrifices : but this
thing I oommandea them, saying. Hearken unto my voice, and I will be
your God, and ye shall be my people : and walk ye in all the way that I
command you, that it may be well with you."

An appeal to the public to say whether any such law was
ever given will perhaps be even stronger testimony, especially

THE SCIENCE OF HISTORICAL CRITICISM. 41

if it be made in the name of Yahweh himself. Such an
appeal the critics find in Amos v. 2 iff., where the period of
the wilderness-wandering is spoken of as a time of special
manifestation of Yahweh's favor (so, frequently, in the Pss.
and prophets, cf. Hos. xi. iff., xiii. 4!, etc.), and the question
asked whether then there was any of this sacrificing and ritual
observance. The reader of the Pentateuch of to-day would
be inclined to call that the period of sacrifice and ritual par
excellence.

*'I hate, I despise your feasts, and I will take no delight in your
solemn assemblies. Yea, though ye offer me your burnt offerings and
meat offerings, I will not accept them : neither will I regard the peace
offerings of your fat beasts. Take thou away from me the noise of thy
songs ; for I will not hear the melody of thy viols. But let judgment roll
down as waters, and righteousness as a mighty stream. Did ye bring
unto me sacrifices and offenngs in the wilderness forty years, O house c3
Israel?

Equally plain is the noble appeal in Micah vi. 6-8 : —

"Wherewith shall I come before Yahweh, and bow myself before the
high God ? shall I come before him with burnt offerings, with calves of
a year old? Will the Lord be pleased with thousands of rams, or with
ten thousands of rivers of oil ? shall I give my firstborn for my trans-
gression, the fruit of my body for the sin of my soul ? He hath shewed
Biee, O man, what is good : and what doth Yanweh require of thee, but
to do justly, and to love mercy, and to walk humbly with thy God?"

Isaiah i. iif. demands to know on what authority ritual ob-
servances are practised : —

*' To what purpose is the multitude of your sacrifices unto me, saith
Yahweh : I am full of the burnt offerings of rams, and the fat of fed
beasts ; and I delight not in the blood of bullocks, or of lambs, or of he-
goats. When ye come to appear before me, who hath required this at
your hand, to trample my courts ?"

One might indeed reconcile with a knowledge of the
Pentateuch utterances of the prophets deprecating the too
great regard paid to ritual, and urging as of equal or greater
importance the " weightier matters of the law ;" but how can
it be supposed that the authors of these appeals to know when
and where Yahweh had ever authorized an5rthing of the
kind, were aware of the existence of a Mosaic law, nine-tenths
of which were devoted to inculcating this very thing in the

42 THE SCIENCE OF HISTORICAL CRITICISM,

most explicit terms as of immediate divine authority, and
with the imposition of most fearful penalties for its neglect
Can we suppose that Jeremiah and Isaiah knew of this body
of law ? And if Jeremiah and Isaiah and those they appealed
to knew nothing of it, who did ? Such are the questions an
examination of the external evidence brings. Whether or no
such facts are compatible with the traditionary view, or are
susceptible of explanation, the reader himself must judge.

We need add but one more piece of external evidence to do
justice to the case of historical criticism in this department,
although of course the presentation here made is a mere
abstract. Some of the most important evidence for the date
of codification of the ritual law is found in the book of Ezekiel.
Here we have a prophet of the Exile planning for the recon-
struction of the nation after its return. Ezekiel was both
prophet and priest. The last part of his book is an elaborate
ritual system devised on a purely ideal foundation, but of
course far less elaborate than the Pentateuchal provisions.
Was he aware of the existence of a Mosaic code covering in
greater detail than his the whole ground of his code, or did
he think of superseding it by his own? If Ezekiel knew
nothing of it, who knew of it ?

It is the attempt to answer these questions which has
driven nearly all Old Testament scholars to abandon the idea
of the Pentateuch ritual code as a revelation to Moses fixed
for all subsequent time in all its detail, and substituted that
of a growth whose roots go back in the consuetudinary law
and traditional practise of the sanctuary for an indefinite
period previous to the Exile, but whose codification began at
the same time and for the same reasons as Ezekiel's code.

9. We have seen why from the nature of the case external
evidence can furnish only an argument from silence, when
we seek a date before which a writing cannot have existed.
This argument from silence admits of being strengthened
almost indefinitely by the establishing of a probability that if
a book had been in existence it would have been known to

THE SCIENCE OF HISTORICAL CRITICISM. 4S

the authors consulted, and they in consequence would have
used it, referred to it, or at least have written or acted in
some way diflFerently from what they did. Still it is neces-
sarily internal evidence, exactly complementary to external,
which can alone definitely fix a date before which a writing
cannot have existed. Even here however we may escape the
conclusion if we are willing to assume a miracle in support
of Rabbinic tradition.*

In reply to this nothing can be said except to grant to all
to whom this method of meeting difficulties is satisfactory
that internal evidence is powerless before it. Supposing,
however, that there are some to whom this short and easy
method with the critics will not be satisfactory, we will
briefly refer to some of the best-known phenomena of the
Pentateuch which may be termed the post-Mosaica j clauses
which cannot be severed from the text except by resorting,
as in the case of Deut xxxiv. 5-12, to the very process of
analysis denounced by the traditionary school, passages for
which, nevertheless, it is necessary to assume a miracle to
attribute them to Moses. As our purpose is merely illustra-
tive, the following must be regarded not as a complete list,
but as examples of a class : —

€ren. xxxvi. ji, " Before there reined any king over the children of
Israel," on critical principles would imply authorship subsequent to the
establishment of themonarchjr ; Gen. xi. 15, *' the land of the Hebrews ;"
Gen. xii. 6b, xiii. 7b and a series of passages implying that the Canaan-
ites in the author's day had long disappeared, brings down the date to
the period subsequent to Solomon (1. Kings ix. 16, 2of.) Deut. ii. 12
refers explicitly to IsraeFs having driven out the Canaanites and taken
full possession of the land. ** The Horites dwelt there beforetime, but
the children of Esau succeeded them ; and they destroyed them from
before them, and dwelt in their stead, as Israel did unto the land of
his possession which Yahweh gave unto them,''' Deut. xix. 14 for-
bids the removal of ** thy neighbor's landmark which they of old time
have set" Passages like Gen. xxxv. 20, '*The same is tne pillar of

*Cf. Briggs* Bibi, Study ^ p. x88, a quotation from the commentary of Wm. Gonge,
an honored pnritan divine, who meets the objections to the Davidic authorship of
oi^the psalms, and in particular, '* Objection j— The czxzviith Psalm doth set down
the disposition and carriage of the Israelites in the Babylonish Captivity, which
was six hundred forty years after David^s time, and the cxxvith Psalm sets out
their return from that Captivity. Ans.—To grant these to be so, yet might David
pen those psalms ; for, by a prophetical spirit, he might foresee what would fall out,
and answerably pen Psalms fit thereunto.**

44 THE SCIENCE OF HISTORICAL CRITICISM.

RacheVs grave unto this day ;" Dent. iii. ii, '* Behold his bedstead was
a bedstead of iron ; is it not in Rabbah of the children of Ammon ?"
with Gen. xxxii. 22 and Deut x. 8 (** unto this dav'*), point to mementos
and institutions of antiquity to which the reader is referred. Num.
xxiv. 7 alludes to Aeag, cf. I. Sam. xv. 33. The psalm, Ex. xv. 1-17,
refers in vv. 13 and 17 to the temple — *' Thou hast glided them in thy
strength to thy holy habitation ;" and, *' Thou shalt bring them in and
plant them in the mountain of thine inheritance,

The place, O Yahweh, which thou hast made for thee to dwell in.
The sanctuary, O Yahweh, which thy hands have established."
See also Num. xii. 3 and Deut xxxiv. 10.

A second class of post-Mosaica are the references to position.
The Pentateuch writer or writers use invariably the stereo-
t3rped expressions for north, south, east and west, which,
nevertheless, have no sigptiificance except for a dweller in
Palestine. Thus south is literally, ^* Negeb-v^BxA^*' i. e. toward
the desert of Beersheba ; west is "sea- ward," i. e. toward the
Mediterranean. The expression "beyond Jordan" is fre-
quently accompanied by " toward the sunrising," and is always
shown by the context to mean eastward, whereas to Moses
"beyond Jordan" would be west

Passing over the argument from the indications of progres-
sive development in the Pentateuchal codes, which, although
considered by many the strongest evidence for the critical
theory, is of too technical a nature for a popular treatise, we
reluctantly turn to a department of the evidence which
cannot be ignored, but which from its very nature is obnoxious
to all for whom the religious value of the book is inseparable
from historical accuracy in describing the events of the
remote past No small part of the proof deduced from the
Pentateuch of its origin from traditionary sources centuries
after the events it narrates is the alleged impossibility, and
hence historical inaccuracy of its representations. This most
thankless task of all criticism, a purely negative work, but
one which, like the clearing away of unsound material, must
necessarily precede the building of a trustworthy structure
upon the actual phenomena of the documents, was taken up
by Colenso, Bishop of Natal, in Part I. of his " Pentateuch and
Book of Joshua critically examined"* and carried through

*New York, D. Appleton and Co., 1863.

THE SCIENCE OF HISTORICAL CRITICISM. 45

as unflinchingly as the surgeon wields the knife against
disease. We can only refer to an instance or two from the
period of Moses himself.

The^no^ous numbOT^ the Israelites who came put of _
^gygtj[6oo,ooi^^ai3n^d_men^_be^e^ i^e not__

due to textual errors^ b^ause ]feeyju-e again and .^aimxes.
iterat ed, verified by repeated footiilg3_.and that in two.(Qogi-
plete censu ses^ besides agreeing with man j; of the represen ta-
tions of the story itself. Col^so_proceededjtoshow_t^
are not on ly mcompafible witii tie agcountof the^25. P?Fsons
^o /<y«r^^ ^jg^m/^ into E^pt^ but^joiake.

me account of the liSxodtis incrediHle. To "mobilize an armj;
^^6bo^^ o^medrmeir" in a single night, Ex. xii. 37flf., is^
jncred iHefeat, even if we leave entire ly ou t of accq^i the_
wo men ancTct Sdren, the aged an& infirm, the " mixed multi-
tude" and the '^floc ks a nd hergsZ^ " But supposing all this
done, and the whole company, numbering necessarily be-
tween two and three million, provided with the "tents," we
find them immediately after (Ex. xvi. i6) occup3ring, and all
other necessary paraphernalia, including the riches required
for the tabernacle, why should 600,000 armed men who "went
up in battle array out of Egypt" (Ex. xiii. 18), run away
from Pharaoh, or cry out for fear of the detachment of troops
sent in pursuit? Why need an "armed force" ten times
as numerous as the entire allied army at Waterloo submit to
intolerable oppression? And how could the petty desert
tribe of Amalekites hold them in check and for a consider*
able time "prevail" against them, Ex. xvii. 8ff. ?

Again ; the human millions are supported by manna in the
" waste howling wilderness," but what supported the great
numbers of cattle and flocks and herds of which we hear
repeatedly ? If they had these " flocks and herds " why did
they complain of having no flesh to eat, and twice require a
miracle to provide it, Ex. xvi. 1-14, Num xi. 4-35 ? If they
did not have them, whence came the innumerable beasts for
sacrifice carefully specified, and the passover lambs for 40
successive years required, Ex. xii. 5, to be males of the first
year?

46 THE SCIENCE OF HISTORICAL CRITICISM,

Again, the male Levites at the first census, Num. iii. 39,
were 22,000 ; thirty-eight years afterward, Num. xxvi. 62,
23,000, But in Moses' own generation (Eac vi. i6ff.) there
were only sixteen all told. These 23,000 Levites were sub-
stituted for 22,273 first-bom males of all Israel (Num. iii 43).
If we make the total male population only 900,000 (600,000
bore arms) every mother in Israel must then have had at
least 42 male children.

Other objections of Colenso are of a more general character.
Any intelligent person may gain a fair conception of them by
simply reading the passages referred to (e. g. Num. xxxi.)
and asking himself from time to time, " What does this nar-
rative imply ?"

This is indeed purely negative criticism ; but its object is
not destruction of the records as is often supposed. Negative
criticism must be considered part of the evidence tending to
show whether the history is that of eyewitnesses or more or
less distorted by tradition. We turn, nevertheless, with
satisfaction from the negative to the constructive side of
historical criticism.

10. The central position of the science as regards the
Hexateuch is the date 620 B. C. for the code of Deuteronomy.
The argument for this is a volume in itself. In the treatise
of DeWette, entitled IHssertatio Critical 1805, Deuteronomy
was identified with the " Book of the Law " or "Teaching"
{torak) found by Hilkiah in the temple under Josiah, who
made it the basis for a revolution in the religious history of
Israel. It is this religious revolution which, more completely
even than the Exile itself, divides the history into two dis-
tinct epochs. The story of this discovery and great reform
is related at length in II. Kings xxii., xxiii., and the origin of
Deuteronomy as an attempt to formulate the toreth of Moses,
as then understood, at a period not long previous to 620 has,
since DeWette, acquired the force of an axiom among critics.
The briefest possible resutn/oi external and internal evidence
is all that we can allow ourselves.

THE SCIENCE OF HISTORICAL CRITICISM. 47

The book brought forward by Hilkiah is positively identi-
fied as the Deuteronomic Code (Deuteronomy without the
historical introduction and appendix which frame it in to the
Hexateuch story), and not the whole Pentateuch. The testi-
mony of Jeremiah and Ezekiel already adduced precludes
from the point of view of criticism the supposition that this
book contained the ritual law, for ignorance cannot be pleaded
in their case. The conduct of Josiah is equally conclusive.
But further, the book was so short that Shaphan could read
it aloud "before the king," II. Kings xxii. lo, and the king
"/^ whole of iV* before the people, xxiii. 2. (Cf. the reading
of the Pentateuch for a whole week, Neh. viii. 2-18). It was
in the form of a "covenant" (xxiii. 2 and 21, "this book of
the covenant," cf. Dt. xxix. i), and was distinguished by
fearful curses (xxii. 11-20; cf. Dt. xxvii. 11 — ^xxviii. 68).
Finally its contents may fairly be inferred from II. Kings
xxiii. 1-24, which relates in detail the innovations Josiah
undertook after pledging himself to carry out the reforms
demanded by the book discovered. The whole chapter
relates simply how Josiah proceeds step by step to carry out
the requirements of the Deuteronomic Code. Thus

xvii. 3.
xvi. 2 if.
xvi. 5.
xviii. II.

Further evidence for the identity of the book appears in the
fact that it demanded some great and radical reform to
justify the language of II. Kings xxii. 13, "Great is the
wrath of Yahweh that is kindled against us, because our
fathers have not hearkened unto the words of this book to do
according unto all that which is written concerning us," and
that of xxiii 22, which extends the period during which no
such requirements had been observed, back to the time of
Joshua. What this radical reform was we shall soon see.
For the present the external evidence of the case is clear to

9

10

II

14

21

24

4% THE SCIENCE OF HISTORICAL CRITICISM.

the critic. It was the Deuteronomic Code and nothing else, so
far as external evidence can show it, which was brought
forward by Hilkiah in the year 620 B. C. The statements of
II. Kings are explicit and unanswerable that previous to that
time neither the bc5ok nor all of its requirements had been
known for an indefinite period. The question at once arises^
How old was it ? In what sense, and on what grounds, was
it called " the Book of the Law ?"* On this point also we may
learn something from the narrative in II. Kings.

Any one acquainted with ancient MSS. will be inclined to
say at once, in answer to the query as to age, " Not very old."
If for no other reason, then because only a trained expert can
read MSS. of a few centuries back, on accotmt of changes in
chirography and language; but further, because Oriental
MSS. are written with ink which fades and becomes illegible
with dampness, and no MS. can be supposed to have survived,
without care, the repeated pillaging of the temple, and the
extraordinary vicissitudes of the ark in the ruined temple of
Shiloh (Jer. vii. 12, 14, xxvi. 6, 9), in battle, among the Philis-
tine cities, in the house of Obed>£dom, and among the
peasants of Beth-shemesh. To suppose that the Book of the
Torah which Shaphan claimed to have found in the temple was
the actual autograph of Moses referred to in Dt. xxxi. 24ff., is
perhaps what the author of Dt. xxxi 24!!. thought and in-
tended ; but in order to accept his opinion as true and com-
petent, it will be necessary to assume a prodigious miracle.
Let us see what means the finders resorted to, to ascertain
the origin and authority of the book. The story is short
They did not trouble themselves at all about its origin, but a
delegation took it to "Huldah the prophetess, the wife of
Shallum, the son of Tikvah, the son of Harhas, keeper of the
wardrobe," who returned the very practical answer that what
the book required ought to be done. It was "good law;"
beyond this point none seemed to think it necessary to go.
So far as the external evidence goes, in the story of the dis-
covery, and aside from the practical difficulties in the way of

* Observe that it is nowhere in the story attributed to Moses.

THE SCIENCE OF HISTORICAL CRITICISM. 4Si

sapposing an extremely ancient MS., Shaphan's " Book of the
Torah " might equally well have been an autograph of Moses,
or a mere recent embodiment ,of the traditional " teaching "
as understood by the prophets and priests of the period, the
prophets being, according to the book itself, Deut. xviii. 15-22,
the authorized custodians and interpreters of this "Torah."
Or again, it might be neither of these extremes, but, as critics
suggest, an expansion and modification (fully within the
legitimate province of the prophet) of a Torah of Moses codi-
fied from the traditional form at least a century before. Such
a Torah tmquestionably existed, was attributed to Moses, and
is now incorporated as " The Book of the Covenant " in Ex.
XX. — ^xxiv.*

The external evidence of Scripture narrative, therefore,
simply determines the year 620 for the terminus a quo of
Deuteronomy, and throws open, for determination upon
internal evidence, the question how much further back this
" Book of the Torah " can be carried in its present form (the
form described in II. Kings).

II. We need not long delay upon the post-Mosaica, In
addition, to the brief phrases adduced on page 43, we may cite

Dt iv. 38, " To give thee the land as it is this day,'*

and the use of "Dan" for Laish, xxxiv. i (cf. Jud. xviii. 29.)
More particular attention, however, is called to the general
character of the legislation. It is adapted to the wants, and
assumes the existence, of an agricultural people long accus-
tomed to city and village life. (Cf . the precautions of xxii,
i-io in regard to house-building and agriculture ; also xix. 14.)
The same of course holds true of the Book of the Covenant,
from which these laws are taken. Chap, xx., especially w.
5-9, is ill adapted to the period of the conquest. Chap. xvii.
14-20 gives directions for the conduct of kings. Samuel, and
the author of I. Sam. viii, as well as the people of that day,
seem never to have heard of it, but the directions and prohi-
bitions themselves are scarcely comprehensible except when

•Seepaflrei9£.
4

00 THE SCIENCE OF HISTORICAL CRITICISM.

read side by side with the story of Solomon's abuses of the
office, II. Kings x. 14 — ^xi. 8. Chaps, xxix. and xxx. (D*, cf.
especially xxix. 28), which assume that the alternative of
blessing or curse of the preceding chapters is no longer open
but that the curse has already fallen, we do not here consider,
as they cannot in any case be earlier than the Code, and are
regarded by critics as a later appendix. As negative evidence
of a post-Mosaic origin the above should suffice. Have we
any means of determining constructively the date of Deuter-
onomy ?

For the purely literary critic the resemblance of the style,
language, religious conceptions and general standpoint to
Jeremiah is so marked as perhaps to outweigh even the
historical evidence. Some critics have indeed claimed Jere-
ndah as the author, on the ground of identity of expressions
and cast of thought ; but the evidence is inconclusive and too
technical for our consideration. We must proceed at once to
the examination of that radical religious reform carried
through by Josiah according to the requirement of "this
Book of the Torah," which in' the account itself is stated to
have been an innovation upon the practise of all the people
from time immemorial. Both the Code itself, Deut xii. flF.,
and the story of the reform, II. Kings xxiii., make it absolutely
tmmistakable what the nature of the revolution was. It was
the abolition of the bamoth (" high places "), or local sanctuaries
and altars, and the concentration of the worship of the entire
people at Jerusalem, designated as " the place which Yahweh
shall choose." It was demanded on, the ground that these
local shrines with their altars, "pillars" (maffebotk\ and
sacred trees, or asherim (wooden posts used as religious
symbols), were of Canaanitish origin, and tended to corrupt
the worship of Yahweh into resemblance to the impure wor-
ship of the Canaanite baalim (Dt xii. 1-18). All this was
most unquestionably true, and we may even say that had not
this radical discrimination of Yahweh- worship from ordinary
Semitic Baal- worship (cf. Hos. ii. i6f.) taken place as it did
scarcely a generation before the people were scattered in

THE SCIENCE OF HISTORICAL CRITICISM, 51

exile, Judah, and with it Yahweh-worship, with all its price-
less treasures of revelation and religious thought, would have
disappeared as completely as Ephraim did in captivity, by
simple assimilation and absorption among kindred peoples.
Whatever consequences it may have had in the development
of ritualism and the extinction of prophecy in post-exilic
times, it was a revolution which was necessary, and one to
which we owe the preservation not only of the pre-exilic
literature, but actually of the Jewish race itself as a "peculiar
people," and the subsequent development of their religious
consciousness.

However, it was an innovation, and of the most radical
character. The Book of the Covenant, Ex. xx.-xxiv., had dis-
tinctly sanctioned the popular worship, "in every place
where Yahweh caused his name to be remembered;" the
simple " altars of earth and unhewn stone" had dotted the land.
Prophets like Amos, Hosea, Micah and Isaiah had deplored
the tendency to Canaanitish practises there, but never
dreamed of declaring them illegal. Elijah had built up the
ruined altar of Carmel and mourned for those which an
impious hand had broken down. Samuel (I. Sam. ixf.)
honored the simple village sacrifice at the bamah ("high-
place ") by his presence, and blessed the sacrifice ; from year to
year he went in circuit from one to another of the most revered
(vii. 16). Not a prophet or reformer or king of the ancient
time but had exercised freely the right of private sacrifice
and building of altars. If, as the Deuteronomist truly says,
they were of Canaanitish origin, hitherto the whole effort of
reformers had been to connect them with the history of
Yahweh's relations with the patriarchs. The narratives of
Genesis* are almost exclusively devoted to connecting this
(sacred) tree, that altar, this (sacred) weU, with the history
of the patriarchs ; and the origin of sanctuary after sanctuary,
tree after tree, "pillar" after "pillar" is justified in the
relation of how " Yahweh had caused his name to be remem-
bered there."

*The JB element only. P maintains the strictest sUenoe on the whole subject of
sacrifices, altars and sacred places.

68 THE SCIENCE OF HISTORICAL CRITICISM,

Isaiah had begun the movement of reform, but even Isaiah^
although the destruction of Ephraim in 722 B. C. removed the
most insurmountable obstacle in the way of concentration of
the worship at Jerusalem, did not accomplish, if he even at-
tempted, the abolition of the local sanctuaries ; and '^ a ma^^ebah
to Yahweh" in the border of Egypt, and an altar in the midst of
Egypt (Is. xix. 19), was to him an end to be devoutly prayed for.
Compare with this the distinct prohibition of Deut xvi. 2 it,
" Thou shalt not plant thee an asherah of any kind of tree
beside the altar of Yahweh thy God which thou shalt make
thee, neither shalt thou set thee up a maffebah ; which Yah-
weh thy God hateth," and that of Lev. xxvi i, " Ye shall
make you no idols, neither shall ye rear you up a graven
image, or a fnaffebahy neither shall ye place any figured stone
in your land to bow down to it."

This warfare against material objects of worship as such
appears to have been preceded, as we might expect, by a
period of warfare against the heathen sacred tree, stone or
maffehah as distinct from that reared in honor of Yahweh. The
maffeboth of the Canaanites are to be broken in pieces, Ex.
xxiii. 24 ; xxxiv. 13! ; Num. xxxiii. 52. It is this stage of
prophetic " zeal for Yahweh " which is presented in the pre-
Isaianic prophets and in the narratives of Genesis re-baptizing
the sacred trees, wells, stones, cairns, cromlechs, altars and
maffeboth of the land into memorials of Yahweh's relations
with the patriarchs. So at least the critics understand the
records. (Cf. Gen. xxi. ^^ ; xxviii 18, 22 ; xxxv. 14, 20, and
passim ; Josh. xxiv. 26 ; Hos. iii. 4.)

We cannot enter further into the story of .this contest of
the prophets (and doubtless the priests also), in the seventh
century, for the purification of Yahweh-worship from Canaan-
itish survivals. Much more can be obtained by reading
Part I. of the " History " of Wellhausen. Whether due to
the prophetic insight of Moses discovering in advance the
exact wants of the century in which Deuteronomy would
come to light ; or whether the book be considered an adapta-
tion to that time of the Mosaic torcth as it was understood in

THE SCIENCE OF HISTORICAL CRITICISM, 58

the circle of prophetic and priestly reformers of the period
of Josiah, its legitimate guardians and exponents ; certain it
is that the Deuteronomic Code plimges into the very thick
of the contest, at the opportune moment when the long re*
actionary policy of Manasseh and Amon has been displaced
by that of a docile youth under a priestly regency. It sum-
mons reformers to the vital issue of that very day in its
opening words : " Ye shall not do after all the things that we
do here this day, every man whatsoever is right in his own
eyes." (Dt xii 8. Cf. also Dt xvii. 3 with II. Kings xxi. 3.)

Even the consequences of its radical innovation in the
worship are foreseen and provided for in Deuteronomy.
For the ancient Israelite sacrifice and slaughter were the
same thing. The Hebrew has but one word for both. Meat
was rarely eaten, and whenever an animal was killed it was
brought " unto God^* Ex. xxL 6 — of course not to the distant
temple at Jerusalem, but to the village sanctuary and altar.
Slaughter without this consecrating of the blood at the altar
was impious, I. Sam. xiv. 32-35 ; but when animals were
taken in the chase, it was provided as a substitute for the
altar service, that the blood should be poured out upon the
ground, Lev. xvii. 1-14. Among other consequences of the
revolution effected by Deuteronomy would be the impossibil-
ity of bringing animals to Jerusalem to be slaughtered. This
difficulty of distance is foreseen and provided for in Dt. xiv.
24f ., and express provision is made for this case in the second
part of the opening chapter of the Code, Dt. xii. 15-27, which
extends the provisions previously appl)dng to " the gazelle and
hart " to all kinds of flesh.

A more serious difficulty was the providing of support for
the priests who would be made destitute by the abolition
of the bamoth. These rural priests {Chemartm) are recognized
in Deuteronomy as on a footing of equality with the Jerusa-
lem priesthood of the house of Zadok. They were Levites,
and in Deuteronomy, just as in Jeremiah, the phrases, " the
priests the Levites " and " the Levites the priests *' are inter-
changeable. The distinction so strongly marked in the

54 THE SCIENCE OF HISTORICAL CRITICISM.

PViestly Code between a priest and a Levite has here no exis-
tence whatever.* The author accordingly not only com-
mends repeatedly the Levite, in connection with the widow
and fatheriess, to the compassion of the people, but devotes
the section xviii. i-3 to a special enactment providing that: —

" If a Levite come from any of thy gates out of all Israel, where he
sojoumeth, and come with all the desire of his soul unto the place which
Yahweh shall choose ; then he shall minister in the name of Yahweh his
God, as all his brethren the Levites do, which stand there before
Yahweh. They shall have like portions to eat, beside that which cometh
of the sale of his patrimony."

The Levites who thus became dependent upon the charity
of the people and of their Jerusalem (Zadokite) brethren
could not of course expect to remain on a footing of equality
with these latter, and, as we shall see, it is from the history
of the ever-widening discrimination between the mere
Levites, and the Zadokite priesthood, that one of the strongest
arguments is derived for the date of the Priestly Code.

With this exhibition of the internal evidence for Deuteron-
omy as the product of the great struggle for reform in the
seventh century B. C, an adaptation of the tarah of Moses,
both oral and written, to the necessities of the struggle for
pure worship, we must leave the reader to decide for him-
self how much weight may be given to the argument of his-
torical critics for this their cardinal position, and proceed
briefly to describe the subordinate propositions of current
historical criticism.

12. We have already seen (p. 38) that the concentration
of worship around the single altar at Jerusalem, which is the
great innovation of Deuteronomy, is in the Priestly Code of
the Pentateuch already a fundamental axiom. The central
altar protected by concentric rings of sanctity is the core and
kernel of all the Levitical ritual law. Totally unknown to
the earlier history, to prophets, legislators and reformers, and

• Of. Dent, xviii. i, " the priests, the Levites even aU the tribe of Letn;^ with the
repeated denunciation of the death penalty in the Priestly Code for a usurpation of
the least function of the priest by a Levite, in particular the destruction of Korak
and his company. Num. zvl

THE SCIENCE OF HISTORICAL CRITICISM. 55

indeed totally impracticable under the conditions previous to
the captivity of Ephraim, it comes first to light when Ezra
"the priest, the scribe of the law of the God of heaven" re-
turns empowered by Artaxerxes to reconstruct the unfortu-
nate little colony at Jerusalem " according to the law of his
God which was in his hand," Ezra vii. 1-26. From this time
Judaism begins. In the words of Dean Stanley, "it was
not a nation but a church which returned" The prophet is
displaced by the scribe ; the local sanctuary by the syna-
gogue ; king, nobles and people, by high-priests and priests,
Levites and laity. There can be no question when the Priestly
Law was introduced^ the only question must be, When did it
originate in a written form? and what was the function of
"Ezra the priest, the scribe, even the scribe of the words of
the commandments of Yahweh, and of his statutes to Israel ?"
(Ezra vii. 11.)

It cannot again be necessary to enter into all the minutiae
of external and internal evidence. Suffice it to say that the
Documentary Analysis distinguishes in the Hexateuch a
priestly element, P, easily separable, all the way from Gen. i.
to Josh, xxiv., from the so-called "prophetic narrative," JE,
and comprising the whole Levitical or ritual law. The
nucleus of the work is supposed to be a priestly code (P*) in-
corporated in Lev. xvii-xxvi. to which the great majority of
critics assign a date nearly contemporaneous with EzekieL
The rest of P (P',) is mainly a code of ritual law presented
in the form of a history of the conquest of Canaan. A cer-
tain amount of material incorporated at a still later date is
classified as P". The great mass of the book is naturally
located at Sinai (Ex. xxv-xl. Lev. i-xxvii. Num. i-x.) but
special laws or "covenants" are brought in at important
epochs : the Sabbath, at creation ; Noachic law of bloodshed.
Gen. ix. ; circumcision. Gen. xvii. ; passover, Ex. xii. Another
important object for the writer seems to be the deduction of
exact genealogies from Adam down, in the case of all char-
acters of the history ; and still another the distribution of the
land of Canaan by lot according to the heads of the fathers'

66 THE SCIENCE OF HISTORICAL CRITICISM,

houses of each tribe. Thus the patriarchal period is divided
into ten Toledoth or genealogies, of which Gren. v. is an ex-
ample, only interrupted here and there by something of legal
or ritual importance. The story is a mere skeleton or frame-
work, derived, according to the dominant school of criticism,
from J E. In Joshua it is almost purely occupied with as-
signing boundaries, to the tribal "lots ; " in the middle books
of course with ritual prescriptions.

The style is inexpressibly verbose, artificial and repetitious,
and is comparable to nothing but the genealogies and inven-
tories of Chronicles, Ezra and Nehemiah. (Cf. Num. vii., the
same passage of six verses repeated verbatim twelve times over^ with
Ezra ii.) The decimal system is introduced everywhere and
a minute chronology extends up to the very day of creation,
including the birth-day and death-day of every descendant of
Adam down to the Flood, and of all the patriarchs since. The
minutest detail of numbers, statistics and measurements (the
same which drew the unsparing criticism of Colenso) per-
vades all the history, and gives to the whole document the
tone of a mathematical calculation. In the judgment of N61-
deke, the great critic of the Priestly Code, a more artificial,
unnatural and purely mechanical treatment of the story can
scarcely be conceived. It is needless to add that P is abso-
lutely barren of poetic material.

No anachronism is traceable in the document, for the writer
never permits himself for one moment to anticipate the
coursft of revelation as he has mapped it out. The name
Yahweh, for example, is not used until Ex. vi. 2, where it is
related to have been revealed to Moses. Thereafter it is
used uniformly. The frequent sacrificing, altar-building,
and other religious observances which in J E so largely oc-
cupy the time of the patriarchs, in P are wholly wanting
until the instituting of the ritual at Sinai sets the system in
regular motion.

Mechanical and artificial as is the Priestly Code in both
style and conception, the religious ideas which it embodies
are the loftiest of the Pentateuch. The justly admired mon-

THE SCIENCE OF HISTORICAL CRITICISM. 57

otheistic representations of Gren. i. are characteristic of P.
The naif, poetic and striking but crude anthropomorphisms
of J, which only partially disappear in E, are wholly removed
from P. The life has gone out of the narrative of J E in the
form P gives it, but at least we must recognize here the work
of one who desires to embalm for perpetual preservation the
records of a past replete with divine significance. The treat-
ment of the history is a process of smoothing out all the
wrinkles and reducing of every thing to an absolute and
stereotyped uniformity of perfection, and this naturally ex-
cites the antipathy of the historical critic ; but the very
changes which obliterate for example from the story of the
patriarchs all traces of dissension and wrong conduct, leaving
nothing but an ideal and tmiform existence of unbroken
serenity, or which in Joshua transform the checkered history
of the Conquest into a simple division of Canaan among
the tribes by lot, after we have been told in two words how
Joshua converted the whole territory into a tabula rasa^ are
due to nothing else than the very vividness with which a
mind extravagantly devoted to minute and mechanical sys-
tematizing, and utterly unprotected from its own vagaries by
the first scintillation of historical imagination or critical
sense, has grasped the fundamental idea of a divine purpose
and a divine revelation in the history. Crude and artificial
as it is, from the point of view of the historian, this extraor-
dinary document had a providential task to fulfill in the year
iVl4 B. C. and whether then new or old it was providentially
adapted to fulfill it. We can take but a single illustration
from each department of the evidence adduced by historical
criticism for assigning the work to about this date.*

13. Deuteronomy is regarded by the traditionary school as

*See chapter III., p 67, for Dlllinann*8 dissenting view. His opposition to the
opinion of the dominant school is however more apparent than real, since he also
although claiming an existence of P before the Exile— some portions excepted—
would consider it to have been quite unknown, its existence being merely latent.
He also considers P entirely dependent upon B and some of the sources of J for his
historical material. As the Dillmann theory is certainly losing ground it will not
be necessary to pay it farther attention in what follows.

58 THE SCIENCE OF HISTORICAL CRITICISM.

later than the priestly legislation. It professes to set forth
the law of Moses given at Horeb. It rehearses the history of
all the period from Sinai to the Jordan, in which the great mass
of the priestly document falls. It is singular, in this view, that
the minutest search of critic after critic in both the narrative
and the legislative parts of Deuteronomy has failed, as even
Dillmann, who maintains the origin of P before Deuteronomy,
confesses, to reveal one trace of acquaintance with any part
of this great mass of mingled law and narrative. But not even
is this all. The analysis of Num. xvi., for example, reveals a JE
element narrating the revolt of Dathan and Abiram, Reuben-
ites, against Moses, and their punishment by being swallowed
up alive. Intimately inwoven and blended with this is the
narrative of P of an attempt of Korah with 250 Levites to
usurp the functions of the priesthood. Fire came out from
Yahweh and devoured them. Dt. xi. 6 quotes this chapter,
but only the JE element, Korah and all pertaining to him are
simply ignored. As external evidence that P was unknown
to the Deuteronomist facts like these must be admitted to
have weight.

The internal evidence for the late origin of P is mainly
derived from evidences of development in the legislation
beyond the point of Deuteronomy and Ezekiel. We select
as a single example the regulations discriminating between
priest and Levite. In the chapter just quoted. Num. xvi., P
exhibits his conception of the inferiority of the Levites. It
is in P a matter of birth, the priests being exclusively de-
scendants of Aaron of the house of Zadok. The distinction
is thus for him primeval. But in considering Deuteronomy
we found an equality between priests and Levites only just
beginning to separate into a distinction of rank between the
Zadokites and the ordinary Levite. How came this little
rift to widen to such a chasm ? The transition point is found
in Ezekiel's legislation. Here in Ez. xliv. 7-16 "the Levites
that went far from me, when Israel went astray" are as-
signed a menial position in the sanctuary (displacing the for-

THE SCIENCE OF HISTORICAL CRITICISM. 59

eign hterodauloiy apparently Philistines,* who had performed
such services),

*' Because they ministered nnto them hefore their idols, and became a
stumbling-block of inijquity unto the house of Israel : therefore have I
lifted up my hand against them saith the Liord Yahweh, and they shall
bear their iniquity. And they shall not come near unto me, to execute
the office of priest unto me nor to come near unto any of my holy thm^s.
. . . . Yet will I make them keepers of the charge of the house for
all the service thereof and for all that shall be done therein. But the
priests the Levttes, the sons of Zetdok, that kept the charge of my
sanctuary when the children of Israel went cLstray from me^ they
shall come near unto me to mmister tmto me ; and they shall stand
before me to offer unto me the fat and the blood, saith the Lord Yahweh,
they shall enter into my sanctuary, and they shall come near to my table
to minister unto me, and they shall keep my charge."

That which in the Priestly Law is regarded as primeval, is
here instituted as a punishment for ministering in illegitimate
worship. The passage looks both forward and backward ;
backward to a time when, as in Deuteronomy,- "the priests,
the Levites" were "all the tribe of Levi;" forward to the
time when, as in the Priestly Code, the Zadokites shall be the
only legitimate priests and the other Levites mere servants.
In this development Deuteronomy stands earliest, Ezekiel
midway, P latest.

A striking detail of the phenomenon is the fact of the re-
tention in Num. xvii. i, 23 (P) of the very phrase "they
shall bear their iniquity " twice employed by Ezekiel. In the
Priestly Code however all odium is removed from it. The
sense attached is simply "act as mediators for the people."

14. Referring the reader to the technical works already
cited for evidence as to the origin of P, and to the document
itself for further characterization, we turn to the other ele-
ment of the Hexateuch, the Prophetic Narrative J E. Al-
though recognized by critics as duplicate, the two strands of
J E are so closely similar in style, content, purpose and gen-
eral characteristics, and withal are so closely intertwined,

• 80 eoDtideT«d from the fact that they were " nncircnmcised," Ex. zliv. 7-^
** leaped over the threshold," Zeph. i. 9— cf. z Sam. v. 4 f., and were perhaps no
other than the king's body-gisard of Cretans and Philistines, a Sam. viii. 18 ; xv.
18; xz. 7, aa; z KlngsL 38, 44.

60 THE SCIENCE OF HISTORICAL CRITICISM.

that it is better to treat J E first as a unit. Such indeed rela-
tively to D and P it really is. Afterward I shall refer more
briefly to some of the characteristics which distinguish E
from J.

The external evidence for J E in Deuteronomy is as com-
plete as it was absolutely wanting for P. The narrative
parts of Deuteronomy reproduce J E throughout the period
covered in Exodus and Numbers, precisely as extricated by
the analysis, and in frequent cases verbatim. The legal enact-
ments again reproduce the whole of the Book of the Cove-
nant, Ex. xx-xxiv. 8 (E), with scarcely an exception. For
the separate parts of JE references can be found of a still
higher antiquity. Thus E in Ex. iv,-xv. can be traced in Is.
X. 24, 26, and later ; and Hosea, at a still earlier period, re-
peatedly refers to the narratives of J. In view of this it is
not necessary to refer again to the pre-deuteronomic attitude
assumed in JE toward the local sanctuaries, trees, altars,
wells and maffeboth^ which are universally put in a favora-
ble light and connected with theophanies to, or experiences
of, the patriarchs. The style, language and religious stand-
point is in general that of Isaiah and his period, though
betraying of course in the older portions a much more arch-
aic type. If, however, the judgment of historical critics is
worth an5rthing, the religious standpoint of both elements of
JE is such as cannot possibly be supposed to antedate the
great religious revival of Elijah. The whole work is in fact
permeated through and through with the " prophetic " spirit
of Elijah and his successors, of "jealousy for Yahweh"
(I. Kings xix. 10, 14). It is to paint in most vivid colors the
action of Yahweh for his people from the beginning, his
favor for their obedience, and wrath for their frowardness,
that this incomparable collection of the folk-lore of Israel
was made. With a distinctly religious purpose it was shaped
into a national epos of Yahweh's dealing with his people from
the time when he called Abram and promised him the land,
till that promise was fulfilled to the children of Abram.
There is no period which it so appropriately fits as that

THE SCIENCE OF HISTORICAL CRITICISM. 61

golden age of prophetic activity, where literature and the
religious consciousness seem to have sprung at once and to-
gether almost to their perfect bloom. Whenever it may have
found its origin, it found its significance in the age of the
great prophets Amos, Hosea, Micah, Isaiah ; the age which
begins with the brilliant and prosperous reigns of Jero-
boam II. and Uzziah, and ends with the tragic fate of Josiah.
Here, as part of the great prophetic movement, if guided by
historical criticism, we must place the origin of the Bible ;
for this, and nothing less, was the function of the Prophetic
Narrative, especially after its combination with Deuteron-
omy, to be the Bible of pre-exilic Israel.

With this date agrees every indication of the text, the refer-
ences to the monarchy, to the extinction of the Canaanites,
to the temple, to the Book of Jashar (Josh. x. i2f— E), and
others already noted. From the standpoint of literary and
historical criticism JE is of the very bone and flesh of the
Assyrian period, 850-722 B. C. If it was already in existence
before the conquest of Canaan it was a miraculous removal
during deep sleep.

Of the character and purpose of JE we can speak but
briefly in addition to what has been already spoken and im-
plied. Contrast in style could not be stronger than between
JE and P. Graphic narrative, brilliant coloring, dramatic
power, idyllic simplicity and freshness take the place of " end-
less genealogies" and ponderous artificiality. Poetry and
imaginative genius illuminate every page. We visit each
local shrine and sanctuary and learn the story of its origin.
We live the life of the patriarchs, and find it that of the
peasant of pre-exilic Israel. Love-stories, tales of feats of
cunning over-reaching cunning, of gigantic strength, of
heaven-sent wisdom and kind-heartedness, puns and jokes
even (Gen. xl. 13 and 19), awaken the interest, sjmapathy or
mirth of the reader. Rarely (least rarely in J) do we meet
with coarse innuendoes (Gen. xix. 3off ) and popular super-
stitions (Gen. XXX. 14-16). The fountains of minstrelsy and
ballad-lore yet flow copiously through its pages. But through

62 THE SCIENCE OF HISTORICAL CRITICISM.

it all runs the thread of a unifying purpose, a religious motif
which betrays the inspiration of the men who made Israel " a
light to lighten the Gentiles." This underlpng piotify more
clear in E than in J, in JE than in either, is a purpose to
show forth " God in history." The " history " is such only as
the age could provide, but the God apprehended there is the
Everlasting God of Truth and Righteousness.

15. In the ensuing analysis, J is presented as antedating E
by some fifty years, and as derived from Judah. There are
difficulties in the way of assuming both together. Both style
and material of J seem more archaic than E. J is more sec-
ular, E more careful to preserve the religious tone.* These
phenomena naturally lead to the conclusion that J is older,
especially if, as seems probable, one is dependent upon the
other more or less indirectly. Also the external evidence, it
will be remembered, can be traced further back for J than
for E. On the other hand, an origin in less prosperous Judah
might account for a less developed literary product, and it is
hard to accept the very considerable evidence for the
southern origin of J and at the same time account otherwise
than by dependence upon E for the fact of his including the
same list of sanctuaries (all Ephraimite but one), as E, whose
Ephraimite proclivities are so marked as to be universally
conceded among critics. Hence Kuenen, convinced of the
earlier origin of J, considers the document Ephraimite and E
as merely emphasizing its national tendenz. The solution is
perhaps to be found in the fact that both J and E may draw
from an elohistic, Ephraimite (poetic ?) source, E being the
later, and the common material of the two be thus only
indirectly related. To this source J may well have added
his southern material and modified its Ephraimite character,
though he did not remove it. The contrasts between J and
E in style, phraseology and religious conceptions are striking

*Cf. Jacob's overreaching of Laban in J zzz. 41-43 with Qod*s providential favor-
ing of Jacob in E xxxi. 7-9 ; similarly xxx. x4-x6 (J) ^ith xjf . (B) ; xii. 13 (J), with xx.
la (B) ; xvi. 6f. (j)« with xxL zi-13 (B) ; and see xlv. 5-8, 1. z^f., and other B passages.

THE SCIENCE OF HISTORICAL CRITICISM. 68

aad interesting ; as, for example, the revelation by dream or
by a voice " from heaven " in E (cf. Num. xii. 6-8), in con-
trast to the personal interviews with Yahweh related by J.
Certain modes of expression, as e. g. E's formula of address,
Gen. xxii. i, 7, 11, etc., and contrasted historical conceptions,
are interesting, but belong rather to the details of analysis
than to our present general characterization.

16. We bring to a close our theory and method, and our
presentation of the outline of the argument of historical
criticism of the Pentateuch, by calling the attention of the
reader to the revolution which must follow from it, if adopted,
in current modes of conceiving the history of Israel. Instead
of starting at the summit and rehearsing nothing but a long
series of lapses and reinstatements, the history thus conceived
discloses a connected development, a wavering but neverthe-
less constant line of advance in the development of the
religious consciousness of Israel ; first the prophet, the creative
genius, emphasizing the moral law ; then the priest and scribe,
the conservative power, developing ritual form. From the
simple idyllic transcripts of the folk-lore and national tradi-
tion which served as the earliest channel by which the devo-
tion of the prophets to Yahweh the God of Israel, the God of
Righteousness, was transfused into the veins of the common
people, down to the epoch-making Deuteronomic Code, and to
the Priestly Lfegislation, protecting, even while it restricted
and seemed almost to stifle beneath its panoply, the germs of
religious life in the beginnings of Judaism, we have a pro-
gressive revelation of God, a continuous development of the
Hebrew religious consciousness. In this development the
creative element is the inspired genius of prophetism, appre-
hending God in history, and in the conscience ; the corrective
element is the providential course of events, persistently
pruning and training the conception ; and the conservative
element, the ritual law. Hebrew history and Hebrew litera-
ture, placed side by side and studied by the inductive methods
of criticism, lead up to this as a scientific statement of the

64 THE SCIENCE OF HISTORICAL CRITICISM.

doctrine of Divine Revelation, and to the Bible as the ripest
and most perfect fruit of this spiritual evolution.

Many doubtless will continue to cling to the tradition of
the Mosaic authorship of the Pentateuch, as men long clung
to the Davidic authorship of the Psalms. But those who
have witnessed the quiet superseding of this now obsolete
idea by that of historical criticism, presenting the Psalm-
book as a conglomerate which unites in one collection fruits
of the religious thought and feeling of Israel during
many centuries, have no excuse for regarding the exactly
analogous treatment of the heterogeneous elements of the
Hexateuch as necessarily subversive of religious faith.
Rather let us, with the genuine faith in divine revelation of
the late Dean Stanley, see in the results of criticism a dis-
covery of "Bibles within the Bible," — ^a discovery which
testifies to the continuous operation and guidance of the
Spirit of Truth in the history of spiritual life in Israel,
exactly as the geologist's strata, layer upon layer, bear
witness with their embedded fossil survivals of a pre-historic
age to the continuous work of the Creator in the sphere
of physical life. For here also are " tables of stone written
with the finger of God ;*' here also are " prophets which have
been since the world began."

CHAPTER HI.

PKMTATIBUCHAIi ANALYSI8.*t

A few words toaching the field of controversy are needed in order to
a oonect idea of the theories and the stand-point of the authorities
cited.

The prevailing theory is the Grafian. Grafts followers, pre-eminent
among whom are Kaenen and WeUhansen, consider the ^^ prophetic,"
so-called ( JE), to be the older of the two main sources of the Hexateuch.
JE itself is composite, a dose amalgamation of two kindred narratives
of Hebrew history. J (circ. 800) and E (circ. 750) circulated for a time
independently, and were more or less modified. After the destruction
of Ephiaim and the discovery of Deuteronomy (621) whose origin also
must be placed at about this period (650-621), J and E were united into
a closely welded whole, and soon after, Deuteronomy, which had, mean-
time, received an introduction and an appendix, was incorporated.^

These two processes necessitated further interpolation and modifica-

tion, and for a considerable period —JT — -^^— = JED circulated as a

well-rounded ^' prophetic " compilation. But with the interruption of
the cultus by the exile began the process of codification of the Levitical,

* The subjoined ardoles were printed In Bsbraieo, IV. i and V. 1 (July and Ooto-
ber, 1888), and were Intended as a basis for the discussion of the Pentateuchal
Question In the oolumns of that journal; but also, as appears from the note follow-
ing, as a preUminarj to the present volume then in preparation. Lacic of space
has unfortunately compelled the omission of the foot-notes which contained the
divergent analyses of the authorities dted on page 88, and of course also of the
analyses of later orltlos by which the articles had been brought down to date by
the author. The omission is the less serious from the fact that the articles them-
selves are accessible, and moreover from the fact that it was their most striking
result to prove an almost exact coincidence in the analyses of independent critics,
instead of the ** conflicting results" which have been erroneously ascribed to them.
With the exception noted the articles are reproduced substantially in their original
form.

t A TABUX^B PRBSBRTATIOH AOGOBDINO to RXPRB8BVTATIVB8 OF THS PRIIT-
CIPAI. SCBOOIM OF HlOHBB CRZTIOISM, INCLUDING FBAOMBNTS AND PORTIONS
A88IONBD TO BOITORS, INTBBPOLATOBS, GOMPIX.VB8 AND OL08BATOB8.

The writer has In preparation a volume embodying the subjoined analysis and
presenting J, B, and P oonjeoturally restored.
^ Wrilhansen iiolds that the amalgamation of J and B preceded the origin of T).
5 ((K5)

f

(W PENTATEUCHAL ANALYSIS.

Titoal law. Heretofoie it had been consuetudinaiy, tradition and the
living piaxis having sufficed for its transmission. Ezekiel (40-48)*
inaugorated the new system of a written Tbro^, which progressed
daring the exile with the formation of the code known as the HeiUg'
keUBgesetz^ Pi (Lev. 17-26), an antique body of laws midway in tone
between Deuteronomy and the priestly legislation. It culminated in
the priestly code, P^. This great work drew from JE a sketch of the
history, made from its own stand-point It was subsequently enlarged
by the incorporation of F^ and by expansions and additions desig-
nated F3. Ezra introduced it as the constitution of the post-exilic
hierarchical state. A final redactor, B, combined F with JED at some
time between Ezra's promulgation thereof (444 B. C.) and the appear-
ance of the LXX. version (circ 280 B. €.)• We might express the

pioceasby the formula: Hexateuch = (J+^2^(PL-L^+^).t

Against the Grafians a minority of critics under the able leadership
of Dillmann still maintain the older theory, in a modified form. This
school nearly coincides with the Grafian in the date and origin assigned
to the prophetic narrative JE, and to Deuteronomy; but insists upon
an earlier origin for P. Dillmann describes the development of the
priestly element (F) somewhat as follows :

Them gst^cient por tions of F are mo re properly to be considered a
^uster^f^agmeBliTmost densely a^re^ted together in Levjl7-26^
]^L^^^^d.a.lsg_flilou£hout2t^

from E x. 81 to Num. JL5^ In a cerUdJETs^seWey may be considered
as havi^To^jnon ^'source," since attempts at codification were
made probably as early as the period of Jehoshaphat, the material
itself being consuetudinary law transmitted in certain cases from a
period as remote as the first centuries after the conquest. But this
source P^ (Dill. S) shows no such unity of design as to enable us to
treat it as a specific document. On the contrary certain portions were
incorporated by PS and worked over by him, certain others were taken
up by B after complete recasting at his hand, still others adopted in an
unassimilated form.t

* Throuirliout the artiole, ohapten are dlBtlnffatolied from Terses bjr means of
bold-f aoed type.

t The denominators In the formulae are thus placed to indloate the fact that their
relation to the factors beneath which they sUnd is that of compilers and editors.

t The Hypothesis broached in Dill. ii. of a version of S (PO worked over and
Incorporated by (PU) Is withdrawn in DIU. in., p. 683; hence the only remaining
yersions of Pi recognised by him are Ptpt and Pir. From these are to be distin-
guished perhaps unadulterated fragments Pi (in., pp. 633-670).

PENTATEUOHAL ANALYSIS. 67

Bnt fhe diflerenoeB still xemaining between theee various fragments
of P^, after allowanoe has been n&ade for the doable redaction of F^
and B In the one case and of B alone in the other, is too great to admit
of their having existed together in a shigle code. Two codes of Pi at
l^ast were current, beside individual Um>Ui, and the prooeas of redac-
tion of Pi extended demonstrably into the Exile. A considerable
group of fragments from one of these (including its hortatory conclu-
sion, Lev. 20:8-46), still exhibiting its characteristic point of view of
*' holiness,'' is preserved to us in Leviticus 17-20, worked over, how-
ever, by P2.

PS, for whom the date 800 B. C. is approximately determined by Dill-
mann, is held to be dependent for his historical material largely upon
£ (900-860 B. C), also upon the wurcea of J, which are frequently very
ancient. Here and there he has ancient historical material of his own,
but his richest sources are of course the priestly torotk. In the first
half of the eighth century appeared J, dependent largely upon E, but
also using P^, though writing from a totally difCerent stand-point As
a popular writer he has access to popular sources. B's work consisted
simply in the simuUaneoua combination of E, P^, J, and parts of P^.
Very rarely does he use the pen; but in the transposition, clipping,
and piecing of his material he shows the utmost freedom. Deuteron-
omy, the latest document of the Hexateuch, was added by a later
redactor, B^, who used the pen more freely. Thus Dillmann, followed
in general by Ed. Biehm C^ Handw5rterbuch der bibl. Alterthum,"
HaUe).

The most recent period of Hexateuch criticism shows the develop-
ment of a third school of more conservative diaracter. W. Bobertson
Smith ('* Old Test in the Jewish Church," Appleton Sd Ck>., 1881 ; and
** Prophets of Israel," 1882) made an attempt to show the compatibility
of the Grafian theory with evangelical theology; but for a time the
only safe course for orthodox scholars who recognized the scientific
character of critical methods, was supposed to be to follow Dillmann.
Two professors of the Leipzig faculty, however, F. E. Konig f ^ Often-
barungs begrifl des Alt. Test.," 2 vols.; Leipzig, 18^), and the veteran
commentator of world-wide f^une, Franz Delitzsch ('^Ztschr. f. k. W.
und k. Leben," 1880; and ''Genesis," Leipzig, 1887) have boldly
adopted the Grafian theory in its main outlines as not only in their
opinion preferable in itself, but as affording a better basis for the
defence of orthodoxy than Dillmann's. W. Graf von Baudissin also
C' Heutige Stand der a. t. Wissenschaft," Giessen, 1886) seeks a middle

68 PENTATEUCHAL ANALYSIS.

ground between DillmaDn and Wellhausen. But in the special depart-
ment of Hexateuch analysis a still more recent writer has the best
claim to be considered the representatiye of that modem sdiool which
seeks both to avail itself of all the resources of criticism from an evan-
gelical stand-point and to take an independent position while doing
full justice to Dillmann on the one band and to Kuenen and Wellhaa-
sen on the other. This most recent authority is B. Kittel (" Gtoschichte
der HebrSer," Gotha, 1888).
The following is a list of authorities from which our data are derived :

DiUmann, August.

Kurzgefasstes Exegetisches Hand-buch zum Alten Testament

TOL.

I. Die Genesis. 5. Auflage. Leipzig: 1886.
II. Die Biicher £xodus und Leviticus. 2. Auflage. Leipzig: 1880.
III. Die Biicher Numeri Deuteronomium und Josna. 2. Auflage.
Leipzig: 1886.
I>eUt29ch, Franss.

I. Neuer Ck>mmentar iiber die Grenesis. Leipzig : 1887.
II. Zeitschrift fiir kirchliche Wissenschaft und kirchliches Leben.
1. Hefte I-XII. 1880.
KitUl, B.

G^eschichte der Hebr&er.
I. 1. Halbband: QuellenkundeundGtoschiehtebiszumTodeJoeuas.

1888.
II. Theologische Studien aus Wiirttemberg vii. 1886.
Kuenm^ A.

I. Historioo-critical Inquiry into the Origin and Composition of the
Hexateuch. (Trans, by Wieksteed of Historisch-critisch Onder-
zoek. 2. Uitgave. Leiden: 1885.) London: 1886.
II. Theologisch Tijdschrift xi., xii., xiii., xv., xvni. 1877-1884.
WtUhauam^ Julius.

I., II., III. Die Composition des Hexateuches. Three articles in

Jahrbiicher fiir Deutsche Theologie, XXI., xxn. 1876,1877. The

same reprinted in Skizzen und Vorarbeiten. Part II. Berlin :

1886, and translated by Colenso in Wellhausen on the Composition.

Budde.K.

I. DieBiblischeI}rgeschichte(G^en.i.-xn.6)unter8acht. Giessen:

1888.
II. Gen. XLVin. 7 und die benachbarten Abschnitte: Zeitschrift
fiir die alttestamentliche Wissenschaft, ui. 1888.

PENTATEUCHAL ANALYSIS. 69

in. Blchter und Josua. Zeitschrift fiir die alttestamentUche Wis-
senschaft, vin. 1888.
JulUiher, A.

I. Die Quellen yon Exod. i.-vii. 7. Dissertation. Halle : 1880.
n. Die QneUen yon Exod. vn. 8-xxiy. 11. Jahrbnch fiir Frotest-
antische Theologie, yin. 1882.

The aboye cited works famish the data for the summary of Heza-
teuch analysis, and are selected for completeness and for their repre-
sentatiye character. The diyergenoe between the analysis of Dillmann
and WeUhansen measures, probably, the extent of difference on this
score among the recognized critical authorities of to-day.

These authorities are referred to under the following abbreyiations :
Dill. I., II., in. ; Del. i. and n. 1, 2, 8, etc. ; Kitt. i., n. ; Kuen. i. and
XI., XII., etc. ; Well, i., n., m. ; Bud. i., n., m. ; Jiil. i., n., m. For
a bibliography of critical works, the reader is referred to Dill, i., n.,
m. and Kuen. i.*

A. TBB FRIBSTL7 LAW BOOK P>.

L Qenasis.

InthefbUowloff pagestheanalyaliof Dfflmaiin Is gflyen as the basis, and that of
the other orltlos In the f oot-noteB,t an arrangement adopted tor oonvenlenoe and
not Intended to Indicate a preference. Portions Included in [ ] are attributed by
other critics to a different source. The * indicates a oomiptlon of the text P*,
in our nomenclature, stands for aU additions not of a merely editorial nature,
appended by seoond, third or fourth hand to the great law-book whose f rameworic
Is the priestly history. Similarly Jt, Bt, Ds, include all elements not of an editorial
oharaoter which hare been appended to the original ** prophetic** documents.
Notes intended according to the critics for harmonlKlng JB and B, or for the union
of JB to D, and glosses and Interpolations in general of a minor character, supposed
to have preceded the union of JBD to P, are included under BA, B occupies toward
JEDP the same relation that "BA does toward JBD. Dillmann's theory, of course,
makes the aotiFity of B precede that of B^ whose work consisted in uniting D to
JBP.

1. The TOLBDOTH of ih€ Heanens and the Earth : an account of crea-
tion and of the institution of the Sabbath.

* Since the above was written there have appeared in this class of works Dfe
Gtnetia: B. ICautzsoh and A. Sodn. Freiburg, I. B. 1888 (2d ed. 1881), and CompoH'
tlon det Hnateuehs : J. Wellhausen. BerUn, 1800, a reprint of WeU. u. with appen-
dices bringing the discussion down to date.

t See note on page 66.

70 PENTATEUCHAL ANALYSIS.

l:2-8:4a (2:4a, the original title, was removed from before 1:2 by B,
who sapplied instead v. 1 ).

2. IhA Book of the Tolbdoth of Adam: a genealogy of ten genera-
tions, the tenth link branching into three, showing the descent of Noah
from Adam in the line of the eldest son.

6:1-82 (exc. y. 29 [= J]).

8. The TouBDOTH of Noah: an account of the flood, lasting for two
periods of fiye months and one of two months (866 days), and of the
institution of Gtod's covenant with Noah ; the Noachic legislation.

6:9-22; 7:6,ll,18-iea,18-21,28b,24; 8:l,2a,8b-5,18a,14-19; 9:l-17,28f
(7:7-9 = B).

4. The ToLSDOTH of the sons of Noah: an ethnological table deriving
the peoples of the world by descent from the three sons of Noah, be-
ginning with the youngest.

10:l-7,20,22f,81f.

5. The ToLBDOTH of Shem: a second genealogy in ten generations
branching into Abram, Nahor and Haran.

11:10-26.

6. The ToLSDOTH of Tsrah : (a) a history of the migration of Terah,
and of the journey and settlement in Canaan of Abram and Lot his
descendants.

11:27,81»,32 (DHB^a DHD inv. 31=:B); 12:4b,5; lS:6,llb (from

1Tlfin)12a(tol33Pr).

(&) Further items in the history of the Terachites: Lot delivered
from the overthrow of Sodom ; Abram begets Ishmael ; theophany
to Abram and institution of the law of ciroumcision; promise of
Isaac; Isaac's birth; Sarah dies; Abraham buys the field of Ephron
and buries Sarah in the cave of Machpelah ; death and burial of Abra-
ham.

19:29; 16:l,8,15f ; ch. 17 (in v. 1 read D^'f7M * changed by B to
mrr); 21:lb*,2b-5 (in v. lb read D^H'^JO; ch. 2S; 26:7-lla.

7. The TouEDOTH of Ishmael: a table of the twelve tribes of the
Ishmaelites and notice of the age and death of Ishmael.

25:12-17.

8. The ToLBDOTH of Isaac: his marriage and the birth of his sons ;
Esau's marriage displeasing to his parents ; Jacob blessed and sent to
Faddan-«ram for a wife ; his family there; he returns [and is involved
in war with the Shechemites] ; Qod meets him at Bethel and there
renews the covenant with him ; arrived at Hebron his father dies and
is buried by Esau and Jacob ; Esau removes to Mt Seir.

PENTATEUCHAL ANALYSIS. 71

25:19^.... 26b; 26:841; 27:46; 28:1-9; (29:24;29; 80:4a,9b?); 81:
18 ;• 88:18;* 84:la^,4,6,8-10,15-17,20-24... .(vs. 18f ,18^,27-29 and
J(1DD in V. 6 = R) ; 86:6a,9-16 (exc liy in v. 9 [= R]), 16 in part, 10
in part ; 22b (from Vm)-29 ; 86:2a,6b,6-8 ; 87:1 ; (86:l,2b-6a = R with
a basis of J(?) and PS).

9. T^ToLBDOTHo/^SIiBaii; an ethnologioo-genealQgical table deriv-
ing the twelve tribes of the Edomites from Esan ; the sons of Esau ;
[the seven alupfdm of the Horites ; the royal succession of Edom]; the
dlvpkim of the Edomites.

88:9a*, 10*, 11, 13*, 16-18»,19a,29f,31-86a, 86-48; (vs. 9b,12 and 14,
pTOJf ^ ^- 1^> ^^ DIM t(\n in VB. 19 and 85b = R. The names of
Esau's wives also in vs. 10,18f ,16-18 were altered by R to bring them
into correspondence with his source in vs. 1-5).

10. The ToLEDOTH of Jacob: Joseph's greatness in Egypt; the
sons of Jacob migrate thither [a table of Jacob's descendants] ; Pha-
raoh gives them audience and offers them the land of Ramses ; Jacob
brings his life to a close in Egypt; adopts the sons of Joseph ; gives
final directions to his sons ; dies, and is buried in the cave of Mach-
pelah.

87:2a (to |J(y3 or to Mj^); 41:46,(47(?),86(?),50(?)) ; 48:6f,8-27,
(vs. 8,12b,15^,26f worked over by R) ; 47:5b, supplying before it from

Lxx. '0 'D rijHQ yotri v»i anjr nov "7^ rronxo wan
qDi^^prjTifliDKn. '

Then 5b,6a,7-ll,27 in part, 28 ; 48:8-6 ; 49:la,28b-82 (exc. either 80b
or V. 82 = R) ; 48:7 (exc. Off? HO fOn = R) ; 4»:88 m part (ntDOn
....r]Dtn = J); S0:12f.

n. Ezodiu-Deataronomy.

1. ^'The sons of Israel which came into Egypt;" the cry of their
bondage comes up before God.

1:1-5,7 (exc. V. afc), 18f (exc. lOPlD- -1*112^3 [= J or E] and

nay 'ja rw [= bd; 2:23 (from mjiri on) -25.

2. Theophany to Moses ; revelation of the name Yahweh as a pledge
of deliverance ; Moses commissioned to deliver Israel ; [a genealogy of
Reuben, Simeon and Levi showing the descent of Moses and Aaron;
Aaron appointed Moses' spokesman.

8:2-5,6*,7,10f,18,14-27 (vs. 8f ,12,28f ,80a = R. Much misplacing la
also due to R) ; 8:80b-7:7.
8. The Jive wonders in Egypt. Aaron's contest with the magicians.

72 PENTATEUCHAL ANALYSIS.

(a) The first wonder : Aaron's rod changed U) a serpent ; the magi-
cians do likewise.

7:8-18.

(6) The second wonder : Aaron's rod tarns all the water of Egypt to
blood; the magicians do likewise.

7:19-22 (exc. 20, from mrT o»i ^^ 21a).

(c) The third wonder : Aaron's rod brings frogs ; the magicians do
likewise.

8:1-3,11 (from J(^ on. Supply n^^fi ^'^ pttTI).

(d) The fourth wonder : Aaron's rod brings lice ; the magicians fail
and acknowledge *' the finger of God."

8:12-16.

(e) The fifth wonder : Moses and Aaron sprinkle ashes before Pha-
raoh ; it becomes a boil on man and beast ; the magicians being stricken
flee. Pharaoh still obdurate.

9:8-12.

(/) [Ck>nclusion of the section. Pharaoh's obduracy provokes the
direct Intervention of Yahweh.]
11:9,10 (9b perhaps = B).

4. Passover : the deliverance from Egypt.

(a) Moses and Aaron receive directions from Yahweh for Israel;
regulations concerning the calendar and the killing and eating of the
passover lamb.

12:1-18,28.

(h) Egypt smitten ; Israel delivered ; the law of Mazzolh. In 12:37
the word DDOJDO ; then vs. 43-49,14-20,50,40,41a (41b = 51), 51.

(c) Tlie fir8t>born shall be Yahweh's.

1S:1,2.

5. Passage of the Red Sea.

1S:20; 14:1-4,8,9 in part (exc. OmiTK- • -IflTI^I [= JE] and
D^tnSI Ml [= B]), 15-18 (exc. ♦«?}{ pj;Ttn no m V. 15, and DIH
1 IDQ HK in V. 16 [= E]), 21ac,22,23 26 ; the first 6 words of 27,28a,
29 Ivtnflai 13D10) in 17,18,28456,28 and *)}) MT DID ^7^ in v.
9 = R).

6. The march to Sinai: [Elim]; Manna given; Bephidim; Sinai;
Moses goes up into the mount.

(15:27?); 16:l-3*,6»,8-14,15b,16-18,22-24,31-34,35»; 17:1a; 19:2a,l ;
24:15-18a(to [JJ^H) (15:27 perhaps E(?). Ch. 16 entirely worked over
by B and removed from its proper position [to this all the critics agree].
The P^ elements are given as above in Dill., in., p. 634, but in ii., p. 165,

PENTATEUCHAL ANALYSIS. 78

somewhat difPerently, e. g. v. 6f is attributed to F^ and v. 8 to B. Vs.
8 in part, 4f,15a, 19f in part, 21,25-^,85a = J, the rest = B).

7. The law and the testimony : the pattern shown in the mount ; the
institution and regulation of the Levltical ritual.

From Ex. 25 to Num. 10 the entire mass is admitted by all the crit-
ics to belong to P in its various stratifications V\ F^, F^. Only Ex.
82-S4:28, and a trace of E in 81:18 belongs to the '' prophetic " element,
aid in these three chapters Dillmann alone finds a single trace of P^
(in 82:15a). The extrication of P^ P^, PS in Ex. 25-Num. 10 and the
legal chapters of Numbers, with the analysis of the great code of the
*'' prophetic '^ Hexateuch, Deuteronomy, aro reserved for another arti-
cle. The historical thread of P^ is traced by all the critics in Ex. 25fl.,
(the construction of the tabernacle), Lev. 9, 10 in part ; (the inaugura-
tion of the ritual, and death of Nadab and Abihu), Num. 10:11-28 ;
(the departure from Sinai). We proceed from the point whero P^ is
again combined with J£, viz., in the story of

8. The sending of the spies, murmuring of the people at their roport
and the punishment.

Num. 18:l-17a,21,26,26a,82 (to {OH) ; ^^'-^ ^ Pcurt, 2 in part, 5-7,10,
26,27-29,34-38.

0. The revolt of Korah and the Levites ; punishment of the people's
murmuring ; the plague arrested by Aaron's atonement.

16:la,2f in part, 4 in part, 5-7 for the most part, 18-24a,35 ; 17:6-15,
16-28 (16:3 in part, 8-ll,16f,24b,27a,82b = B; 17:1-5 = PS).

10. Water from the rock at Meribah ; the sin of Moses and Aaron ;
Aaron's death ; fragments of the itinerary.

20:1a (to [BfKin). 2,3b,6f,8a*,10a,12*,13*,22-29; 21:10f ; 22:1 (many
traces of B).

11. Israel misled by the Midianites after the counsel of Baalam;
Phinehas' prompt action stays the plague.

25:6-9,14-16,19 (10-18 = P8. 17f = B. Ch. 81 is connected with this
account, but in its present form = P3).

12. The census of the nation, preparatory to the occupation of Ca-
naan; regulation of inheritances whero the heirs are females; the
daughters of Zelophehad.

Ch. 26 (exc. vs. 8-11 and 58-61 [= P«]) ; 27:1-11.

18. Moses receives directions to prepare for his death ; Joshua com-
missioned ; Beuben and Gad receive an inheritance east of Jordan.

Deut. 82:48-52 (exc. glosses in vs. 49 and 52). The passage is a repe-
tition of Num. 27:12-14 [PS or B], this latter according to DiU. being

74 PENTATEUCHAL ANALYSIS.

the copy; Num. 87:15-28; 88:1a (to IJ)* 2b,4a,20-22»,2a-80,18f,40(?)
(theiewith probably Joeh. 18:15-19,28-27*^,29b,d2. See Josh, in loe.).

14. [An ittnerorium of the wildemeBB stations].
88:1-49 (exc. 8f»,14f»,16f»,40,49 [= R]).

15. Moses' death.

Deut. 1:8; 84:1a (to 13J), 5»,7a,8f .

nL Joshua.

1. Grossing the Jordan; passover at Giigal [Achan's trespass]; the
league with Gibeon.

8:4(?); 4:18»,15-17,19; 5:10-12; 7:l,18b^ba; 9:16b,17-21,27 in part.

2. The inheritance of Beuben and Gad.
18:16-19,28-27*^^b,82 (vs. 20-22,29a,80f ,88 = BA).

8. The distribatlon of the inheritances by lot ; Judah's inheritance ;
a description of the territory of the tribe, giving boundaries, and enu-
merating the cities and villages.

18:1 ; 14:1-5 ; 16:1-12,20-44,48-62 (vs. 45-47 = R, v. 88 = JE inserted
byRd).

4. The inheritance of Manasseh-Ephndm, of Benjamin, and of the
other seven tribes ; similar tables of boundaries and cities, ending wiUi
a colophon.

17:la,3f,7*,9»,10*; 16:4»,6-9; 18:11a, 12-28 ; 19:la5-7,8b,10-16,17*,
18-28*,24»,25-81*,82»,88-89»,40»,41-46*,48,61 (17:lb,2,8,ll-13 ; 16:1-3,
10 ; 18:11b ; 19:laa,8a,9,27 in part, 47,49f = JE. 17:6f = R).

5. The cities of refuge and the cities of the priests and Levites
appointed.

80:l(?),2f,6»,7-9 ; 21:1-40 (41-48 = D2) ; the portions of ch. 20 omitted
are wanting in LXX. Well, and Kuen. consider LXX. more correct
here and regard vs. 4f, etc., as late interpolations in a style imitating
D. Dill, prefers the Massoretic text and assigns the additions to BA.
The LXX. found them superfluous and so omitted them.

6. The altar built by the transjordanic tribes. Its intention is mis-
understood by the rest of Israel and they march against Reuben, Gad
and Manasseh ; explanation of the Gileadites and peaceful separation
of the tribes.

82:9f,13-15,19-21,80f,82a. . . .(vs. 1-6 = D ; vs. 7f = BA including a
trace of E in v. 8 ; vs. ll»,12,24-27,82*,88f = E ; vs. 16-20 and 22-29 in
their present form = R ; the whole chapter thoroughly worked over by
R and afterward a second time by R^).

PENTATEUCHAL ANALYSIS. 75

B. THB BPBRAIMITB MABRATIVB S.

The flnt demonttrable appeannoe Ib in Gen. SO. Probable traces !n ohs. 1( and
14. Not Impowibly 4:17-«4, and 6:1-4. belong to B (Dm. m.. p. 617).

L GkneiiB.

1. [Abram recaptures Lot from Ghedorlaomer and is blesBed by Mel-
Ghizedek.]

Ch. 14 = B (on a basis of £ (V) exc. vs. 17-20 = B).

2. The promise of Isaac.

16:2* (traces in vs. 1,8,5,6 woiked oyer by J and B).

8. Sarah and Abimelech.

CJh. 80 (exc y. 18, and TV\fMXff^ Dn^JTl in v. 14 = B),

4. Birth of Isaac and expulsion of Hagar and Ishmael.
81:6,8-21.

5. Abraham's coyenant with Abimelech at Beer-shebo.
81:22-82a.

6. The sacrifice of Isaac.
28:l,2*,8-10,ll»,12f,14»,19 (vs. 15-18 = B).

7. [Abraham's marriage with Keturah.]
25:1-4 (y. 5 = J; v.6 = B).

8. Birth of Jacob and Esau.
25:26*,27* (fragments).

9. [Isaac in Geiar.]
26:1*^,6.

10. The blessing of Isaac ; Jacob defrauds Esau of the inheritance.
27:1-45 in part. (Vs. 15,24-27,80a (to ^j;^ r\t<)y 35-88 = J. Vs.

21-23,30b,88f = £. 44b »= 45aa, one J, the other E. Impossible to
carry the analysis further).

11. Flight to Haran ; Bethel ; Jacob's dream and vow.
28:llf ,17-22 (v. 19a(?) J and E ; 19b,21b = B).

12. Jacob in Haran ; marriage with Leah and Bachel.
29:l,15b-80 (exc. vs. 24,29 » pa and v. 26 :- J).

18. Birth of the tribe-fathers.

80:l-8a,6,8,17-24(exc. 20b,22c,24b[= J],22a[= P2] and 21 [= B or J]).

14. Jacob's service with Laban ; he returns from Aram ; pursuit
of Laban and covenant on Mt. Gilead.

80:26,28 (32-84 "hardly" E's); 81:2,4-1 7, 19f,21»,22-24,26,28-45»,47»,
51-^*; 82:1; (81:10,12, ^jp in v. 45, v. 47 in part, 1 rVTl *?JPr PTJiT

and 1 run ^rt ly ^ vs. 5if , num naxorr nwi in v. 52, and
Drr3K*n*7Kinv.«8=R).

76 PENTATEUCHAL ANALYSIS.

15. The story of Mahanalm and Feniel ; encounter with Esan.
82:2f ,4* (in part), 14b-22^,26^2 ; W:4» 6,11a (82:33 = R).

16. Jacobus land purchase at Shechem; fulfills his vow at Bethel;
death of Deborah and Rachel.

S«:19f»; S5:l-4,6b-8,1^19a^ (v. 6a == P*, *?K Jl^^ JOH in v. 6
and Off? n*3 Min in l»b, also vs. 21,22a = R).

17. Joseph's prophetic dreams and the envy of his brethren ; Reuben
seeks to save him from their conspiracy and restore him to his father ;
he persuades the brethren to cast Joseph into a pit; Midianites pass
by, find Joseph, and kidnap him ; Reuben returning is in despair at not
finding the child ; the brethren report his death.

•7:6-18a (exc. 5b.8c, VtW*? liTK lflD*1 in vs. 9,10a [IiXX.] = R;
vs. 12-14»; p-)3pr pOj^ in v. 14 = R or J) 19,20,22,23f»,24,28*,29f,
81f»,34f*,86; also ry\Vr\ j^OB^ in v. 21 (vs. 28c,35b = J ; 31f part
£, part J).

18. Joseph is brought to Egypt and sold to Potiphar, Pharaoh's head
sherifF, who entrusts him with the care of the prison ; the dreams of
Pharaoh's officers interpreted.

•9:4 in part, 6,21 in part ; 40:2,8a,4,6a,6-16a,16-28 (89:1 l£)^1fl . . .

19. Joseph interprets Pharaoh's dream, and is made ruler of Egypt.
Ch. 41 (exc. a few traces of J in vs. 14,18-22(?),34, and one part of

the following doublets: 80b==81; 85b = 85a; 41,43b,44r=40; 49 = 48;
65,66a == 54b.

20. The sons of Jacob go to Egypt to buy food ; Joeeph meets them
roughly and imprisons Simeon on pretence of ttieir being spies ; he
demands that Benjamin be brought down ; Reuben pledges himself for
Benjamin's safety.

Ch. 48 (exc. 2a,4b,6, parts of 7, *73J( in 10,27,28a*, and 88 [= J] ; 28b
belongs after v. 36).

21. Joseph reveals himself ; his brethren return to fetch Jacob.
48:14*,28c; 45:1-27 (exc. Ia4i,4b,6a,10 in part, Idf = J; vs. 19-21*).

22. Jacob migrates to Egypt.

46:1 in part, 8f,6 in part (la,6b== J or R); 47:12, parts of 13-26*
(13-26 = J on a basis of E, removed by R from after 41:66 and worked
over).

28. Jacob blesses Joseph and dies ; death of Joseph.

48:l,2a,9a,10b,llf,16f,20 in part, 21f ; 50:l-3(?),15-26 (exc. v. 18 and
parts of 21.24 [= J]) (in ch. 48 £ is expanded by R through the addi-
tion of 2b,9b,10a,13f,]7-19,20b from J).

PENTATEUCHAL ANALYSIS. 77

n. Bzodtu.

1. Oppresaion in Egypt ; birih and youth of Moses.
1:6,8-12,16-2:14 (exc. traces of J in 1:10,12^; 2:14; also 1:21 and

parts of 2:6f = J).

2. Moses called at Horeb and commissioned to deliver Israel ; revela-
tion of the name Yahweh.

8:l-3*,4b-6,9-16»,18-22*.

3. Moses returns to Egypt with the rod of God ; the demand made of
Pharaoh.

4:17,18,20b^l^b,81aa; 6 :8f , 6-8,10,1 la,12-19,20f in part (4:22f = J,
removed by B from before 10:28 ; 6:1 = B).

4. The five plagues of Egypt : blood, lice, hail, locusts and darkness.
7:15 in part, 16 in part, 17b,20 in part, 18 in part, 21a,24 ; 8:16a,21-

24a; 9:22,28a,24a,81f ,85 ; 10:8-13a,14a,15 in part, 20,21-27; (in 7:15

5. The destruction of the first-born of Egypt and the exodus.
11:1-8; 12:81-88,87b,38; 18:17-19 (21£*?).

6. The passage through the Bed Sea ; Miriam's song.

14:5 7 in part(?), 15 in part, 16 in part, 19a, 20 in part, 24 in part,25a ;
15:20f,l-19.

7. [Marah] ; water from the rock at Horeb ; battle with Amalek ;
Jetfaro's visit

16:22-26 (27 = P2); 17:8-6,8-16; 18:1-27 (exc. 2b [=B] and traces
of J in 1,(5),9,10 ; the story last named is probably misplaced).

8. The ten words [and the covenant] at Horeb.
19:2b,8-8*,10-15,16 in part, 17-19»; 20:1-20* (vs. 9-11 = P2); then

21-26; 24:8,4 (from p^*| on), 5f,8a,ll,12 in part, Idf, and chs. 21-23,
viz., the Book of the Covenant, an ancient code incorporated by E.
(B removed it from after 24:14, its original position. The following
glosses and interpolations by B should be eliminated : 22:20-28,24b,30 ;
28:18,15,28-25,81b,88).

9. The golden calf ; departure from Horeb ; the tent of meeting.
81:18b; 82:15 in part, 16-19aa,25-29 ; 88:1-5 in part (in v. 5 the be-

gtanlng, to «7tnB^ , then DS^yO D^nV limpr), 6». . . .7-11.

nL Numbers.

1. The departure from Horeb, [Taberah; the manna and the quads
in Qibroth Taawah].
10:83a; ll:l-^,7-9,10ba,30-35.

78 PENTATEUCHAL ANALYSIS.

2. Miriam and Aaron rebel ; arrival in Sladesh and sending of the
spies.

18:14^ in part, 8a,5 in part, 9-15 (mostly) (v. 16 = B); 18:17b in part,
18,20 in part, 28f ,29-31,82 in part ; 14:lf in part, 28 in part, 24,25b,89-
41 in part, 44 in part (14:11-28 = B).

8. Bebellion of Datham and Abiram ; the earth swallows them up.

Traces in 16:1-4 (e. g. lb, and parts of 2,8f ), in 12-15 (e. g. 14a6,15b
= £, 14aa,15a = J) and in 25-84 (28f ,82a = E, 80f ,88a = J).

4. Death of Miriam ; water from the rock in Kadesh ; embassy to
Edom.

20:lb,8a,4f ,7,8 (fiist two words and ba), 9*,10b*,ll (v. 9 = B), 14-19^21.

5. The brazen seipent ; Israel in the border of Moab ; conquest of
the territory of Sihon.

21:4-9 (exc. 'y^;^ inO in y. 4 = B), 12-18a,21-24 (LXX.) (18b-20
and 25-32* = B, from another source [J(?)] ; 88-85 has been imported
by BA from Dt. S:l-4).

6. Balak and Balaam ; the inyoluntary blessing of the prophet hired
to curse.

22:2-21 (exc. 8a,4,5a,7a,17f and perhaps ♦JflJt HN BOiTI in v. 21
1= J]), 86-41; 28:l-26,27f in part(?); 24:25(?) (28:28[27]-80 ; 84:20-24
= B).

7. The people sin at Baal-peor ; Gad and Beuben receive their lot;
the cities of Jair.

26:la,8,5 ; g2:2a,8,16f (20f in part<?)), 24,84-88 (89,41f(?)).

XV. DeateroDOmy.

8. Directions for a sacrificial feast on Ebal; charge to Joshua; [the
blessing of Moses].

27:5-7a (vs. l-8,9f = Di,4,7b,8 = B^, 11-26 = Bd and B) ; «l:14f (vs-
16-28 ; 88:1-44 = J) and ch. 88 (incorporated by £(?)).

V. Joshna.

In this book the problem of orlttoal analjslt Is greatly compUoated by the intro-
daotlon of a new element. Pi hai been eztrloated with oomparatlye tmaOity and
unanimity. JB is still the main residaum, but aooordlng to all the crttios, greatly
expanded and worked over by B^. Dillmann supposes the author of Deuteronomy
to have supplied to his oode a hlstorioal appendix, whioh constttntes, therefore, an
Independent source, taken up by B* and oombined with Pi and JB. The four doon-
ments, three of them already united by B, were amalgamated and worked over by
him. Kuen., Well., Bud., KltL attribute these Deuteronomlo additions to !>■ or
B', the writer who Incorporated Deoteroiiomy with JB and provided it with a his-
torical introduction and app^dlx. The result is, in the opinion of all, sueh an

PENTATEUCHAL ANALYSIS. 19

obdteration of the oharaoteiiBtios of J and B by R<i. or so thorough an Inoorpora-
tion of them Into Dt, that they are only traceable with dlffloulty and in a few

Dillmann assigns the foUowinff passages to JB in Joeh. 1-12: Ohs. 2-8:26 (fFI-VK
81b(f)); oh. • for the most part (•:8-9a,ll-16a,16;Bf); 10:1-U,1<-2T: 11:1^9. From
this must be subtracted a rerse or two for P< (see P> below) and some minor oontrl-
butions of D and R^.

The portions assigned to D by Dill, in Josh. 1-lf are as follows: In general ohs.
l-8f: 6:1; 8:3234f; 10:12-14;»-48; 11:10-28. From P* come only 8:4 in part(f); 4:18
in part, 1&-17,19: 6:10-12; 7 :l,18b;a6 in part; •:16b,17-81, 27 in part.

In ohs. 18-24 Ps predominates. DUl. assigns to it 18:15-19;23-27a;»;»b^: 14:1-6;
1o:1-12;MM4,48-82; 16:4 in part, M»; 17:1a,8f,7 In part, 9 in part, 10 in part; 18:l,Ua,
12-28^ oh. 19 for the most part; 20:2f,6in part, 7-9; 21:1-40; 22:9f,lS-lfi,19-2M0f,88a.
This portion removed, the parts assignable to D aooording to Dill, are 18 :1,7; 18:10b ;
21 :41-22:6 and ch. 28. This element also being removed there remains for JE 14:
6-15 in part; 16:18-10; 16:1-8,10; 17:l-18inpart; 18:2-10,Ub; traoes in oh. 19 (speoiilo-
aliy 19:80f); much of ch. 22 and oh. 24 for the most part

1. GroBSing the Joidan ; the people ciicnmcised by Joehna at Gilgal ;
the '^rolling away " of the reproach of Egypt.

S:12; 4:la,4f,7b,9; 6:2f (exc. ^^gf and H^JB' in v. 2 [=R«]), 8f
(vs. 4-7 = Rd, cf. LXX.).

2. The capture of Jericho.

(5:13-16 = E or J) 6:1 (E or J, 4 in part», 6f ,7b,8f»a8*,16»,16a (17-19
= E or J), 20b (21-26 = E or J) (touches in 8f ,ll,14f = B ; vs. 2,17b,
18 and 27 and the continued blowing of trumpets, 4,8f ,18 = Bd).

8. The capture of Ai and covenant with the Gibeonites.

8:10-12,14 in part, 16 in part, 17 in part, 18,20b,26,80,81b ; 9:8-27
(exc. 6b,7,9 in part, 10,14f,16 in part, 17-21 ,24f ,27). (Ch. 7 for the
most part = J. 8:lf,7b,8a,22b,27-29 and traces in 8,11,16,21,24; also
9:lf,9 in part, 10,24f,27 in part = Rd; 8:18 and YV JTHDJa ^ ▼• 1»
= R).

4. The battle of Gibeon.

10:1-11,16-27 (vs. 12-14,16,28-48 = D ; vs. 8 and 25 and 1,2,6,7,19,24,
26finpart = Rd).

5. Settlement in the land, and inheritances of the tribes; Caleb
receives Hebron ; the house of Joseph obtain a double portion ; they
invade Gilead.

14:6-16»; 15:18(?); 16:l-8(?); oneof the two stories in 17:14-18 (14f
= 16:14 in part, 17f ) ; 19:49f ; 22:8*.

6. Conclusion of E's history ; Joshua's charge to the people at She-
ehem ; the history briefly reviewed and Israel pledged to the service of
Yahweh ; Joshua's death and burial.

Ch. 84 (exc. If in part, 6-8 in part, 17-19 in part, lOf in part, 18 in
part, 26a,81 r= R and RO).

80 PENTATEUCHAL ANALYSIS.

O. THB JUD JE2AN(7) MARRATIVB J.
i. OeoMis.

1. The beginning of the world ; paradise ; the woman's transgression
and the curse.

2:4b-8:24 (exc. D%*f7M ^^^ mtV passim; 9:20 and perhaps 2:10-
16 = R).

2. Adam's descendants [Cain and Abel(?)] ; a seven-linked geneal-
ogy, the last link branching into three ; the song of Lamech ; [a frag-
mentary ten-linked genealogy ending with Koah and his three sons(?)].

4:1-16 (misplacedC?); niPT v- 1 = »)» 17-24,26f ; 6:29 (J foUows in
17-24 an older source, possibly £).

8. Thesonsof God and the daughters of men; corruption of the earth.

6:1-8 (exc. p-^TITK DX\ v. 4, D^OB^n- • • DnNO and ^ntn^ in
y. 7 = B) ; J rests in 6:1-4, as also in 4:17-24, upon an older source,
possibly £.

4. [llie deluge of forty days ; rescue of Noah and his family in the
ark ; sacrifice of Noah and promise of Yahweh.]

7:lf ,3 in part, 4f ,7*,10,12,16b,17,22*,28» ; 8:2b,8a,6-12,18b,20-22 (R =
7:3a,7 in part, 8f,22f in part).

5. [The peopling of the earth from the sons of Noah] ; Noah's vine
culture and prophetic song concerning Shem, Japheth and Canaan.

9:20-27,18f ; 10:8,10-12,18-19,21,25-80 (9:20-27 is from a special
source. 10:9,24 and perhaps 14 in part and DOID SlDHKI ^ ^' ^^
= R).

6. The tower of Babel and the dispersion ; Abram and his kindred.
ll:l-9,28b-80 (exc. 0*103 11N3 = »)•

7. Abram caUed from his home ; his journey with Lot, halthig at
Shechem and Bethel ; separation from Lot and settlement at Mamre.

18:l-4a,e-9; 18:2,5,7-1 la,12 last danse, 18-18 (18:8f and )Qy d7\
in V. 1 = R).

8. Yahweh's coYenant with Abram.

Traces in ch. 15 worked over by R ; specifically, v. 4,9-18* (exc. 12-
16 = R) ; R = V. 7f ; Rd(?) = vs. (16) 19-21.

9. The birth of Ishmael.
16:2,4-14; 85:18b.

10. Visit of three heavenly ones to Abram at Mamre ; promise of
Isaac ; punishment of Sodom and Gomorrah ; origin of Moab and
Ammon.

18:1-19:88 (exc. 19:29 = P2).

PENTATEUCHAL ANALYSIS. 81

11. Birth of Isaac; [AbramHi aojourn with the FhiliBtine8(?)] ; news
of thedesoendantsof Nahor; Abram sets bis house in order; the stew-
ard sent to the Kahorites to bring a wife for Isaac.

21:la,2a.7,32b-84; 22:20-24; 25:5,llb,18a; ch. 24 (ezc. v. 62 and
lOK miS^ in V. 67a, and v. 67b = B).

12. Isaac in Gtorar; [Abimelech takes Bebekah]; the wells of the
Negeb; controyersy with the Philistines and covenant at Beer«heba;
birth and youth of Esau and Jacob.

26:1b, first three wofds of v. 2,8a,7-14,16f ,19-83 ; (the first three
words of V. 1, V. 2 from 10J<»1 on, v. 6 = E; 8b-6 = BA\ 13*70 • • •
OmSK in i&) <^d ^^' 1^ ^^^ ^^ = harmonistic interpolations of R) ;
26:21-84 (ezc. 26c = F^ and tnices of E in vs. 26 and 27).

18. The blessing of Isaac; Jacob supplants Esau.

27:1-46 = JE and is composite, but only partially separable into J
and E ; J = vs. (7),16,(20),24-27,80a (to ^pj^ nt<)» ^^-88 ^^ 44b or
46aa and other portions not extricable, cf. E supra).

14. Jacob's flight to Haran ; [the theophany at Bethel ;] his mar-
riages and service with Laban.

28:10,18-16,19a,(21b),(19b,21b = R); 29:2-16a,26,81-85 ; SO:3b,4f,7f
(4a and 9b B(?)),9-16,20b,22c,24b (v. 21 = B or J ; 22aa = F2(?)), 26-48
(ezc. 26,28 = E).

16. Jacob's return from Aram-Nahandm ; pursuit of Laban; cove-
nant on Mt Gilead.

81:1,8,21 in part, 26,27*,46*,48*--60 (46b,48a » B, from J elsewhere;
V. 47 ^oss, or perhaps from E elsewhere).

16. The story of Mahanaim and Peniel ; [Jacob wrestles with a
divine being and receives a blessing and a new name;] crosses the
Jabbok at Peniel and meets Esau in peace.

•2:4-14a,28 ; S«:l-16 (ezc. 4*,6,lla = E ; S2:88 = B).

17. Succoth; Shechem and the rape of Dinah; [Israel's departure;
immorality of Beuben ; the descendants of Esau].

S«:17,18b; «4:2b,8,6,7,ll-18,19,26*,26,80f ; 86:21(?); W:2f, 10,18,1 6-1 8,
20-28(?) (these parts of ch. M removed by B from before 82:4. 88:18a ;
84:la,2a,4,6,&-10,16(14)>17,20-24==:P2; v. 26b; 86:21(?),22a ; 86:l,2a(?)
and other portions of di. 86 = B).

18. Joseph Israel's favorite; his brethren hate him and conspire to
kill him ; Judah interposes and, as a caravan of TshmaellteB passes by,
Boggesto that th^ sell him; the IshmaeUtes bring Joseph to Egypt

87:2b^,18b,21*,28 and 24 in part, 26-27,28 in part, 81f in part, 88,84f
in part (cf . E's part supra).
6

83 PENTATEUQHAL ANALYSIS.

19. The origin of Judah's famllieB; hiB Oanaanite affinitieB and
wicked sons.

Ch. 88.

20. Joseph is bought of Uie Lshmaelites by ''an Egyptian;" he is
slandered by his master's wife and imprisoned.

89:1 (exc. the portion identical with 87:36 [=:B from £]), 2f,4 in
part, 5f ,7-20,21 in part, 22f .

21. Joseph made lord of Egypt ; the famine.

40:1..3b,5b,15b; and traces in 41:14,18-22(?), v. d4,80b or dl,d5b or
35a,41,48b,44 or v. 40,49 or 48,55,66a or 54b.

22. Joseph's brethren come to buy food ; returning, at the lodging
place, they find their money in their sacks ; the food consumed, they
make a second visit ; Judah becomes surety for Benjamin.

42:2a,4b,6, parts of 7, ^^H in v. 10,27,28a; 48:1-8; 48:88; 48:4-18,
15-28ab,24-84.

28. Joseph's hospitality ; the cup hidden in Benjamin's sack ; the
brethren brought back ; Judah oflers himself for Benjamin.

Gh.44.

24. Joseph reveals himself and sends for his father ; Israel goes down
to Egypt; is met by Joseph in Goshen ; Joseph and five of his brethren
petition Pharaoh for leave to occupy Goshen.

46:la,2,4b,5aa0 in part, 18f,28; 46:28-47 :5a,6b.

25. [Joseph's administration, in Egypt during the famine; Israel fed.]
47:12-26^7 in part.

26. Jacob's charge to Joseph ; [blessing of Ephraim and Manasseh] ;
blessing of all the sons; death and burial in Canaan; [Joseph's con-
tinued kindness].

47:29-81; 48:2b,9b,10a,18f, 17- 19,20b; 49:lb-27 (inoorpoiated), 88 in
part; 50:(l-8(?)),4-ll,14,(18a,21 in part(?)).

IL Bxodns.

1. Israel in E^sypt ; birth and youth of Moaes; his fli^^t to Midian
and marriage there; thetheophany at Sinai; Moaes commissioned to
deliver Israel and equipped with signs for the people and for Fhanoh.

Traces in 1:10,12,20 ; v. 21 ; 8:6f in part, and a ttmoe in v. 14; vs.
15-22; 8:8 in part, 4a,7f,16 in part, 17; 4:1-16 (in 8:18 insert p ^211
before 'yjOjn).

2. Moaes retuina to E^orpt; struggle with Yahweh at the lodging
place and circumcision of Moaes' son; he[meet8 Aaion and] reports to
the elders of Israel ; Moaes and the elders go to petttfcon Fhaiaoh.

PENTATEUCHAL ANALYSIS. 88

2:28ab; 4:19,20ft,22~26^-29a,80,81 in part; 6:lf,6,9,llb^l-28 in part
(8:1 =: B; 4:22f misplaced).

8. Theseyen plagues of Egypt: the water tamed to blood; frogs;
flies ; munain of cattle ; hail ; locusts ; death of the flrst-bom.

7:14,16^^^-29; 8:4-lla,16-28 (exc. 16a^l-24a = E) ; 9:1-7,18,(14-
16 =: B),17-21,28b^b,26a,26-80,84b ; 10:la,(lb^,8a » B),8b-7,13b,14b,
16a,16-19,28f; 11:4-8; 12:29f,84-^6,88f.

4. The exodus ; [laws of masnoih^ ^aaaoiver^ and the flrst-bom ;] de-
parture under guidance of the pillar of fire and doad, and passage
through the Bed Sea.

12:21-28; 18:8-16^1f»; 14:5-7 in part, 9 in part, 10-14,19b,20 in
part, 21b,24a^b,27 in part, 80f .

5. [Manna given ;] water from the rock at Massa-Meribah.

16:8 in part, 4f,16a,19f in part, 21,26-80,86a (all, however, removed
from before Num. 11 and worked over by B or B^) ; 1 7:2,7.

6. The theophany to the people at Sinai; [the covenant before the
mount ; Moses goes up and remains forty days in the mount ; idolatry
of the people ; Moses' intercession] ; renewal [celebration] of the cov-
enant.

19:8-6 in part, 9,11 in part (18b(?)), 16 in part, 18 in part, 20-22,25
(20:18 in part, 20 in part(?)); 24:lf,4aii,7,8b,9f,ll in part, 12 in part,
18b; 82:1-14,19-24,80 84* (35 = B); S8:l-5»,12-28» ; 84:1-28; (19:28f
= B ; 84:10-27 was removed by B from after 24:2. After 84:9 fol-
lowed origmally 88:14-17, then 84:28. Vs. 11-26 are a mere extract
from the Book of the Covenant). The traces (of J(?)) in oh. 18 and 24:
8-8 are neglected in in., p. 624.

m. Nimibars,

1. DeiMurtnre from Sinai; Hobab goes with Israel as guide; the
Mosaic formula at the moving or resting of the ark ; Kibroth-hattaa-
wah ; Israel lusts for flesh ; seventy elders appointed.

10:29^2.... 88b,85f; 11:4-6,10* (exc. IKD iTliT t]N im==B),
11-29 (the two stories of the murmuring for flesh and the elders, not
originally together, united by B).

2. [Bebellion of Miriam and Aanm; Eadesh; spies sent out; the
people's murmuring and attack on Amalek.]

Traces in ch. 12 (vs. 2,4f ,9 in part) ; 18:17-20 in part (cf . E), 22^f ;
14:lb,2 in part, 8f(?),8f,28(?),80,89-45 (exc. 39 in part, 41 in part, 44 in
part = E).

84 PENTATEUCHAL ANALYSIS.

8. [Bebellion of Dattian and Abiram ; Edom's oppo0itioD(?)].
16:lb,2-4 in part, 12-15 in part, 25-34 ia part (see £ in loc.) ; 80:20(?).

4. Attack of the king of Arad (misplaced) ; [perhaps a fragment of a
list of encampments ; conquest of territory in Moab].

21 :l-8,18b-20{?);25-82(?).

5. Balak and Balaam ; Israel blessed by the prophet of Yahweh.
22:8a,4,5a,7a,17f, ♦intt fW B^3m in ▼. 21(?),22-84,d5a; 24:1-18

(19); (22:85b [= 21b]; 28:28[27}-80 ; 24:20[19]-24 = B).

6. Trespass of Israel with the Moabite women ; Gad and Beaben's
settlement in the trans-Jordanic district (inheritance of the sons of
Machir and Jair misplaced) ; wanting to extirpate Canaanite idols.

25:lb^,4 (82:5-18,20f in part, 28 25-27,81)*; perhaps 82:89,41f ; 88:
52f,55f.

Zy. Dentaronomy.

1. [Warning to Israel by Moses before his death and song of Moses];
Moses' death.
81:14f (traces), 18-28; 82:1-44; 84:lb,4.

V. Joshua.*

1. [Israel crosses the Jordan] ; the monument in Gilgal of stones
from Jordan ; appearance of the captain of Yahweh 's host to Joshua].

4:8bc,6,7a,8,10»,ll*,20»; 6:18-15.

2. The capture of Jerid^o [and trespass and punishment of Achan].
6:3»,7a,10,ll»,14,15a,16b,20aa, (8f,ll,14f = B, 2,17b,18,27 and parts

of 4,8f ,18 = Bd) ch. 7* (ezc. vs. 24f [= Bd] and traces of B).

8. The capture of Ai.

8:8-9,14 in part, 15f,17 in part, 19-22a,28-25 ; (8:lf,7b,8a^b,27-29
and traces in vs. 8,11,15,21,24 = Bd; v. 18, and yy niE)J3 ^ ▼• 1«
= B).

4. The covenant with the Gibeonites; Israel deceived; the Gibeon-
ites enslaved.

9:6b,7,14,15aa, 16 in part (vs. If ,9 in part, 10,24f ,27 in part = Bd).

5. The occupation of the land ; settlement of Caleb and Othniel ; the
Jebusites; Gezer; the cities which held out against Manasseh; the
Danites capture Laish ; traces of a description of the inheritances.

18:2-10,llb(?)(or = E; v.7=:Bd); 15:18V4-19; 16:68; 16:10; 17:
12f ; 19:47 ; the portions of cbs. 16f and 19 excluded from PS.

* For the gcnend ftnalyrts of Joahua in DUl. see under B, p. 78.

PENTATEUCHAL ANALY8IB. 85

6. [Dismiflsal of Beuben and Gad]; a Bummaiy of the oonqaest of
their sereial portions of territory by the tribes independently.

Irrecoverable traces of J underlying ch. 82. Judg. 1 for the most
part

n. PBmSTLT AND "PROPHBTIO'' OODB8 IN TBB

TEUOH.

The ZiSw of HoHnfMi, pi.

Leviticus 17-26^ and Hndred pauages.

The earliest fragment held by any of the critics to belong to this
primitive priestly code is

1. [a Sabbath ordinance.]

Ex. 81:18ac,14a (a '' resemblance " to F^ is suggested by Dill, in Ex.
6:6-8 ; 12:12b and 29:46 ; the fragment in 81:18f introduced by B).

2. [The law of sin-offerings, in trespasses against God and against
one's neighbors.]

Lev. 6:l-6.21-24a (in II., p. 878f , pi, or at least some source prior to..
F2, is recognized as lying at the basis of Lev. 2 [the law of meal-offer-
ings], 5:1-7,21-26 [as above + vs. 7 and 24b-26], and chs. 6 and 7 [the
law of the six kinds of offering]. In the later volume only 5:l-6,21-24a
is ascribed to P^ ; chs. 6 and 7 contain ancient UrroQi^ possibly P^'s, in
the recension of P^).

2. [The law of clean and unclean beasts: defilement l>y eating and
from the touch.]

Fragments incorporated with P^ in Lev. 11:1-28,41-47 (11:24-40 and
the basis of the rest of the chapter belongs to P^. In ii., p. 480f, 11:
l-28,41-44a = PiJ; ll:24-i0 and 44b-47 chiefly from Pi in the recen-
sion of PS. This view is modified in in., pp. 688 and 639f).

4. [(?)Laws concerning uncleanness ; undeanness after childbirth ;
leprosy.]

The phrase tS^K gf^K in Lev. 15:2 leads Dilhnann to infer that the
ancient toroth lying at the basis of chs. 12-15 may have been derived
from Pi in the recension of P^, or F^, especially in ch. Itf.

5. The blood of beasts ; slaughtering of animals to be at the central
sanctuary ; sacrifices to satyrs, or to any €k>d but Yahweh forbidden ;
the blood is the life, is sacred, and must not be eaten ; the blood of
beasts taken in hunting to be poured on the ground and covered; eat-

86 PBNTATEUCHAL ANALYSIS.

ing of animals torn of beasts or dying of disease makes midean till
evening.
Lev. 17 (exc. vs. 4-6,7-9,18,16 = F>, or were worked over by him).

6. The law of prohibited degrees ; different kinds of immonility and
the sacrifice of children to Molech forbidden : a torah introduced and
terminated by a special exhortation.

Lev. 18.

7. A version of the Ten Words and a Code in seven parts.

Lev. 19:l-8,9-18,19f,28^7 (21f, or 20-22 = R.. Txaces of PS in vs.
2a,8b,84a,85b).

8. The worship of Molech forbidden ; the penalty for cafsing parents ;
prohibition of various forms of impurity ; a warning against the impur-
ity of the Ganaanites and prohibition of witchcraft

Lev. 20 (exc. traces of P^ in vs. 2,18^7b).

9. Heathen mourning rites and immorality foibidden; directions
for '* the priest great above his brethren ;'' a blemish debars fh>m the
officiating priesthood.

Lev. 21 (exc traces of Ps in vs. 10,17 and 21-24).

10. The cleanness of priests and their families ; offerings must be
unblemished; animals for sacrifice must not be killed before the
eighth day.

Lev. 22 (exc. P2 in vs. 8f ,10-18,26).

11. The law of the feast of maswth^ of Pentecost, and of tabemades.
Lev. 28:9-20 (traces of P^ in vs. 11-14), 22,89-48 (Pa in v. 89), (vs.

1-8,21,28-88,44 = pa).

12. The pen|lty of blasphemy and bloodshed ; the kx taUonis.

Lev. 24:16-28 (exc. vs. 16 and 28, and traces in v. 22 = PS) ; vs. 1-14
also = P2.

18. The sabbatical year [and year of Jubilee] ; idols and ma^gebhoth
forbidden.

Lev. 26:18-22, and traces throughout the chapter; 26:lf (26:1-7,8-
17,28-66 = ps on a basis of Pi).

14. A paraenetic conclusion to the '* Law of Holiness " by the com-
piler : promises of blessing in case of obedience, and of plagues and
curses in case of disobedience ; the captivity foretold ; the land to lie
fallow during the exile and '' enjoy her Sabbaths ;" repentance in the
land of captivity will restore Yahweh's favor ; colophon to the code.

Lev. 26:8-46.

16. [(?)The law of the ordeal f6r Jealousy; the water of bitterness
mixed with the dust of the sanctuary conveying a curse.]

PENTATEUCHAL ANALYSIS. 87

Num. 6:11-81(V) (a '' lesemblance '' to Pi in Num. 8:18).
16. [The holy trompets ; fringes, cords and borders to be worn upon
the garment; (?)the heaye-oflering of the first dough.]
Num. 10:0f ; 16:88(87H1 and perhaps ys. 18(17)-21.

TiM Ood« of the PrlMOy Lawbook, P*.
Bxodus SS—Nianbers S6.

1. The pattern shown in the mount; directions to Moses for the
construction of the tabernacle and its furniture.

a) A contribution to be made by the people for the purposes of the
sanctuary.

Ex. 25:1-9.

b) The pattern of the ark of the covenant and the cherubim ; of the
table of shew-bread ; of the golden candlestick ; conclusion of the seo-
tion.

Ex. 25:10-22,28-80,81-88,89,40 (v. 87 miBplaoed(?)).

c) Details for the construction of the tabernacle ; for the yell and
the furniture.

Ex. 26:1-80,81-87.

d) The pattern of the altar ; of the fore-court of the tabemade.
Ex. 27:1-8,9-19 (ys. 20,21 = B from pa elsewhere).

2. Aaron and his sons appointed to the priesthood.

a) The priestly garments ; the ephod ; the breast-plate ; the mantle ;
the frontlet, tunic, turban and girdle.

Ex. 28:1-5,6-14,16-80,81-86,86-40.

b) [Directions for the investiture of Aaron and his sons; linen
breeches.]

Ex. 28:41-48.

8. Directions for the consecration and instaUation of Aaron and his
sons in the priest's office.

Ex. 29:1-86.

4. [An atonement for the altar ; an epilogue promising the divine
presence in the tent of meeting.]

29:86f, 48-46 (vs. 88-42 = R, from P2 in Num. 28; in in., p. 636,
from Num. 8).

6. [The divine appointment of Bezalel and Oholiab to the workman-
ship.]

81:1-6 (80:1-10(?),11-16 ; 81:12-17 = B, from elsewhere in PS, includ-
ing a trace of Pi in 81:12-17. The rest, viz., 80:17-21,22-28 ; 81:7-11

= P3).

88 PENTATEUCHAL ANALYSIS.

6. Moses reoeiyes the tables of the testimony and descends from
Sinai; [his shining face.]

Ex. 81:18a; 82:16a; 84:29-82 (84:38-35 = B).

7. Execution of the directions given to Moses ; the doud fills the
sanctuary.

According to the critics Ex. 85-40 is nearly, or quite, all F^. Of our
authorities Dill, alone traces a nucleus of F> in 86:l-3,4f,20f ; 86:2-6 ;
40:lf ,34-38, and the basis of Num. 9:16-23 and of Num. 7. Well, and
Kuen. assign the entire mass to P^. With regard to Lev. 1-8 there is
equal harmony. Well, and Kuen. assign all of chs. 1-7 to F^ and all
but the basis of ch. 8. Dill, admits (m., p. 641) that Lev. 1-7 in its
present form and present position cannot belong to F^ and further
admits the working over F> has received in ch. 8. The laws of different
kinds of offerings in Lev. 1-7 were inserted by F^, but they contain,
beside the fragments of F^ already noted (5:l-6,21-24a), some truly
ancient toroth (e. g. 6:2-6), and in general there are no special reasons
for denying that chs. 1-8 were derived from F^. Ch. 4 is a late substi-
tute for F^^s law, now perhaps found in Num. 15:22-31, whereas Lev.
5:14-19 seems to befrom F^ and derived from the position now occu-
pied by the late substitute Num. 5:6-10. The proper position for these
fragments Dill, holds to be approximately that now occupied by Num.
7, where the fragment Num. 8:1-4 still remains in situ.

a) [A Sabbath ordinance ; the free-will offering taken ; the work
conmiitted to Bezalel and Oholiab.]

Ex. 85:l-8,4f,20f; 86:2-6.

b) [The tabernacle erected and occupied; the oblations of the
princes of the tribes ; the golden candlestick, its pattern, and the pro-
vision for lighting ; oil required ; the shew-bread ; the lamp lighted] ;
the cloud on the taberuacie as the signal for marching and encamp-
ing

Ex. 40:lf, 84-38; the basis of Num. 7:1-89 (specifically v. 89); Ex.
25:37; 27:20f; 87:20f; Lev. 24:1-9; Num. 8:1-4; the basis of Num«
9:16-23 (Num. 7 and 9:16-23 in its present form = F^ ; the rest = frag-
ments scattered by B).

8. Aaron and his sons consecrated to the priesthood.
Lev. 8*.

9. The inauguration of the ritual; Aaron offers the first sacrifices
and blesses the people.

Lev. 9.

10. The sacrilege and death of Nadab and Abihu; [directions to

PENTATEUCHAL ANALYSIS. 89

Aaran, Eleazar and Ithamar] ; the priests' dues of the meal offerings
to be consumed beside the altar.
Ley. 10:1*5,&-11,12-15 (vs. S-11 abbreviated by B; vs. 16-20 = B).

11. Fragments of a code of laws coDcemiug offerings, ritual, and
ceremonial cleanness, the whole now displaced by Lev. (11) 12-15
(a collection of laws concerning cleanness assigned by all the critics to
PO.

a) [The continual burnt offering.]
Ex. 29:88-42.

b) [The law of burnt offerings from the herd, from the flock, of fowls ;
meal offerings burnt ; the same baked ; the same of first fruits ; peace
offerings from the hoid ; from the flock ; from the goats.]

Lev. 1:1-9,10-18,14-17; 2:1-3,4-18,14-16; 8:1-6,6-11,12-17.

c) [The law of sin offering ; of trespass offering.]

Num. 15:22-81 (v. 81*) ; Lev. 5:14-19 (each of these passages is dupU-
cated by F>, the former in Lev. 4, the position formerly occupied by
Num. 15:22-81, the latter in Num. 5:6-10; Lev. 5:1 6[7],21-24a[26] =
Pi ; vs. 7[8]-18,20[24b-26] = B, or P2).

d) [Conclusion of P^'s law of offerings : the meal offerings which
must accompany different kinds of burnt offering.]

Num. 15:1-16.

e) [The law of cleanness : beasts that may and may not be eaten ;
undeanness from the touch of certain beasts' carcasses; creeping
things abominable ; colophon.]

Lev. ll:24-40,44b-47 and the basis of the rest of the chapter, Num.
5:1-4 (Lev. 6f,ll, except the portions Just indicated, and 12-15 are
from the hand of P^, who presents herein ancient Uno^ worked over in
the place of P^'s law, which in the case of Num. 5:1-4 was displaced
by Lev. 12-15).

12. How and when the holy place shall be entered ; the ritual of
atonement for Aaron and his house ; for the sanctuary and people ; the
goat for Azazel ; the day of atonement appointed.

Lev. 16 (abbreviated by B after vs. 2 and 28 to transform it from a
general direction for the purification of the sanctuary when accidentally
defiled, to a periodical ceremony. From B come also the glosses KHp
♦IJD or? and enpr? nj3 in vs- * and 82). '

18. The appointment and ritual of the sacred feasts : passover ;
mcuwth; new-year (ecdesiastical) ; the day of atonement ; tabemades.

Lev. 28:1-8,21,28-^,44 and traces in vs. 11-14 and 89. (For frag-
ments of PS in cha. 17-22 see under Pi, p. 85).

90 PENTATEUCHAL ANALYSIS.

14. The law of blasphemy on the ooeasioii of oanhig in the camp.

Ley. 24:10-14,16^, and a trace in ▼. 22.

16. [The sabbatical year; the year of Jubilee; the redemption of
inheritBnceB ; regulations for the conveyance of real estate ; nsury ; the
Hebrew must not be enslaved : if sold to a foreigner, he must be re-
deemed by the next of kin.]

Lev. 25:1>7,S-I7,2a-81,85-^ = PS on a basis of Pi (vs. 82-S4 = F^).

16. [The law of vows ; the redemption of persons dedicated ; of cattle ;
of ahouse; of afield; the flrstlingahready dedicated; no devoted thing
may be redeemed ; redemption of the tithe ; colophon.]

Lev. 27.

17. DirectionB fOr the taking of a census of the people; results of
the census ; [the order of marching and encampment].

Num. 1. (Ch. 2 an interpolation by F®, the material drawn from PS
and originally standing in Num. 10:ld-28.)

18. [The toMoth of Aaron and Moses; the Levites assigned to
Aaron and his sons as servants of the sanctuary ; the census of the
Levites.]

Num. t:l-89 (vs. 82 and 86 worked over, and vs. 24-26,20-^1,86 88
taken from ch. 4; vs. 40-61 » ps).

19. [Directions to number the sons of Kohath ; census of the three
families of Levi, Kohath, G^ershon and Merari.]

Num. 4:1-8,84-48 (vs. 4-88,49 =s P«).

20. [The consecration of the Levites.]

Num. 8:6-10,18b,14,12,18a,16a,20^. (Vs. ll,16b-19,21 ,28-26 = PS.
Num. 6:1-4 ; 6:22-27, the basis of ch. 7 and 8:1-4 are fragments of P^
belonging in a different connection and have already been assigned to
their original position [according to Dill.]. Num. 5:6-10 = P> [cor-
responding to PS in Lev. 5:14-19]; 5:11-31 ; 6:1-21 = PS on a basis of
ancient toroth,)

21. [An after-passover for the ceremonially unclean.]

A brief notice underlying Num. 0:1-14 (vs. 16-28 = P3 belonging in
a different connection ; see v. 7b).

22. Directions oonooming the silver trumpets ; the journey resumed
from Sinai.

Num. 10:l-4,6b,8 (v. 9f = pi ; vs. 6,6a,7 from the hand [P^ or B]
which incorporated v. 9f), llf (vs. 18-28 = P«).

28. [Stoning of the Sabbath.breaker.](?)

Num. 15:82-86(?) (this passage perhaps s= po ; the piiesily elements
of chs. 11-14 are fi^ven in the preceding article ; 15:1-16,22-80 are

PENTATEUOHAL ANALYSIS. 91

fragments of the dSsplaoed law of offerings of PS; y. 81 s B; ts. 17-
21 = Pi).

24. Bank and functions of t^e priests and Levites; the priests' dues ;
tithes for the Levites ; the tithe of the tithe a heaye^oflering.

Nam. 18 (ezc. ▼. 16 [^ B]). (Ohs. 16 and 17— mutiny of Korah;
plating of the altar with the censers of Korah's company ; the plague
arrested by Aaron's intercession ; budding of Aaron's rod— are treated
in the preceding article ; 17:6-28 is unanimously assigned to PS.)

25. Directions for the distribution of the inheritances ; boundaries of
Canaan ; a prince from each tribe appointed to divide the inheritsnces.

Num. 88:50f ,54 ; 84:1-15 (vs. 18-15*), 16-29 (88:52f ,55f = J). (Num.
19:1-88:49 has been treated in the preceding article, with exception of
the four legal chapters, 19 and 28-80. These fbur chapters are unani-
mously assigned to P>, with the qualification in Dilhnann's case that
ch. 19 has a basis of ancient toroUi lilEe those underlying Lev. 8f ; chs.
26f (PS) and 81 (P>) are not readily separable from the legislative group
at the end of Numbers, bnt have ahready been considered in the former
article.)

26. Appointment of the cities of the Levites, and the cities of refuge;
the law of asylum for the cities of refuge.

Num. 85.

27. Final adjustment of the inheritsnce of females; the dau^ters
of Zelophehad marry cousins ; [colophon].

Num.86

Th« Ood« of tlM '^Pzophetio" Bsxateaoh.*

BeuUenmomy.

Deuteronomy spontaneously divides itself into two parts, a) the code,
properly so-called, chs. 12-26, and b) the chapters preceding and fol-
lowing this nucleus of legislative material, which serve the purpose of

* In speaking of Deuteronomy as "the** code of the ''prophetic'* portion of the
Hexateuch, It must be premised that the expression Is not literally appUoable.
Deuteronomy, aooording to all the oritios, is the work of an author later than either
J or B, and in the sense of separate origin may be said to be independent of the
" prophetic** authors, but in the matter of literary material «* independent*' is the
last word to use. The work not only occupies the stand-point of J IB, but professedly
and intentionally reproduces what in some respects has a better claim to the title :
*'the code of the 'prophetic' Hexateuch,** Tisk, the "Book of the Covenant" (Bx.
M-SS. See preceding article), which according to Kuenen occupied In the original
document of B the same relative position which Deuteronomy subsequently ob-
tained in the Hexateuch. If we pass oyer thus the claims of the Book of the OoTe-
nant It is merely because D, from his position of literary dependence upon both J

W PENTATEUCUAL ANALYSIS.

connecting it with the Ilexateuch history. As there is practically no
disagreement among the critics concerning the former division it will
be needless to discuss it in detail. It consists of

a) Laws addressed to the people for their guidance after the occupa-
tion of Canaan, concerning : a single place of worship ; the blood of
beasts shed elsewhere than at the altar ; false gods, and enticement to
worship them by prophet or fellow-citizens ; the idolatrous city to be
devoted ; heathen mourning rites and the eating of unclean beasts for-
bidden ; tithes for the sanctuary, and hospitality for the Levite ; the
year of release ; compassion for the poor and the enslavM ; firstlings;
passover, the feast of weeks, and tabernacles ; the administration of
justice ; [idolatry and a blemished sacrifice forbidden ;] the priests a
court of appeal in the administration of Justice ; [the king^s conduct ;]
provision for the Levites ; heathen practices forbidden ; the prophet to
be the guide in religious matters; manslaughter and the cities of
refuge ; removal of the ancient landmark forbidden ; the law of testi-
mony and lex talianis; military provisions; exemption from military
duty; mitigation of the severities of war and siege, except against
Canaanites; expiation of untraceable bloodshed; management of
domestic affairs; bodies of executed criminals must be promptly
buried ; various regulations of social life ; treatment of mutilated per^
sons and foreigners ; cleanness in the camp ; various humane regula-
tions ; divorce ; brief injunctions for justice, humanity and morality in
various spheres ; the levirate ; Impure action and fraud forbidden ;
vengeance must be taken on Amalek ; gratitude to God inculcated in
the offering of first-fruits ; the tithe of the third year for the Levite,
stranger, widow, and orphans ; a prayer and confession and form of
sacred covenant.

Deut. 12-26 (16:21-17:7 perhaps belongs after 12:81 and was mis-
placed by Hd).

b) The historical introductions and appendices to the code of D (chs. «
1-11,27-84). With regard to these introductions and appendices there
is also but slight difference of opinion ; all the critics are agreed that
the more original introduction to the code is chs. 5-11, and all but
Well, attribute it to the same hand as chs. 12-26 (Del. also mifi^t per-

and B for htetorloal and legal material alike, deserres to repr e a o ntthe **prophedo"
law In contrast with the priestly. His version of the code, Bx. S0-S8, although
freely expanded, and In some particulars modified, is yet in the spirit a thoroughly-
faithful reproduction of what the author regards as the torah of Moses, ▼!>., the
writings already designated as ** prophetic.'* These statements areln aooordance
with the nnanlmous opinions of the critics.

PENTATEUCHAL ANALYSIS. W

baps be excepted, wbo considera tbe basis of cbs. 12*26 Moeaio ; see
(X.))* A seoond introducticm is foxmed by 1:6-4:40. '

1. [A few words to designate tbe place of Moses' dedaiation of the
law in the general history ; Israel reminded of the departure from
Horeb; of the appointment of officers to assist Moses; of Kadesh-
bamea and tbe sending of the spies ; of the murmuring of the people
and their presumptuous attack upon the Amorites ; of the Journey by
the way of the Bed Sea and peaceful passage through Edom ; of the
similar treatment of Moab, and of the generation which died in the
wilderness ; of the capture of the territory of Sihon king of the Amor-
ites, and the battle of Jahas ; of the capture of Bashan from Og, and
settlement of Beuben, Gad and half-Manasseh there ; of Moses' fore-
warning of his death, and the direction to give a chaige to Joshua ; an
appeal to the people to ob^ the law now to be given ; a reminder of
Baal-peor and Horeb, and forewarning against the corrupt worship of
the Canaanites; disobedience will be followed by exile, but sincere
repentsnce in captivity will regain the favor of God, and bring to his
remembrance the covenant, as when he brought them out of Egypt.]

Deut. 1:6-4:40* (exc. 2:10-12,20-28 ; 8:10f ,18b,14 = Bd from D ; also
l:lf,4f ; 4:41-48 = Bd from D ; 1:8 = P2).

2. [(Superscription of the code) ; Moses rehearses the Ten Words of
the covenant, and the story of the theoptumy at Horeb ; exhortation to
keep the commandment; to love Yahweh; to be faithful to his wor-
ship; to observe the law and teach it to the children; the total de-
struction of the Canaanites and of the instruments of their worship
enjoined ; ftdthful observance of tiie commandment to be pure from
Canaanitism wiU ensure the all-powerful help of Tahweh ; exhortation
to remember God's dealing and to beware of vain glorying ; exhortation
to humility in view of the fact that their position as God's chosen peo-
ple is not due to their own righteousness ; the incidents of the golden
calf, of Taberah, Massah and Kibroth-hattaawah recalled as examples
of their unworthiness ; (the story of the renewal of the covenant and
the departure from Horeb recalled ;) a renewed exhortation to love and
obey Yahweh supported by reference to the wonders in Egypt and at
the Bed Sea, and the death of Dathan and Abiram ; a blessing prom-
ised for obedience ; the blessing and curse to be set before the people
on Ebal and Gtorissim, as they enter the land.]

Dent. 4:44-11:82 (exc. 4:44-49 ; 6:5,28 ; 6:8 ; 7:22 ; 9:4,20 ; 10:19 =
B0; 9:25-10:11 belongs in the introduction and was removed thence
by B4 ; 11:29-81 was removed by him from D^'s appendix).

U PENTATEUCHAL ANALYSIS.

8. [A hortatoiy ooneliiflion to the code; the blessiiigB in detail which
will follow obedience ; the cunes in detail which will follow diaobe-
dience ; colophon to the code.]

Deut. 27:9f ; 28:1-68* (27:1-8 :=B<1 from D el96where [see below];
va. 6-7a=:E; 4,7b,8,ll-18,14-26«Bd; 4:1-40 and 11:29-^1 belong
after ch. 26 and weie lemoyed by B^).

4. [Direction to write the law upon plaateied atones; Moaea foie-
wams the people of his death and encourages them under leadership
of Joshua to pursue the conquest ; he writes the law and delivers it to
the priests ; he makes a final farewell address ; an adjuration to all the
assembly to abhor strange gods, and warning against the wrath of Tah-
weh ; a promise that when the curae has been realized true repentance
in exile will bring restoration; the law is brought near, that its obsery-
ance may be their life ; Moses' death and burial.]

Deut 27:lb-8 (instead of la [= Bd] read ♦Jpfrrntt tltUQ Mt*)
^(DB^); 81:l-8,9-18,24-26a,28f ; 82:46-47; 28:69-80:20 in part, and
traces in 84:(lb)6f,llf ; (28:69-80:20 is an expansion by Bd of an origi-
nal address by D^, of which 80:11-20 and traces in ch. 4 are preserved
intact; 81:14f^sE; 16-22 = J; 26b,27 and 80 :=: Bd ; 82:1-44 = J;
vs. 48-52 = PS; ch. 88 = a poem incorporated by B ; 84:1a [to 13j],
V.6 in part, 7a,8f = P8; • pitn....injn*1 in v. lb and v.4 = J;
y. 10 = £ ; last four woids of t. 1, yb. 2f ,7b of uncertain origin).

PART II.

The text of Genesis in the Revised
Version, presented in varieties of type
to exhibit the Theory of Documentary
Sources; with notes explanatory of the
phenomena of redaction, and critical mar-
ginal references.

ABBREVIATIONS

AND

TYPOGRAPHICAL INDICATIONS.

J. Judaean prophetie writer, eirc. 800 B. C, in this
type.

E. Ephraimite prophetic writer, circ. 750 B. C, in this
type.

P. Author of the Priestly legal-historical worky circ. 4§o B, C,
in this type.

J*. Editorial additions to J in tiiis tjpe, or smaller.

E* and JE. Editorial additions to E and to JE in this type, or
smaller.

B. Editorial additions to P and to JEP in this type, or smaller.

Words supplied enclosed in [ ]. Displaced material between

— — . Missing material indicated by [ . . . . ]. Cf.— compare ;

Ct. contrast ; f. following verse ; ff. following verses, (i), (2), (3), etc.,
refer to Appendix II. Hebrew notes.

(96)

PART II.
The First Book of Moses^ Commonly Called Genesis.

(P) In the beginning ^God created the heaven and t/ie earth,* 1 ^^
And the earth was ^waste and void; and darkness was upon the 2
face of t/ie ^deep : a fid the spirit of God niaved upon the face of
the waters. And God saidy Let there be lights and there wets 3
light. And God saw the lights that it was good, and God ^divided 4
the light from the darkness. And God called the light Day^ and 5
the darkness he called Night, And there was eve f ting and there was
morning y one day.

And God said^ Let there be a ^firmament in the midst of the 6
waters^ and let it divide the waters from the waters. And God 7
made the firmament y and divided the ^waters which were under the
firmament from the waters which were above the firmament : and
it was so. And God called the firmament Heaven, And there 8
was evening and there was morni^gy a second day.

And God saidy Let the "* waters under the heaven be gathered 9
together unto one placCy and let the dry land appear : and it was
so. And God called the dry land Earth ; and *the gathering to- 10
gether of the wciters called he Seas : and God saw that it was
good. And God saidy Let the earth put forth grasSy herb yielding 1 1
seedy [and] fruit tree bearing fruit * after its kindy wherein is
the seed thereof y upon the earth : and it was so. And the earth 12

>Bx. 6 : af. ^}er. 4 : 23 : Is. 34 : 11. *49 : 35 ; Dt 33 : 13. <Job. a6 : xo ; 38 : i^f. •Am.
9:6; Job a6: 10; 37: 18. *7:ii;8:3. ^}Qlb^i\6, *Sz. 7:19. *w. sa, at ; 6:90; 7:14.
— ^ » The f onnnla ; ** Th ese are the jge y ^ration s oL" fon ns the ti tle_to each one otthau y/

teqaecggl f^'^^TrflfelM^f ^'^^^yy^y-faq^ iM^divi^a^Jn thi^t pni^Tnn (pftn^nlft) ^V

wh ich relates to the patr iarchal pCTJod. This unbroken analogy makes it highly
prSCiiSre 6u EAi doCuiiianuu-y cneory that the title now fonnd in Gen. ii. 4« origi-
nally preceded Gen. i. i, and was removed by the compiler of P and JB to the end
of the section. The awkward form of the sentence, Gen. i. i, confirms this idea,
some of the best Hebrew scholars maintaining that the first Hebrew word is prop-
erly a constmct C in the beginning of "). The author offers the conjecture that
originally the title read, 11. 4^, ** These are the generations of the heavens and the
earth in the beginning of their creation, i. i, God created,'* etc. (a)
(97) 7

96 THE FIRST BOOK OF MOSES,

brought forth grass^ herb yielding seed after its hind^ and tree bear-
if^ fruity wherein is the seed thereof^ after its kind; and Gad saw

13 that it was good. And there was evening and there was mornings
a third day.

14 And God said. Let there be ^"^ lights in the firmament of the heaven
' to divide the day from the night ; and let them be for signs, and

15 for seasons, and for days and years : and let them be for lights in
the firmament of the heaven to give light upon the earth : and it

16 was so. And God made the tvoo great lights ; the greater light to
rule the day, and the lesser light to rule the mght : {ke made\ tkt

17 stars also. And God set them in the firmament of the heaven to
iS give light upon the earth, and to ^^rule over the day and over the

night, and to divide the light from the darkness ; and God sitw

19 t/iat it was good. And there was evening and there was morning,
a fourth day.

20 And God said. Let the waters bring forth abundantly the tnoving
creature that hath life, and let fowl fly above the earth in the open

2\ firmament of heaven. And God created t/u great sea-monsters,
and every living creature that tnoveth, which the waters brought
forth abundantly, after tlieir kinds, and every winged fowl after

22 its kind: and God saw that it was good. And God blessed them,
saying. Be fruitful, and multiply, and fill the waters in the seas,

23 and let fowl multiply in the earth. - And there was evening and
there was morning, a fifth day.

24 And God said. Let the earth bring forth the living creature
after its kind, ccUtle, and creeping things, and beast of the earth

25 after its kind: and it was so. And God made the beast of the
earth after its kind, cuid the cattle after their kind, and every thing
that creepeth upon the ground after its kind: and God saw that it

26 wcu good. And God said, Let us make man ^*in our own image,
after our likeness : and let them have dominion over the fish of
the sea, and over the fowl of the air, and over the cattle, and over
aU* the earth, and over every creeping thing that creepeth upon

2*1 the earth. ^^And God created man in his own image, in the image

wjttd. 5 :ao; Job 38 : 7. >»Jer. 31 :35. '^s: 3 ; 9:6. "5 : 1-3 ; Dt. 4 :3a.

* Read with ^jr. instoMl of " all," tvery beast i»/ aa the oontext demands. '' Beast
of the earth *' means wild beast in distinction from " cattle," i. e. domeatic •ninuda.O)

COMMONLY CALLED GENESIS. 90

4)f God created he him ; '^male and female created he them, [And 2%
God blessed them : and God said unto them^ Be fruitful^ and
multiply y and replenish the earth, and subdue it ; and have domin-
ion over the fish of the sea^ and over the fatvl of the air, and over
every living thing that nwveth upon the earth. And God said^ 29
Behold, I have given you every herb yielding seed, which is upon
the face of all the earth, and every tree, in the which is the fruit
of a tree yielding seed ^ ^to you it shall be for meat : and to every 30
beast of the earth, and to every fowl of the air, and to every thing
that creepeth upon the earth, wherein there is life, [/ have given]
every ^^ green herb for meat : and it was so. And God saw every 3 1
thing that he had made, andy behold, it was very good. And there
was evening and there was morning, the sixth day.

And the heatfen and the earth were finished, andcUlthe host of 2
them. And on the seventh day God finished his work which he 2
had mctde y* ^and he rested on the seventh day from cUl his work
which he had made. And God blessed the seventh day, and hal- 3
lowed it : because that in it he rested from all his work which God
hcul created and made,

— * These are the generations of the heaven and of the earth when 4 ^^
<J) they were created.— \ [....] In the day that Tahweht

»*6:i9; ct. 7:a, "Cf . 9 : aff ; ct. 3 . 18. ^Htwx. ^Ex. 31 : 17. '5: i ; 6:9; io:z ; 11:10,
37, etc.

* Prom this statement, which seems not quite to agree with the representation of
the context in its present form ; from th eseycn-fold repel itiofl ^of the formula of ap-
j)roval, verse s ^^».jO|jig^^gT, 2s^j[i^anj^a_ few'"other phe nomenarWSnfia&genand
ibmeociier important aurhonlies infer that Gen. i. z-ii. 4^1 islioTeZttctly in its origri-
nal shape, but has been adapted by the Priestly Writer to serve as the basis for his
first legral enactment, ii. 3. The original, according to this theory, may have pre-
sented the creation of man as the culminating work of the seventh day. See Bud.
I. pp. 47off'* and my article in Hebraica^ April, 1891.

t Insert before i. z. See note in loc,

tinge matter o fthe tr anslitera tion of f^A w^Wiir r^nnannnp^a v q\ "^f^lj^i
whic^ WaA\ that thft oripilh^l tft^j'^^ftftnrtjft^'f hftprftsftn ^ writer foUows the g lSfTof tfae
'Ame rlCgfil' evisers^wK^giyg the personal name of Israel's G od. I nstead, however, of
using the intrusive vowels e o a, derived from'the word 'edonay^"^"^ Lord," superstl-
tiously substituted by the rabbis for the sacred name, and actually retained by the
English committee in preference to the original, the present work follows the
example of the majority of modem critical works in the interest of self-consistency,
the verdict of scholarship being in favor of short a and e as the original vowels used
when the name of Israers God was pronounced. The vowel sounds were similar to
those occurring in the name of the city Calneh, Gen. z. lo.

100 THE FIRST BOOK OF MOSES.

5 'Ood* ^made earth and hearen. And no plant of the
field was yet in the earthy and no herb of the field
had yet sprang up: for Tahweh God had not caused
It to rain upon the earthy and there was not a man to

6 till the ground ; but there went up a mist from the
earth, and watered the whole face of the ground.

7 And Tahweh God ^formed man of the dust of the
ground, 'and breathed into his nostrils the breath of

8 life; and man became a Hying soul. And Tahweh
God planted a 'garden eastward, in Eden ; and there

9 he put the man whom he had formed. And out of
the ground made Tahweh God to grow eyery tree that
is pleasant to the sight, and good for food ; the tree
of life alsot in the midst of the garden,— and the tree

10 of the knowledge of good and eril.— And a river went out
of Eden to water the fparden ; and from thence it was parted, and

11 became four heads. The name of the first is Pishon; tlut is it
which eompasseth the whoie iand of ^Havilah, where there is

12 f^old ; and the gold of that iand is grood : there is *bdeliiam and

13 onyx stone. And the name of the second rirer is Gihon: the

14 the same is it that eompasseth the whole iand of '^'Casli. And
the name of the third river is Hiddekel: that is it which goeth

15 in fh>nt of Assyria. And the fourth river is Euphrates. And Tah-
weh God took the man, and put him into the garden of Eden to

16 dress it and to keep it| And Tahweh God commanded the

'4:96. 4Ct. V. 4tf and z : I. *Ct. 1:94. V^m. '13:10. *io : 7« 99 ; 95 : x8, etc. *Nam.
11:7. '•to:6ff.

*The insertion of this word after Yahweh here and throughout the second and
third chapter is regarded as due to harmonistic redaction. A Hebrew had no more
need to write God after Yahweh than a Greek to write it after Zeus, or a Roman
after Jupiter. Were it not for the purpose of indicating that the Elohim^ ** God *'
of ch. I. and the Yahweh of ch. II. were Identical, or for some other special reason,
*' Yahweh God" would doubtless have seemed as meaningless to the Hebrew
reader as ** Zeus God ** to the Greek. Inasmuch, however, as the interpolation
may have preceded the union of P and JE, and even that of J and E, it is indicated
in the type of J*.

tThe clause, *^ the tree of life also,'* is perhaps due to very early supplementary
redaction. In this case the last clause of the verse and this should exchange places.
See note to iii. 99.

^Verses 10-15 are supposed to be due to very early supplementary redaction. A
considerable amount of material of this kind is found in the J document, (e. g. iv.
»-i6a, xii. 10-90, xiii. Z4-17, xviii. 92-33) where the incongruity of the material with
its context seems to indicate diversity of authorship, at the same time that the nm-

COMMONLY CALLED GENESIS, IQi

man^ saying^ Of erery tree of the garden thou mayest
freely eat: but of the tree of tliekmowMg« of rood and 17
oYii * thoa shalt not eat of it : for in the day that then
eatest thereof thou shaft snrely die.

And Tahweh Ood sald^ It is not good that the man 18
should be alone; I will make him an help meet for
him. And out of the ground Tahweh Ood "formed 19
OTery beast of the fields and eyery fowl of the air ; and
brought them unto the maii to see what he would call
them : and whatsoever the man called eyery liying
creature^ that was the name thereof. And the man 20
gave names to all the cattle, and to the fowl of the
air, and to erery beast of the field ; but for man there
was not found an help meet for him. And Tahweh 21
Ood caused a "deep sleep to fall upon the man, and he
slept ; and he toolt one of his ribs, and closed up the
flesh instead thereof: and the rib, which Tahweh God 22
had taken from the man, made he a woman, and

terial is obviously written to fit the place and cannot stand alone. (So e. %. iv. z-xte).
The material is therefore redactional rather than primitive. But on the other hand,
these passages have no harmonistic purpose and betray no knowledge of B or P.
More significant still, their formal characteristics (style and language) are identi-
cal with that of their more primitive context. The agreement is in fact remarkable.
Only in their religious and doctrinal ideas there is generally a clear advance upon
the usual standpoint of Ji, and as already said, they differ in context from the in-
corporating material. One of the difficult problems of criticism is to account for
these phenomena. The passages may be accounted for as interpolations due to di-
dactic or supplementary interest (J*), or the incongruities of material may be ac-
counted for as due to the author of our actual J document inserting remarks and
oonunenta of his own into the material which he takes from a still older— doubtless
poetic— source, which he reduces to a continuous prose narrative and thus colors
with his own style and language. On this theory (Dillman's) J himself is really a
J*. Other phenomena seem to indicate that these additions date from a period after
the original ballads and traditions had been reduced to something like the form of
J, and it is undeniable that many of a similar character (cf. xxxii. 10-13, referring
apparently both to J and B passages, and Ex. xxxii. 23— Dill— J— referring to Gen.
xxii. z6— Dill'R) are subsequent to the union of J and B. In the present volume
a smaller type appropriate to secondary elements of the J document has been
adopted, but the reader is left to form his own opinion as to whether this secon-
dary material is secondary to the history as a whole or only secondary as compared
with the sources of J. The most important J' section will be found in Appendix L,
separated for special study.

*Read '' which is in the midst of the garden,*' cf. ill. 3.

108 THE FIRST BOOK OF MOSES,

23 brought her to the man. And the man said. This is
now "bone of my bones, and flesh of my flesh : she shall
be called Woman, because she was taken ont of man.

24 '^Therefore shall a man leare his father and his
mother, and shall cleare nnto his wife: and they

25 shall be one flesh.* And they were both '*naked, the
man and his wife, and were not ashamed.

3 Now the serpent was more subtil than any beast of
the Held which Tahweh Ood had made. And he said
nnto the woman. Tea, hath Godf said, Te shall not

2 eat of any tree of the garden? And the woman said
nnto the serpent. Of the fk*nit of the trees of the gar-

3 den we may eat : bnt of the ft*nit of the tree which is
in the midst of the garden, God hath said, Te shall
not eat of it, neither shall ye touch it, lest ye die*

4 And the serpent said unto the woman, Te shall not

5 surely die : for God doth know that 'in the day ye eat
thereof, then your eyes shall be opened, and ye shall

6 be *as God, knowing good and eril. And when the wo*
man saw that the tree was good for food, and that it
was a delight to the eyes, and that the tree was to be
desired to make one wise, she took of the ft*uit there-
of, and did eat ; and she gave also unto her husband

7 with her, and he did eat. And the eyes of them both
were opened, and they knew that they were naked;
and they sewed flg leayes together, and made them-

»*a9: 14; 37:27. >*xo:9; 19:99. '•3:7' "9:4, 17. *v. 99; Dt. 1:39.

*It is the practioe of this supposed author, J, to latroduce frequent vtiological
narratives, accounting for various phenomena such as the pains of childbirth, iii x6,
the custom among Israelites of abstaining from a certain sinew, xxxii. 3a, frequent
etymologies, etc. The analogy of xxxii 39 and other passages suggests therefore
that in the verbs of v. 94 the Hebrew imperfect should be rendered in Bnglisli by
the present, not the future.

tGod (Heb. Elohim) is used by J in place of Yahweh where a special reason exists
for avoiding the personal name, as when a heathen is speaking, Jud. i. 7 ; or when
one who is personating the rdle of a heathen speaks, Gen. xliii. 29, or is addressed,
xliv. x6; or if the word is used appellatively as in Ex. ix. 98, ** voices of God," i. e.
thunders ; or if there is a purpose to conceal the identity of the divine visitant.
Gen. xxxii. 97-30. Here the seri>ent is either not supposed to know the personal
same of God, or else it is deemed unsuiuble to put the divine Name in the mouth
of a beast.

COMMONLY CALLED GENESIS. lOg

selTes aprons. And they heard 'the TOice* of Tahweh 8
God walking in the garden Mn the eool of the day : and
the man and his wife hid themselres 'ft*om the pres-
ence of Tahweh eod amongst the trees of the garden.
And Tahweh God called nnto the man, and said nnto 9
him^ Where art thon } And he said^ I heard thy roice 10
in the garden^ and I was afk-aid^ becanse I was nalced :
and I hid myself. And he said^ Who told thee that n
thon wast naked } Hast thou eaten of the tree^ where-
of I commanded thee that thou shonldest not eat?
And the man said^ The woman whom thou gavest to be 12
with me, she gaye me of the tree, and I did eat. And 13
Tahweh Ood said nnto the woman, *What is this thon
hast done ? And the woman said, The serpent begniled
me, and I did eat. And Tahweh Ood said nnto the ser- 14
pent, Becanse thon hast done this, 'enrsed art thon
aboTO all cattle, and aboTO eyery beast of the field ;
npon thy belly shalt th^n go, and "dnst shalt thon eat
aU thedays of thy life ; and I will pnt enmity between 15
thee and the woman, and between thy seed and her
seed: it shall brnise thy head, and thon shalt brnise
*his heel. Unto the woman he said, I will greatly mnl- 16
tiply thy sorrow and thy conception; in sorrow thon
shalt bring forth children; ''and thy desire shall be
to thy hnsband, and he shall rnle oyer thee. And 17
nnto Adamt he said, Becanse thon hast hearkened nn-
to the voice of thy wife, and hast eaten of the tree,
of which I commanded thee, saying, Thon shalt not
eat of it: "cnrsed is the ground for thy sake: in toil
shalt thon eat of it all the days of thy life ; thorns 18
also and thistles shall it bring forth to thee; and 19

*II. Sam. 5:24; I. Kings 14:6. 4i8:x; 24:63. •4:x& *4:to; 12:8. ^4:11; 5:99;
9:25. *Mic. 7:17; Is. 65:25. •49:17. '•jo:i5. Ct. 4:7, "5:29.

* The marginal rendering (R. V.) ** sound " is alone correct.

tThe Hebrew permits «ither translation, **Adam** or "the man." Translators
with iv. 25 and v. 2 in view have supposed a proper name, but if the work of J
is considered by itself it will be seen that " the man " is anonymous, or if he haa a
name it is not Adam— A<;ffU7, but Ish— vi'r. Cf. iL 23.

104 THE FIRST BOOK OF MOSES,

'thou Shalt eat the herb of the field; in the sweat
of thy face shalt thoa eat bread, till thou retam unto
the ground; for out of it wast thou taken: for dust

20 thou art, and unto dust shalt thou return.— And the
man called his wife's name Ere, because she was the

21 mother of all living.— And Tahweh Ood made for
Adam and' for his wife coats of skins, and clothed
them.

32 ABd Tahweh €k>d said, Behold, the man is beeome ^^as one of
ns, to know fpood and erll; and now, idlest he put forth his hand,
and take also of the tree of life, and eat, and lire for ever:

23 —therefore Tahweh God sent him forth ft*om the gar-
den of Eden, to till the ground ft*om whence he was

24 taken. — So he drore out the man ; and he placed at the
east of the garden of Eden the ^*Chenibim, and the flame of "a
sword which turned every way, to keep the way of the tree of
life.*

4 And the man 'knew Ere his wife; and she conceived,

and bare Cain, and said, I have gotten a man with [the

2 help of J Tahweh. And again she bare his brother Abel.

i«C£. 8:9, 16. Ct. 1:39. I'll. Sam. 14:17* «o. i«ii:6£. i*Ez. 38:14^; Pft. z8:xi.
**Ez. xo ; x-aa. * vv. 17, 25 ; 19 : 5, 8 ; 24 : 16, etc.

♦ Verse ao is misplaced, since it not only comes in very maldtpropoSy but can have
absolutely no sis^nificance until after iv. i. Let the order be ilL 19, 33, ax (vi. 3?), iv. x,
iii. ao.— Verses 33 and 34 each begin in Hebrew with the simple conjunction '*and*'
which makes the duplication more apparent. The conflicting reasons for the expul-
sion (vs. 33, that the man may become the slave of the soil according to vv. X7~X9 in-
^stead of living on the spontaneously produced fruits of the garden ; vs. 34, that the
usurpation of the divine prerogative of wisdom may not be increased by the further
acquisition of immortality) is supposed by Budde, I. (chapters I. and 11.) to be due to
the introduction of the tree of life« which seems to him to be the cause of various
confusions and to give to the otherwise solemn pronouncing of sentence an appear-
ance of mere action in self-defense, or jealousy. The threat seems unfulfilled and
perhaps impossible of fulfilment Budde proposes to remedy all this by regarding
the verses aa and 34 and the clause ''the tree of life also/* ii. 9, which produces
ambiguity in the allusions of iii. iff, as due to supplementation from Assyro-Baby-
lonian legend, perhaps from the same period as the interpolation ii. X0-X5 and the
great Flood-interpolation. The verse vi. 3, in rather loose connection with its
present context, he thinks was removed from between iii. ai and 33, supplying thus
the singular absence of the threatened penalty of ii. r7. In the latter he would
read, "tree which is in the midst of the garden," in accordance with iii. 3, instead
of *' tree of the knowledge of good and evil.** He obtains thus a perfectly smooth
connection, but the conjecture is a bold one and is only provisionally adopted.
** Adam,** vs. ax, should of course be *' the man.** Cf. note on vs. x^.

COMMONLY CALLED GENESIS. IM

▲ai 'Abel wm a keeper of gheep, but* Cain was 'a tiller of
the groand* And in proeess of tine It came to pass, that 3
Cain bronglit of tbe ftmit of the ground an offering unto Tidiweh.
And Abel, he also brought of the llrstiings of his flock and of the 4
fat thereof. And Tahweh had respect unto Abel and to his offer-
ing : but unto Cain and to his offering he had not respect And 5
Cain was rery wroth, and his countenance fell. And Tahweh said 6
unto Cain, Why art tlion wroth? and why is thy countenance
fallen I If thou doest well, ^halt thou not be accepted I and if 7
thou doest not well, sin coucheth at the door : *and unto thee shall
be his desire, and thou shalt rule over him. And Cain toldf Abel 8
his brother ( . . . j. And it came to pass, when they were in the
field, that Cain rose up against Abel his brother, and slew him.
And Tahweh said unto Cain, Where is Abel thy brother) And he 9
said, I know not : am I my brother's keeper \ And he said, *What 10
hast thou done! the voice of thy brothei^s blood ^crieth unto me
from the ground. And now cursed art thou from the ground, 11
which hath ''opened her mouth to receive thy brother's blood fk*om
thy hand; when thou Ullest the ground, it shall not henceforth 12
yield unto thee her strength, *a Ihgitive and a wanderer shalt
thou be in the earth. And Cain said unto Tahweh, My punish- 13
mentis greater than I can bear. Behold, thou hasf^driven me 14
out this day fki>m the face of the ground ; "and fk*om thy face shall
I be hid ; and I shall be a Ihgitive and a wanderer in the earth ;
and it shall come to pass, that whosoever flndeth me shall slay me.
And Tahweh said unto him, Therefore whosoever slayeth Cain, 15
"vengeance shall be taken on him sevenfold. And Tahweh ap-
pointed a sign for Cain, lest any finding him should smite him.

"And Cain went out from the presence of Tahweh,| and 16
dwelt in the land of Nod^ on the east of Eden. And 17
Cain knew his wife; and she conceiyed^ and bare
Enoch : and he bnilded a city, and called the name of
the city> after the name of his son,| Enoch. And nnto 18
Enoch was born Irad : and Irad begat Mehnjael : and

•Ct. V. ao. *3 5»3; V. 12. *3a :ao. •Ct. 3 : i6. '3 = «3 ; n:8, etc. ^iSiaof; 19:13;
Ex. 3:9. •Num. 16:30. "v. 16. Ct, V. 17. "3:24. »>3:8. »«Ct. v. 24. i»3:8.

♦ Heb. " and." t Heb. ** said to."

tThe pauaflre, iv. »-i6tf, is regarded as the work of early supplementation. In
verses 7, 15, and elsewhere, the obvious connection with J in chap. ill. is fully
recognised, but held to indicate not identity but diversity of authorship, the author
of iv. 7, 15, misconceiving the older passages, ill. xt ; iv. 94.

I Read perhaps with Budde, " his own name.'* Cf. the successive steps of civilisa-
tion U. 19 ; III. 7» «« ; ^'^' a**» «7» «o-aa.

106 THE FIRST BOOK OF MOSES,

Mehnjael begat Methnshael ; and Methnshael begat

19 Lamech. '*And Lantech took unto him two wiyes: the
name of the one was Adah^ and the name of the other

20 Zlllah. And Adah bare Jabal : "he was the father of
2\ sneh as dwell in tents and fhaye] cattle. And his

brother's name was Jnbal : he was the father of all

22 snch as handle the "harp and pipe. And Zillah, ''she
also bare Tnbal-cain^ the forger* of erery cutting in-
strument of brass and iron : "and the sister of Tubal-

23 caIn was Naamah. And Lamech said unto his wiyes :

Adah and Zillah^ hear my Toice ;
Te wiyes of Lamech, hearken unto my speech :
For I haye slain a man for wounding me.
And a young man for bruising me :t

24 "If Cain shall be ayenged seyenfold.

Truly Lamech seyenty and seyenfold. f . . . ]

35 *^And Adam knew his wife again ; and she bare a son, and called

his name Seth: For, [said she,] "Ood hath appointed me another

26 seed instead of Abel; for Cnln slew him. And to Seth, to him

nlso there was born a son; and he called his name Enosh: then

''beipan men to "call upon the name of Tahweh.t [ • • • J

**ro:25, >*xo:9i ; zz ;a9; X9:37f. Ct. V. 9. '•31:27. '''V. 96 ; zo : 31 ; Z9 : 38 ; as : 90, 94.
"36:9a. "Ct V. X5 and 5 :3i. ••Ct. vv. z, Z7. »»v. 96. Ct v. z. »»xo:8. Ct. vv. z-5.
»»X9 : 7, 8 ; X3 14 ; ax : 33 ; 86 : 95, etc.

*The text is certainly corrupt. A literal translation would be, "the former of
every artificer," etc. Tubal (c£. Tubal x. 9— Tibareni, a tribe noted for metallurgry)
should probably be deprived of the suffix '* cain/* of doubtful meaning and wanting
in LXX. Budde would read after " Tubal "— *'and Lamech became an artificer of.
brass and iron." He rejects the last clause of the verse. (4)

t Of, *' I will slay a man for a wound [done] to me, and a child for a bruise [done]
to me.*' So Kautxsch and Socin, Budde, Wellhausen, Dillmann and others. The
life of the " child'* (*' young man" is scarcely true to the Hebrew) and of the ** man"
is the penalty Lamech proposes to exact by means of his superior weapons for a
greater or less injury inflicted on himself. He multiplies thus the powers of his
ancestor Cain eleven*fold.

X Read with LXX. " He began (i. e. was the first) to call," etc. Cf . vs. ao and x. 8.
With Iv. 95 begins the section of the J document known to critics as the Flood-
inter];>olatlon, and supposed to be due to supplementation of the earlier narrative
from Assyro-Chaldaean sources. The Assyrian Creation and Deluge legrends were
brought to light by Geo. Smith (Chald. Ace of Genesis, London, 1876). The domi-
nant critical theory regards this material as having been grafted upon the older
Hebrew tradition by means of a new genealogy starting from Adam and containing
ten names in correspondence with the Assyro-Babylonian story. The only changes

COMMONLY CALLED GENESIS. 107

(P) * This is the booh of the generations of Adam. *In the day 5
that God created man, in the likeness of God made he him j ^rnale 2
and female created he them ; and blessed them^ and called their
name Adam^ in the day when they were created. And Adam 3
Uued an hundred and thirty years, and begat [a son] in *his own
likeness, after his image ; and called his name ^Seth : and the 4
days of Adam after he begat Seth were eight hundred years : and
he begat sons and daughters. And all the days that Adam lived 5
were nine hundred and thirty years : and he died.

And Seth lived an hundred and five years, and ^ begat Enosh : 6
and .Seth lived after he begat Enosh eight hundred and seven 7
years, and begat sons and daughters : and all the days of Seth 8
were nine hundred and twelve years : and he died.

And Enosh lived ninety years, and begat ^ Kenan ; and Enosh 9-10
lived after he begat Kenan eight hundred and fifteen years, and
begctt sons and daughters : and all the days of Enosh were nine 1 1
hundred and five years : and he died,

^And Kenan lived seventy years, and begat MahalcUel : 12
and Kenan lived after he begat Mahalalel eight hundred and 13
forty years, and begat sons and daughters : and all the days of 1^
Kenan were nine hundred and ten years : and he died.

And MahaUUel lived sixty and five years, and begat fared: 15
and Mahalalel lived after he begat fared eight hundred and 16
thirty years, and begat sons and daughters : and all the days of \i
Mahalalel were eight hundred ninety and five years : and he died.

And fared lived an hundred sixty and two years, and begat 18
Enoch: and fared lived after he begat Enoch eight hundred 19
years, and begat sons and daughters : and all the days of fared 20
were nine hundred sixty and two years : and he died.

And Enoch lived sixty and five years, and begat Methuselah .•21

»a:4; 6:9,etc. «i:a6. "iraj. Ct.a:x8flf. <V.x;i:96. »4:a5. Ct.4:iff. ^rad
Vrx. •Ct.4:x7-a3.

reqtiired for theinaeitlon were the borrowing of Noah's name (originally, accord-
ing to Gen. iz. aoff , an agricnltural bero^ discoverer of the vine and ancestor of the
peoples of Palestine) for the new rdle of flood-hero and world-ancestor, and inser-
tion of two new links in the genealogy of verses 17, 18. The other names of J^s
genealogy may be regarded as having been altered at the same time by the inter-
polator to the form they now present in ch. v., or this alteration may be dne to P.
See Appendix I.

lOS THE FIRST BOOK OF MOSES,

2 a and Enoch ^walked with God after he begat Methuselah three
23 hundred years^ and begat sons and daughters : and ail the days
34 0/ Enoch were three hundred sixty and five years : and Enoch
walked with God : ^*and he was not ; for God took him*

25 And Methuselah lived an hundred eighty and seven years^ and

26 begat Lantech : and Methuselah lived after he begat Lamech
seven hundred eighty and two years^ and begat sons and daughters :

27 and all the days of Methuselah were nine hundred sixty and nine
years : and he died,

28 And Lamech lived an hundred eighty and two yearSy and begat

39 ( J) [ • • • ] ft SOU : and he called his name Noah^ saying^
"This same shall comfort us for our worlL and for
the toil of our hands^ because of "the ground which

30 (P) Tahweh hath cnrsed.f And Lamech lived after he begat
NoaJi five hundred ninety and five yearSy and begat sons and

31 daughters: and all the days of Lamech were seven hundred
seventy and seven years : and he died,

32 And Noah was five hundred years old : and Noah begat Shem^
Ifamy and Japheth.

*6 : 9, Ct. 94 : 4(x *'37 130; 4a: 13, 36. **9:3o. **3:i7.

*Budde thinks the divergences from the regular formula of P in veraM ua and
•4 to rest upon daU afforded by the genealogy of the Flood interpolator. He also
gives reasons for preferring the numerical readings of the Samaritan text In this
chapter, in this opinion being supported by the best authorities,
cording to the Sam. are as follows -

Years of
further life.
800
«07
815
840
830

785
300

6S3
600

4SO

The year 1307 A. M., in which all the latter half of the patriarchs perish except
Bnoch and Noah, is the year of the Flood.

t From the critical point of view vs. 09 is a fragment of J's genealogy which origi-
nally Introduced ix. ao-«7 where the fulfilment of the prediction is found. On this
basis translate literally '* from the ground.** It is the same ground cursed by Yah-
weh iil. X7ff, which is now to produce the cheering and comforting vine. Cf. Prov.
xxxl. 6f Jer. xvi. 7 ; Ps. cxiv. 15, etc

Year of

first iion.

Adam

130

Seth

«o5

Bnosh

90

Kenan

70

65

Jared

'6a

Bnoch

65

Methuselah

67

Lamech

S3

Noah

500

St authorities. The numbers ao-

Years
at death.

Year of
death, A. IL

930

930

91a

lofa

905

XX40

9to
895
847
365

ins

xt90

887

7io
653
9SO

X307

?'

COMMONLY CALLED GENESIS. IM

(J) Aad it eame to pass, when men began to multiply 6
on the face of the ground, and daughters were born
unto them, that 'the sons of Ood saw the daughters 2
of men that they were fair ; and they took them
wires of all that they chose.— And Tahweh said, 'My 3
spirit shall not striye with man for oyer, for that he
also is flesh : yet shall his days be 'an hundred and
twenty years. — The Nepliilim were la the earth ia thoe^ 4
days, and ali»o after that, when the sons of Ood 'came in
unto the 'daughters of men, and they bare children
to them : the same were the 'mighty men which were
of old, the 'men of renown.* T • • - 1 And Tahweh saw 5
that the wickedness of man was great in the earth, and tluit "eyerj
imagination of the thoughts of his heart was only eyil eontin-
nalljr. And it ^repented Tahweh tliat he had made man on the 6
eartli, and it ^^rieTed him at his heart And Tahweh said, I will 7
"destroy man whoM i hare erMted txwoBL the face of the ground ; botk
■u, •■« bcMt, ud CRc»iB9 ihiBff, aid fowl of tke air ; f for it repentcth

me that I hare made theuL But Noah '*fonnd grace in the eyes of 8
Tahweh. [ . . . 1

(P) ^^ These are the generations of Noah, Noah was a right- 9
eous meuiy \ and] perfect in his generations : Noah ^^walked with
God. And Noah begat three sons^ Shem^ Hanty and Japheth. 10
And the earth was corrupt before God^ and the earth was filled 1 1
with violence. And God saiv the eapth^ and^ behold^ it tcfos cor- 12
rupt , for ^^all flesh had corrupted his way upon the earth.

And God said unto Noah^ The end of all flesh is come before 13
me ; for the earth is filled with violence through them ; and^ be-
holdy I will destroy them with the earth. Make thee an ark of \\
gopher wood : rooms shall thou make in the ark^ and shall pitch
ii within and unthout with pitch. And this is /una thou shall 15
make 1? ; the length of the ark three hundred cubits^ the breadth

»3:m; Jobx:6: a:z. «a:7. »Dt.34:7. «x6:a; 30:3; 38:8. •11:5. •io:8£. 'Num.
16: a. •8:21. *Bx. 3a : la, 14. Ct Num. aj : 19. "34:7. "7:23. Ct. v. 13. "x8:3;
Z9:x8; 30:37; 33:5; 33:8, to, x5, etc. 1*3:4; 5: z, etc "5:2a. '»Vv. 13, 17, X9, etc.

* In verae 3 tranalate aa in Part III. See Rev. Ver. margin. The verae is perhapa
taken from after ili. 19 or ax. See note in loc. In verae 4 I have deviated from pre-
▼iooa aaalyaoB. See Htbruica^ April, t89x. (5)

t The worda in small type, va. 7, are attributed on linguistic grounds to late sup-
plementary redaction.

110 THE FIRST BOOK OF MOSES,

16 of it fifty cMis^ andthe keigki 0/ iiikiriy euHts. A light skalt
thou make to the ark^ and to a eudit shait thou finish it upward;
and the ^*door of the ark shalt thou set in the side thereof; with

17 lower y second^ and third stories shalt thou make it. And /, be-
holdy I do bring the flood of ^voters upon the earthy to ^"^ destroy ail
fleshy wherein is the breath of life^ from under the heaven ; every

18 thing that is in the earth shall die. But I will ^^eitablkh my cov-
enant with thee ; and thou shalt come into the ark^ ^^thou^ and tky

19 sonSy and thy wife^ and thy sons* wives with thee. And of every
living thing of all fleshy **two of every sort slialt thou bring into
the ark, to keep them alive with thee; they shall be male and female,

20** Of the fowl after their kind, and of the cattle after their kind,
of every creeping thing of the ground after its kind, two of every

2 1 sort shall come unto tJue, to keep them alive. And take thou unto
thee of all food tliat is eaten, and gather it to thee : and it shall be

22 for food for thee, and for them, " Thus did Noah; accordit^ to
all that God commanded Mm, so did he,

7 (J) And Tahweh said nnto Noalif Come thou and all thj hoiue Into
the ark ; for thee have I seen righteous before me in this genera^

2 tion. Of oTerj Mclean lieast thou slialt take to thee seren and
seven, Hhe male and his female; and of the leasts that are not

3 clean two, the male and his female; of the fowl also of the air.
Seven and seven, maI* ud fbawie t * to keep seed alive upon the face

4 of all the earth. For yet seven days, and 'I will cause it to rain
upon the earth forty days and forty nights; and every liring
thing that I have made will I ^destroy Ihim oif the face of the

5 ground. And Noah did according unto all that Tahweh com-
manded him.

6 (P) ^And Noah was six hundred years old 7vhen the flood of

7 (J) 'fi^citers 7vas upon the earth. And Noah went in, and his sons,
and his wife, and his sons' wives with him, into the ark, because of

8 the waters of the flood. Of clean beasts, and of leasts that are not

9 clean, and of fowls, ud or tyvtj uisf tt«i creep«th «pMi Ue sroud, there

>«Ct. 8:13. "7:15. Ct 7:a. »«9:8(r. »»7:7; 8:i5£. Ct7:i. ••7:i5£. Ct 7:..
•»i : ax. ««7 : s, 9, 16 ; Ex. 7 : 6, xs etc. »Ct. 6 : i9f. 'Ct. 6 : 19. »Vv. », la, aj ; 8:6.
Ct. TV. II, 34; 8:3-5. <6:7;v. 23. *xa:4; 17: z, etc.

*The expression **the male and his female '* of vs. a is by no means the same as
"male and female" w. 3 and 9. The former means literally "the man and his
wife" (German Maenncken und Weibcken), The latter is the equivalent of the
English " male and female," but occurs exclusively in passages assigned to P and
the later literature. Hence the assignment of the clause in vv. 3 and 9 to R.

COMMONLY CALLED GENESIS. HI

^v«mt in iw«Mi4 tiM uito MmIi tela the w^ mo* «■« ftMi^* «i CkMlt
COTwandei Noah. And it cftMe to paan after the 'Beven days, that lo
(P) the waten of the floed were n|»en the earth. Jn the six ii

hundredth year of Noah's li/e^ in the second months on the seven-
teenth day of the ntonth,X on ''the same dc^ were all ^the fountains of
fhe great deep broken up^ and the windows of heaven were opened.
(J) *And the rain was upon the earth forty days and forty nights. 12
(P) In the ^"^ selfsame day entered ^^Noahy and Shem^ and Ham ^ and 13
Japhethy the sons of Noah, and Noah's wife, and the three wives
of his sans with them^ into the ark ; they, and ^^ every beast after 14
its kind, and all the cattle after their kind^ and every creeping thing
that creepeth upon the earth after its kind, and every fowl after
its kind, every bird of every sort. And they went in unto Noah 15
into the ark, ^^ two and two of all flesh wherein is the breath of life.
And they that went in, went in male and female of all flesh, as 16
(J) (P) God commanded him: — ^and Tahweh shut him ln.| — And 17
(J) the flood was forty days^ upon the earth ; and the waters In-
creased, and bare up the ark, and it was lift np above the earth.
(P) And the waters prevailed, and increctsed greatly upon the earth; 18
and the ark went upon the face of the waters. And the wcUers 19
prevailed exceedingly upon the earth ; and all the high mountains
that were under the whole heaven were covered, ^* Fifteen cubits 20
upward did the wcUers prevail s and the mountains were covered.
And all flesh died that moved upon the earth, both fowl, and cat- 21
tU, and beast, and every creeping thing that creepeth upon the
(J) earth, and every man : — all In whose nostrils was the breath 22
of ike fpirit 9t life, of all that was In the dry land, dled.-*And every 23

•V.4. »V. 13; 17:93,96; Ex. ia:4z; 19:1. •z:9,6l 'V. 4. *»V. ix,etc. »»6:i8.
vv, 7, 8, xsf. Ct. 7 : X. "6:90; x: ax. "6:17. >*Cf. 6: 15; 8:4.

* Harmonlstic redaction. Cf . the ** two of each " in w. 9 and 15 with *' sevens " of
vs. 9, and see note to vs. 3.

tSam. Targ. Vulg. (the latter resting: no doubt on LXX. MSS.) have '' Yahw^h."—
After vs. 9 insert the clause, *' and Yahweh shut him in," vs. z6.

1 1, e. 40 days and 7 days from the first day of the 600th year. Cf. iii. X3 and vii. 4.
P is here apparently dependent on J*.

i Necessarily removed by the redactor from after vs. 9.

I Harmonistic redaction.

US THE FIRST BOOK OF MOSES,

llYlnf thing WM 4«itroyed* whick was npon ike fkee ef ikib

froand« kolk mm, vU cmUe, m4 erMpla^ thlaff, m4 fowl cf th« imfw | m4

Uey were 4eitioye4 AreM the «uili : and Nofth only WHS left, And thej

24 (P) that were with him in the ark. And the waters prevailed

upon the earth an hundred and fifty days.
8 And God remembered Noah^ and every living t/ungy and ail the
cattle that were with him in the ark : and God made a wind to

2 pass over the earthy and the waters -assuaged ; tlie fountains also

(J) ^f^^ ^^^P ^ndthe windows of heaven were stopped^ — and the

3 rain from heayen wius restrained ; and the waters retnmed from
(P) olT the earth continually ; t — <»^ a//rr an ^hundred and

4 fifty days the waters decreased. And t/u ark rested in the seventh
month, on the seventeenth day of the months upon the mountains of

5 Ararat. And the waters decreased continually until the tenth
month : in the tenth months on the first day of t/ie month^ were the

6 (J) tops of tJu mountains seen. And it came to pass at the end
of *forty days, that Noah opened the window of the ark which he

7 had made: and sent forth a raren, and It went forth to and fro,

8 nntll the waters were dried np from oir the earth. [ . . . J And he
sent forth a dove fh>m him, to see if the waters were abated ftt>m

9 olT the fhco of the ground ; but the doTo found no rest for the sole of
her foot, and she returned unto him to the ark, for the waters
were on the face of the whole earth : and he pnt forth his hand«

10 and took her, and brouirkt her in unto him Into tlie ark. And he
stayed yet other seven days;t and again he sent forth tlie dove

11 out of the ark ; and the dove came In to him at eventide; and, lo,
in her mouth an olive leaf plnckt off: 'so Noah knew that the

IS waters were abated ftum off the eartiL And he stayed yet other
.seven days; and sent forth the dove ; and she retnmed not again

13 (P) unto him any more. A fid it came to pass in the six hundred
and first year^ in the first month, the first day of the months the
(J) waters were dried up from off t/ie earth : and Noah removed

i7:a4, •7:4,". »Ct.8:i5.

• Read » He (i. e. Yahweh) blotted out every living thing " with margin (R. V.>,
and insert vs. 23 after ** face of the ground " in 33a. *' The spirit of " after " the
breath of/* vs. 33, is probably a late gloss.

t Insert after 6a, *' That" (vs. 6) and **and ** (vs. s) represent the same Hebrew
conjunction.

X ** Yet other " implies the former existence of the clause, *' And he stayed seven
days " before vs. 8.

COMMONLY CALLED GENESIS. 118

the ^Teiiair* of the ark, aad lo^Aed, tad, behold, the faee of the
(P>freii]i4 was dried, f . . . ] And in the second monthy on 14
the seven and twentieth day of the monthy was the earth dry.

And God spake unto Noahy sayingy Go forth of the arky 15-16
thouy and thy wife^ and thy sonSy and thy sons' wives with thee.
Bring forth with thee every living thing that is with thee of all i^i
fleshy bothfowly and cattUy and every creeping thing that creepeth
upon the earth ; that they may breed abundantly in the earthy and
^be fruitfuly and multiply upon the earth. And Noah went for thy 18
and his sonSy and his wifey and his sons* wives with him : every 19
beast y every creeping thingy and every fowly whatsoever moveth up-
on the earthy ^ after their familieSy went forth out of the ark.
(J) And Noah ^bnllded an lUtar unto Tahweh, and took of eyerj 20
clean beast, and of eyery clean fowl, and offered burnt offerings
on the altar. And Tahweh smelled the sweet saTonr ; and Tahweh 21
said in his heart, I will not again carse the gronnd any more
for man's sake, for that Hhe imagination of man's heart is otII
from his youth ; neither will I again smite any more OTory thing
liTing, as I hare done. While the earth remaineth, seedtime and 23
harrest, and eold and heat, and summer and winter, and day and
(P) night shall not eeue. [ . . . ]\ And 'God blessed Noah and 9
his sonSy and said unto themy Be fruitfuly and multiply y and re-
plenish the earth. And the fear of you and the dread of you 2
shall be upon every beast of the earthy and upon every fowl of the
air ; with all wherewith the ground teemethy and all the fishes of
the seay into your hand are they delivered. Every ^moving thing 3
that liveth shall be food for you ; as the green herb have I given
you all. But flesh with the life thereof y [which is] the blood 4
thereof y shall ye not eat. And surely your bloody [the blood] of 5
your liveSy will I require ; at the hand of every bectst will J re-
quire it : and at the hand of man, even at the hand of every man's
brothery will I require the life of man. Whoso sheddeth man's 6
bloody by man shall his blood be shed: for *in the image of God

4Ct. 6:i6b *i : «, nS, etc. ^10:5, ao, 31, etc. ^isiS; 13:18, etc «6:5. *i:9a, a8, etc.
*Cf. 1 : 39. 'i : a6£ ; 5 : 1-3.

•Strictly ** cover" or "roof." Both writers avoid the word for ship, that ren-
dered '*ark " meaning box or chest ; but the conception is apparently more primi-
tive here than in vL X4ff.

t Supply perhaps the story of the bow as token of the covenant, cf . ix. xiif .
8

lU THE FIRST BOOK OF MOSES,

7 made he man. And y&Uy *ie ye frmUful^ and muUiply ; bring
forth abundantly in the earthy and multiply therein.

8 And God spake unto Noah^ and to his sons with hsm^ sayings

9 ^And ly beholdy I establish my covenant with you^ and with your

10 seed after you ; audwith every living creature that is with you^
the fowly the ccUtle^ and every beast of the earth with you ; of all

1 1 that go out of the arky even every beast of the earth. And V will v
establish my covenant with you ; neither shall all flesh be cut off
any more by the waters of the flood ; neither shall there any more

12 be a flood to destroy the earth. And God saidy This is the token
of the covenant which I make between me and you and every living

13 creature that is with yoUy for perpetual generations : I do set my
bow in the cloudy and it shall be ''for a token of a covenant between

14 me and the earth. And it shall come to pasSy when I bring a

15 cloud over the earthy that the bow shall be seen in the cloudy and I
ivill remember my covenanty which is between me and you and
every living creature of cUl flesh ; and the waters shall no more

16 become a flood to destroy all flesh. And the bow shall be in the
cloud ; and I will look upon 1/, that I may remember the everlast-
ing covenant between God and every living creature of all flesh

17 thesis upon the earth. And God said unto Noahy This is the
token of the covenant which 1 have established between me and all
flesh that is upon the earth.

18 (J) And "the 8011A of Noah, that went forth of the ark, were Shem,

19 aad Ham, and Japheth: tu Bm ti ti» ittiMr «roMaM.* These three

*i:a8; V. X. »6:x8; 17 : a, 4, 7, lo, etc. •V. 9. 'x7:xx; v. X7. •diS; 7:1. €1.5:33;

6:xo; 7:x3.
. • The last clause of vs. x8 is attributed to harmonistic redaction. Verses x8 and 19
/ are regarded as the caption to the Flood-interpolator's table of nations in ch. x., by
7 which Noah appears as ancestor of the world's population. After the separation of
I the documentary analysis is effected, however, the ancient fragment which knows
: him as an agricultural hero, discoverer of the vine, ix. ao-27, appears to stand in a
> connection which represents him as father only of the tribes of Canaan, the coun-
^. Ji^ try of the vine, Shem— the Hebrew stock, Japheth— the Philistines, or perhaps
/ Phoenicians, and Canaan— the Canaanitea. '' Ham, the father of," in vs. aa, appears
^ thus as a harmonistic gloss, identical with that under consideration, both bejng
/ designed to reconcile vs. 34 with vs. x8. In support of this view it is urged that vs. as

with its curse upon Canaan as the wrong-doer, and especially its expression ** his
\ brethren," proves that '' Ham " has no place in the original story, though of course,
• as representative of African races, very necessary to the character of Noah as a^

world-ancestor. It being necessary to introduce this story, if at all, t^fter the Flood,

the supposed Flood-interpolator if he wished to preserve it wofold be obliged to

COMMONLY CALLED GENESIS. 115

were the sou of Nofthx A»d of tkose was the whole e«rth *OTor-
spread.

—And Noah "began to be an husbandman, and plant- 20
ed a Tineyard : and he drank of the wine, and was 21
"drunken; and he was uneoyered within his tent.
^And Ham, the father of * Canaan, saw the nakedness of 22
his father, and told his two brethren without. And 23
Shem and Japheth took a garment, and laid it upon
both their shoulders, and went backward, and covered
the nakedness of their father ; and their faces were
"backward, and they saw not their father's naked-
ness. And Noah awoke from his wine, and knew what 24
his youngest t son had done unto him. And he said, 25

Cursed be Canaan ;

"A servant of servants shall he be unto his breth-
ren.
'*And he said, 26

Blessed be Tahweh, the God of Shem :

And let Canaan be his servant.

God enlarge Japheth, 27 ,

And let him dwell in the tents of Shem ;

And let Canaan be his servant.^—

(P) And Noah lived after the flood three hundred and fifty 28

*io:a5; 11:1. 'S:^^; 10:8. >>43:34« •■19:8; 13:3; 35:«i ; 49:11. »*V. 96f. Jos.
9 :a7 ; 27 : 18 ; Jttd. 1 : a8ff: ><a6 : ^.

adopt tlie expedient of introducing the harmonistic clauses here and in vs. aa. The
theory affords thus at least a possible explanation of the inappropriateness of the
story in its present connection. Observe that Noah's sons are married and have
Camiles aoeordlag to vilL 1 1 ; ix. i8f (J*> and that they are over 200 years old accord-
ing to vs. 3a ; xi. lof. (P).

*See note to vs. 18.— In vs. ao read " And Noah was (became) an husbandman and
began (i. e. was the first) to plant a vineyard." Cf iv. a, 17 C* was a city builder")
ao-aa, a6 ; x. 9, 8.

tThe Hebrew is identical with i Sam. xvi. 11 ; zvii. 14, excluding the translation
** younger " (R. V. margin). The ground for the marginal reading is the fact that
Ham according to the composite Pentateuch is the second and not the youngest
son. But the analysis shows the reference to be not really to Ham in this passage
but to Canaan,

tinsert after v. 39.— Read *' their servant " in vs. a6f. The Canaanite is doubly
enslaved. Reduced first by Israel to taskwork he becomes subsequently ** servant
of servants " to the Philistine (Phoenician ?). *' God " vs. a7, if original, was used as
more appropriate in speakmg of a people to whom the Deity would not be known by
his personal name ; if altered, this was doubtless the ground for change. (6)

.r

lie THE FIRST BOOK OF MOSES,

2g years. And all the days of Noah were nine hundred and fifty

years : and he died,
10 ^Now these are the generations of the sons of Noahy Shem

(J) Ham and Japheth. — and 'mito them were song bom after

the flood.*— [ . . . ]

2 (P) ^The sons of Japheth j Gomer, and Magogs and Madai^

3 and Javan^ and * Tubaly and Meshich^ and Tiras, And the sons

4 of Gomer ; Ashkenaz^ and Riphath^ and Togarmah, And the
sons of Javan ; Elishah^ and Tarshish^ Kittim^ and Dodamm.

5 ^ Of these were the isles of the nations divided in their landsy [ . . . ]
every one after his tongue ; after their familieSy in their nations.

6 And the sons of Ham ; Cush^ and Mizraim^ and Put, and Ca-

7 naan. And the sons of Cush j Seba^ and ^Havilahy and Sabtahy
and Raamahy and Sabteca : and the sons of Raamah ; ^Sheba^

8 (J) and^Dedan. And Cash begat Nimrod: he began to be a

9 ^mightj one in the earth.— He was a mighty hunter be-
fore Tahweh: 'wherefore it is said^ Like Nimrod a

10 mighty hunter before Tahweh.f— And the beginning of
his kingdom was *Babel, and Erech, and Aeead, and Calneh, in

11 the land of Shinar. Oat of that land he went forth into Assyria*

12 and bailded Nineyeh, and Itehoboth-Ir, and Calah, and Resen be-

13 tween Nineyeh and Calah (the same is the great eity). And Miz-
raim begat Lndim, and Anamim, and Lehabim, and Naphtnhim,

14 and Pathmsim, and Casluhim (whenee went forth the Philistines),
and Oaphtorim. \

15-16 And Canaan ^^begat Zidon his firstborn, and Heth; "uid

17-18 tk« Jebulte, uid tke AaioHto, tsd tk« GliffMhito; uid tk« HlTf^, uid tk«

Arklto, tad th« SUito ; uid tke Arradlte, mad the EeMArite, uid tke HMUrtklte t

and afterward were the families of the Canaanite spread abroad.)
19 "And the border of the Canaanite was from Zidon, "as thon

»9 : 4, etc. «4 : 18, a6. Vv. 21, 25. 'W. 6, aa. Bx. 6 : 14*. «4 : v». •Vv. so, 31. •Ct. aSf :
as 13. ^6:4. "9:94, etc. •Ct. 11:1-9. I'aarai. "isiijff. "'V. 3a >*i3 : xo ; 95 : z8.

*The last clanee of vs. i Is considered by Kautxach and Socln to be taken from J*b
interpolator. If so its origfinal position mnst have been between ix. 19a and 19^. Or
else we may consider ix. z8« 19 to be dne to R entire.

tThe Hebrew gives reason to think that verse 9 is not now in its oris^inal position.
Budde coojectnres for it a position after vi. 4. (7)

tAmos ix. 7 would lead us to expect the relative clause at the end of the verse.
It is perhaps a gloss introduced at the wrong place from the margin.

(Verse 18^ is in the present connection incomprehensible to the critical mind, since
'' the families of the Canaanites" are those just enumerated. The analysis traces.

COMMONLY CALLED GENESIS, 117

yoest toward Oerar, unto Oaza; as thou goeBt toward Sodom aHd
(P) Gomorrah and Admah and Zeboiim, nnto Lasha. ^* These 20
are the sons of Ham^ after their families ^ after their tongues^ in
their landSy in their nations.

(J) And '*nnto Sliem, the father of all the ehildren of 21
Eber^* the elder brother of Japheth, to him also were child-
(P) ren bom. [ . . . J The sons of Shem ; Elatn^ and ^^Asshur^ 22
and Arpachshad^ and Lud^ and Aram, And the sons of "Aram 723
"CIz, and Hul^ and Gether^ and Mash. And Arpaehshad begat 24
Shelah; and Shelah begat Eber.f And nnto Eber were bom two 25
sons : the name of the one was Peleg ; for in his dajs was the earth
"dlTided ; and his brother's name was ^*Joktan. And Joktan be- 26
gat Almodad, and 8heleph« and HazarmaTeth^ and Jerah; and 27
Hadoram^and Uzal, and IHklah; and Obal, and Abimael, and 28
i*Sheba ; and Ophir, and *^HaTilaii9 and Jobab : all these were the 29
sons of Joktan. And their dwelling was from Mesha* as thou goest 30

"Vv. 5, 31. *»V. 1. »«Ct. as : 3. "Ct. ,, . ,,. i«„ . ,_^ 10,5 . ^ ttv. 7.
however, in many places the hand of a redactor who dellfirhts in Introducing these
lists of Canaanitish tribes at every practicable point (cf. xv. 19-3 x, Ex. iii. 8, 17, etc.).
If x6-x8a were dne to this supplementing redaction, intended perhaps to give the
nsual number of xa Palestinian iribeSf x8^ forms a very good connection after vs. 15.

^Thls clause— or rather the words, "all the children of"— is by many critics
regarded as a harmonistic interpolation connected with vs. 04 (see note following),
the insertion of two generations between Shem and Bber necessitating a change
from '' father of Bber." But the original cannot have read '' father of Bber," for
no writer would say, " And to Shem, also, the father of Bber, were bom sons :
Eber^^ etc. On the other hand, the evidence against vs. 34 is as conclusive as criti-
cal evidence can be, and the clause in question is at least superflnous if not incon-
gruous here. The phenomena may be accounted for by supposing J* to be enriched
here, as in vs. 9 and probably elsewhere (cf . vs. 35 with xi. x-9) in this table, from his
primitive source. With this idea the form of the clause corresponds. Cf. iv. gof ;
xi. 39 ; xix. 37f .

t Verse 34 introduces two generations, apparently to make the number corre-
spond with the previous genealogies of J* and P (ten generations and a triad).
Without it there are, as in J ^ generally (cf. iv. 17-34), seven and a triad. With it
Terah becomes the tenth (by counting both termini, or by the addition of Cainan
[LXX.] ) from Shem, as Noah is tenth from Adam. The question arises whether
the interpolation is due to R or to J*. In favor of the former is the fact that were
the verse not here R would be compelled to insert it from xi. laff. On the other
hand we observe : first, as in the case of the previous genealogy, iv. 17^-36, it is J*
(iv. 35f.) who has done the work of expanding in advance of P ; and second, If R
were transcribing from xi. x3ff he would doubtless use the word there employed for
'' begat," viz., kolid^ the causative, or Hipkil form of the verb yalad^ ** to bear."
This P invariably uses, apparently regarding the Qa/ or indicative form, yalad^
which J uses, as a gross solecism. It is the latter which is twice used in vs. 34.
Hence the assignment of this verse (against other critics) to J* ; with the assump-
tion, of course, that it was preceded by the substance of saf.

118 THE FIRST BOOK OF MOSES,

31 (P) toward Sephar, the moantain of the east [ - . • ] These
are the sons of Shenty after their families^ after their tongues^
in their landSy after their nations,

32 These are the families of the sons of Noah, after their gener-
ations, in their nations : and of these were the nations divided in
the earth after the flood.

11 (J) And the whole earth was of one 'language and

2 of one speech. And it came to pass^ as they Jour-
neyed 'easty that they found a plain in the land of

3 'Shinar ; and they dwelt there. And they said one to
another; *Oo to, let us make brick, and burn them
thoroughly. And they had brick for stone, and slime

4 had they for mortar. And they said. Go to, let us
build us a city, and a tower, whose top [may reachj
unto heayen, and let us make us 'a name ; lest we be
scattered abroad upon the face of the whole earth.

5 And Tahweh *came down to see the city and the tower,

6 which the children of men builded. And Tahweh
said. Behold, they are one people, and they hare all
one language ; and this is what they begin to do; and
now ^nothing will be withholden ft*om them, which

7 they propose to do. Go to, let us go down and there
confound their language, that they may not under-

8 stand one another's speech. [ ... J 80 Tahweh *scat-
tered them abroad from thence upon the face of all

9 the earth : and they left off to build the city. ''There-
fore was the name of it called Babel ; because Tah-
weh did there confound the language of all the earth :
and from thence did Tahweh scatter them abroad up-
on the face of all the earth.

j>>io (P) " These are the generations of Shem, ^^Shem was an hun-
1 1 dred years old, and begat Arpachshad two years after the flood: * and
Shem lilted after he begat Arpeuhshad five hundred years, and
begat sons and daughters,

^Ct. zo : 5, ao, 3if . *a:8;za:8. *xo:i<x *Vv. 4, 7; 38:16; Ex. z :ta *6:4. *i8:ai;
Bx. 3:8. *3 : a«. •a : aa ; 18 : 2. •Ct. ch. icx J^a : 24 ; xo : 9, etc. >»3 : 4, etc »«Ch. 5.

*This clause is incompatible with the chronolosry (cf. vii. xz ; ix. a8) and is probably
due to supplementation.

COMMONLY CALLED GENESIS. 119

And Arpachshad lived five and thirty years^ and begat Shelah : \2
and Arpachshad lived after he begat Shelah four hundred and 13
three yearSy and begat sons and daughters.

And Shelah lived thirty years, and begat Eber ; and Shelah 14-15
lived after he begat Eber four hundred and three years, and begat
sons and daughters.

And Eber lived four and thirty years, and begat Peleg : and 16-17
Eber lived after he begat Peleg four hundred and thirty years,
and begat sons and daughters.

And Peleg lived thirty years, and begat Reu : and Peleg 18-19
lived after he begat Reu tivo hundred and nine years, and begat
sons and daughters.

And Reu lived two and thirty years, and begat Serug : and 20-21
Reu lived after he begat Serug two hundred and seven years, and
begat sons and daughters.

And Serug lived thirty years, and begat Nahor : and Serug 22-23
lived after he begat Nahor two hundred years, and begat sons and
daughters.

And Nahor lived nine and twenty years, and begat Terah : 24
and Nahor lived after he begat Terah an hundred and nineteen 25
years, and begat sons and daughters.

And Terah lived seventy years, and begat Abram, Nahor, and 26
Haran.
^ ^^ Now these are the generations of Terah. Terah begat Abram, 27
(J) Nahor, and Haran; and Haran begat Lot, And Haran 28

died In the presence of his father Terah in the *Uand
of his natiyfty^ 'Mn Ur of the Chalil^es.* And Abram and 29

"a:4,etc. »*a4:7. Ct. 48:6. »»is:7. Ct 94:4, 7.

* The great Flood interpolation is supposed to end at about this point, where the
genealogy of Abram from Shem, the Flood survivor, coincides with that from Shem
the brother of Japheth and Canaan. Ur of the Chaldees is a name which cannot
belong to the earlier form of the text, since Haran (xxiv. 4, 7) in Aram Nahar-
aim, and not Ur Chasdim in southern Babylonia, was Abram*s fatherland ; and
would naturally be the land of Haran*8 nativity. So Chesed, father of the Chasdim
or Chaldees in Gen. zxii. as. Is nephew to Abraham. Hence the strong disposition
among critics to regard " Ur Chasdim " as a last trace of the Assyro-Babylonian
material at the point of interweaving. It is urged that Ur Chasdim is as exactly in
^lace in a story of Noah the hero of a Babylonian flood story as it is out of place in
the geographical relations of ** Noah the husbandman '* and his Palestinian desoeo-
dants.

120 THE FIRST BOOK OF MOSES,

Nahor took them wires : the name of Abram's wife
was Sarai ; and the name of Nahor's wife^ '^Mileah^
the daughter of Haran^ the father of Milcah, and the

30 father of Iscah. And Sarai was ''barren ; she had no

31 (P) child. And Terah took Abram his son^ and Lot the son of
HaraUy his sotCs son, and Sarai his daughter in laWy his son
Abram* s wife ; and they went forth with them * from Ur of the
ChaldeeSy to go into ^^the land of Canaan ; and they came unto

32 Haran, and dwelt there. And the days of Terah were two hun-
dred and ^ve years : and Terah died in Haran,

ViC (J) Now Tahweh said unto Abram^ Get thee out of
^hy country^ and from thy kindred^ and from thy
father's house, unto 'the land that I will shew thee :

2 and 'I will make of thee a great nation, and I will
bless thee, and make thy name great ; and be thou

3 a blessing : and ^I will bless them that 'bless thee, and
him that curseth thee will I curse: and in thee shall

4 all the families of the earth be blessed^ 80 Abram
went, as Tahweh had spoken unto him ; and Lot went

(P) with him : — and Abram was seventy and five years old

5 wh^n he departed out of HaranX — *And Abram took Sarai his
wife, and Lot his brother* s son, and all their substance that they
had gathered, and the souls that they had gotten in Haran ; and
they went forth to go into ''the land of Canaan ; and into the land

^ (J) of Canaan they came. And Abram passed through
the land unto the place of Shechem, unto the 'oak of
Moreh.n *And the Canaanite was then in the land.

7 And Tahweh appeared unto Abram, and said ; '*Unto

i*99:aoff. "15:2. i^Ct ia:i. »Num. lot.yj, «CL 11:31. *Bx. 3s:xo; Num. 14 :ia.
^37; 39; Num. 24:9. *a8 : 14. C£. 48 : ao ; Jer. 23:29. Cl 18: 18 ; aa: 18; 26:4. *3i:i8;
36:7; 46:6. ^xi:3i. "35:4; J08. 94:26. •11:7; a4:3i37- **»S-7-

* Translate with Sam. LXX. Vulfi^. ''and brought them forth."

tOr ''bless themselves,** i. e. invoke a blessing. Cf. Gen. xlviii. ao.

X Insert after 5*.

\ I. e. " Soothsayer's oak," cf. Jud. Iv. 5, " the palm tree of Deborah,*' and ix. 37,
" the augur's oak.** To ham-maqom^ " the place," vs. 6, B. Stade gives the specific
sense "the sacred place," i. e. shrine, or bamahy of Shechem. Cf. II Kings v. 11.
(Heb.) and note to xxviii. zi.

COMMONL Y CA LLED GENESIS. 121

thy seed will I gfye this land : "and there bullded he
an altar unto Tahweh^ who appeared unto him. And 8
he "remoyed from thence unto the mountain on the
east of Beth-ely and pitched his tent^ having Beth-el
on the west^ and Ai on the east : and "there he builded
an altar nnto Tahweh, and ''called upon the name of

Tahweh. lad Al>n»i Joanefed, goiaff oa itttl toward tli« Soatli. * 9

>*Aiid there was a 'famine In the land : and Abram went down 10
into Egypt to sojoam there; for the fiimine waa sore In the land.
And it eame to pass, when he was eome near to enter into EfTTPt* n
that he said nnto Sarai his wife, "Behold now, I know that then
art ^^a fair woman to look upon : and it shall eome to pass, when 12
the Egyptians shall see thee, that they shall say. This is his wife :
and they will kill me, bnt they will sare thee aliye. Say, I pray 13
thee, then art my sister : that it may he well with me for thy sake,
and that my soul may lire heeanse of thee. And it came to pass, 14
that, when Ahram was eome into Egypt, the Egyptians heheld the
woman that she was rery fair. And the princes of Pharaoh saw 15
her, and praised her to Pharaoh : and the woman was taken into
Pharaoh's house. And he entreated Abram well for her sake : 16
**and he had sheep, and oxen, and he-asses, and manserTants, and
maidserrants, and she-asses, and camels. And Tahweh plagued 17
Pharaoh aad Us iioaae f with great plagues because of Sarai Abram's
wife. And Pharaoh called Abram, and said, '^'What is this that 18
thou hast done unto me f why didst thou not tell me that she was
thy wife ? Why saidst thou. She is my sister! so that I took her 19
to be my wife: now therefore behold thy wife, take her, and go
thy way. And Pharaoh gare men charge concerning him ; and 20
they '^brought him on the way, and his wife, and all that he had.

lad Abnua weat «p oal of EBypt, be, aad his wIAb, aad all tliat he luid, aad 13

Lot with him, iato the soath. And Abram was yery rich in cat- 2

tle^ in SilTer, and in gold. Aad he weat oa hit JoanefS froM the 3

"V. 8. Ct. 33:ao. Joe. 94:1, afi. "a6:aa. >»Ct. 35:7. »«4:26, etc. »»Cf. chh. 90
and 26. ^*96'.\, »^i6: a; 18:27, 31 ; 19:2, 8, 19; 27:2. ^'•Ct. 12:4 ; 17: 17. "•30 : 43 ; 3a : 5.
»®3 : 13 ; 4 : 10. •* 18 : 16.

* Xii. 9 and xlii. af form the seams by which the story of the rape of Sarai is sup-
posed to have been connected with the J narrative at this point, the latter verses
brining us back to the scene and circumstances of xii. 8. The story itself is quite
in the style of J, and although it duplicates the story of Gen. xxvi., very probably
belongs to this author. Critics who take this view insert it at some point subse-
quent to the separation of Lot, since the story itself seems to ignore him.

tProm its position (Heb. after " plagues") this clause appears to be an editorial
adaptation to xx. i7f. The plagues here referred to are supposed by most critics
to be those related in a different tradition in Ex. vi.ff.

138 THE FIRST BOOK OF MOSES,

Stiih •▼•■ t« BttlMl, «Bto sfliA plMe wk«n Ui toat l*i keM Ht th« WfiBBlM *

4 betWMB Betli«i«l ui4 Ai | Mto th« pUee of tlie ftlUr, wMch he ha4 Made there «mt

5 the lint : uA > there Abr»M eaUed oa the amBie of Tahweh. And Lot ftlSO^

which went with Abram^ had flocks^ and herds, and

6 (P) tents* ^ And the landwcu not able to bear them^ that they
(J) ^ight dwell together : for their substance was great^ SO that

7 they could not dwell together. And there was a

'strife between the herdmen of Abram's cattle and the
herdmen of Lot's cattle: 'and the Oanaanite and the

8 Periizite dwelled then in the land. And Abram said

nnto Lot, Let there be no strife, I pray thee, between
me and thee, and between my herdmen and thy herd-

9 men ; for we are brethren. Is not the whole land be-
fore theet separate thyself, I pray thee, from me : if

[then wilt take] the lefk hand, then I will go to the
right ; or if f thou take] the right hand, then I will

10 go to the left. And Lot lifted up his eyes, and beheld
all the Plain of Jordan, that it was well watered
eyery where, 'before Tahweh destroyed Sodom and
Gomorrah, like 'the garden of Tahweh, like the land of

11 Erjpt, as thMi goest nnto Zoar.* So Lot chose him
all the Plain of Jordan; and Lot Journeyed east:

1 2 ( P) and they separated themselves the one from the other, Abram
dwelled in the land of Canaan^ and Lot dwelled in the cities of

13 (J) the Plain, and *moYed his tent as far as Sodom.— Now
the men of Sodom were wicked and sinners against

14 Tahweh exceedingly.— And Tahweh said nnto Abram, after
that Lot was separated fhna him, '^Lift up now thine eyee, and
look fk*om the place where thou art» northward and southward

15 and eastward and westward: for all the land whieh thou seest, to

16 thee wUl I glTO it, and to thy seed for oyer. And I will make thj
seed as the dust of the earth : so that if a man can number the

17 dust of the eartli, then sliall thj seed also be numbered. Arise,

ii9:8. *Cf. 4i:ai;43:i8, 90. Ct. 1:1. *Cf. 36:7. Ct. v. 7 and ch. 97. ^atfiaa
«ia:6,etc. «Ch. 19. ^atB. •io:i9,3(x •V. 18. >«ia:2, 7; a8: 14; 15: 18.

* We most either read Zoan (Tanis on the eastern frontier of Egypt, Num. xiii. in)
or omit the preceding clause. Zoar on the barren promontory projecting into the
Dead Sea conld hardly be compared to the garden of Yahweh (i. e. Bden) and was
not on the way to Bgypt Zoar is here given as the sonthem limit of the fertile
land. Read ** until thon comest unto Zoar." Cf. six. ao-aa and x. 19, 3a

COMMONLY CALLED GENESIS. 128

walk UtroQirli the luid in the length of It and In the breadfh of
it; for nnto thee will I giro it* And Abram "moyed i8
his tent^ and came and dwelt "by the oaksf of Mamre^
whieli are in Hebron, and built there an altar unto
Tahweh,

(R) AndX it came to pass in the days of Amrapkel king of Shi- 14
«tfr, Arioch king of Ellasar, Ckedorlaomer king of El am, and
Tidal king of Goiim^ that they made war with Bera king of Sod- 2
om, a fid with Birsha king of Gomorrah, Shinad king of Admah^
and Shemeber king of Zeboiim and the king of Beta (the same is
Zoar), All these joined together in the vale of Siddim {the same 3
is the Salt Sea), Twelve years they served Ckedorlaomer, and in 4
the thirteenth year they rebelled. And in the fourteenth year 5
came Ckedorlaomer, and the kings that were with him, and smote
the Rephaim in Ashieroth-karnaim, and the Zuzim in Ham, and
the Emim in Shavehkiriathaim, and the Horites in their mount 6
Seir^ unto El-par an, which is by the wilderness. And they re- 7
turned, and came to En-mishpat {the same is Kades^, and smote
all the country of the Amalekites, and also the Amorites, that
dwelt in Hazazontamar, And there went out the king of Sodom, 8
and the king of Gomorrah, and the king of Admah, and the king
of Zeboiim, and the king of Beta (the same is Zoar) ; and they set
the battle in array against them in the vale of Siddim ; against 9
Ckedorlaomer king of El am, and Tidal king of Goiim, and Am-
rapkel king of Skinar, and Arioch king of Ellasar ; four kings
against the five. Now the vale of Siddim was full of slime pits; 10
and the kings of Sodom and Gomorrak fled, and tkey fell there,
and they that remained fled to the mountain. And they took all 11
the goods of Sodom and Gomorrah, and all their victuals, and

"V. w. "18:1.

* Verses 14-17 are generally regarded as due to supplementary interpolation,
partly on the ground of style, partly because ch. xv. (J and E) seems to show an
unconsciousness of such a promise having already preceded it. Prom the critical ■
■tandpofait it takes the place of ch. xv., now deferred by the insertion of xiv., but
which originally followed immediately upon vs. 18 and formed the contrast to Lot's
unbleseed appropriation of the Kihkar, The repetition of the subject '* Lot" in vs.
ixtf is explained when verses 14*17 are dropped, as forming a contrast. Read, " So
Lot . . but Abram."— Insert vs. 13 after xviii. 16.

t Originally perhaps, a singular referring to the sacred tree of Hebron near the
altar. Cf. *' the tree *' xviii 4 and LXX. singular /ajxim.

t The dominant school of criticism regards this chapter as a ^^midrash^^ of late
Babylonian origin. The date in the period of a Babylonian monarch is urged in
support of this view, as well as other singularities of style, language and subject
matter.

124 THE FIRST BOOK OF MOSES,

12 went their way. And they took Lot^ Abram*s brother's son, who

13 dwelt in Sodom, and his goods, and departed. And there came
one that had escaped, and told A dram the Hebrew ; now he dwelt
by the ^oaks of Mamre the Amorite, brother of ^Eshcol, and brother

14 of Aner ; and these were confederate with Abram, And when
Abram heard that his brother was taken captive, he led forth his
trained men, born in his house, three hundred and eighteen, and

15 pursued as far as ^Dan. And he divided himself against them by
night, he and his servants, and smote them, and pursued them

16 unto Hobah, which is on the left hand of Damascus. And he
brought back all the goods, and also brought again his brother

17 Lot, and his goods, and the women also, and the people. And the
king of Sodom went out to meet him, after his return from the
slaughter of Chedorlaomer and the kings that were with him, at

18 the vale of Shaveh {the same is the King's Vale). And^Melchise-
dek king of ^ Salem brought forth bread and wine: and he was

19 priest of God Most High. And he blessed him, and said. Blessed

20 be Abram of God Most High,^ possessor of heaven and earth: and
blessed be God Most High, which hath delivered thine enemies in-

21 la thy hand. And he gave him a * tenth of all. And the king of
Sodom said unto Abram, Give me the persons, and take the goods

22 to thyself. And Abram said to the king of Sodom, I have lift up
mine hand unto Yahweh, God Most High, possessor of heaven and

23 earth, that I will not take a thread nor a shoelatchet nor aught
that is thine, lest thou shouldest say, I have made Abram rich :

24 save only that which the young men have eaten, and the portion
of the men which went with me ; Aner, Esh£ol,\ and Mamre, let
them take their portion

15 (E) After these things the word of Yahweh came unto

Abram in a 'vision, sajring, Fear not, Abram : I am thy

2 (J) shield, [and] thy exceeding great reward.J — ^And

>i3:x8. *Ntim. 13:8^. "Ctjud. 18:9^ «Jo8. xo:i, •Ps. 76:3. «a8:9a. ^aa:!, 90;
39:7; 40:1 ; 48:1. V6 : a, and V. 5. Ct. v. 8ff.

• The expression, ** Blessed be — of " — , fonnd nowhere else in Scripture in this
form, has been recently discovered by Sayce in the inscription of some Semitic
pilgrims to Egypt of the age of Jeremiah, of whom one subscribes himself *' Servant
of Nebo." The only certainty regarding the inscription is the fact that the writers
were of the time of the Exile and were Semites bnt not Hebrews, with some pro-
bability that they came from Mesopotamia. (See Hebraica for July, 1890.)

tCf. Num. xiii.a4.

X In XV. iff the analysis is very difficult and results are put forward with diffi-
dence. Still the evidence for the presence of B afforded by the form of theophany
(communications from the Deity in £ are received in visions of the night. See
Num. xiL 6 (B) ), and by the language, is among the critics generally aocepted

COMMONLY CALLED GENESIS, 126

Abram 8aid> '0 Lord Tahweh, what wilt thou giye me^
(E) seeing I go ehlldless^ and he that shall be possessor 3
of my house is Dammesek Eliezer*? — And Abram said,
(J) Behold, to me thon hast given no seed : — \ and^ lo, one
born in my house is mine heir. And^ behold, the word 4
of Tahweh came unto him> saying. This man shall not
be thine heir; but he that shall eome forth out of
(E) thine own bowels shall be thine heir. And he 5
brought him forth abroad, and said, Look now toward
heaven, and tell the ^stars, if thou be able to tell them :
and he said unto him. So shall thy seed be. { ... J
(J) And he ^believed in Tahweh ; and he eounted it to 6
him for righteousness.!— And he said unto him, I am 7
Tahweh that *brou(^ht thee out of 'Ur of the Chaidees,
to giTe thee this land to inherit it. And he said, 8
*Lord Tahweh, whereby shall I know that I shall in-
herit it? And he said unto him. Take me an heifer 9
of three years old, and a she-goat of three years old,
and a ram of three years old, and a turtle-dove, and
a young pigeon. And he took him all these, and di- 10
vided them in the midst, and laid each half orer

•18; aTrsa; Bx. 4:10, 13; 34:9. «V. x. Ct. 8lf. *Ex. 14:31. •ij:i. »n:a8. 'V. a.

as conclusiye, while the slmttltaneons narration of two episodes, one of which,
the covenant to give the land, is transacted during the day, and the other, the
promise of a son, during the night, contributes to make the duplicate character
of the text apparent. Josh. xxlv. iff (B) refers to a story of Abraham^s call differ-
ing from chaps. xii.ff, and on this ground the existence of an B story corresponding
to J, xii.-xv., is assumed by the critics a priori. The chapter being admittedly
difficult and uncertain in the details of analysis, the author has proceeded indepen-
dently, referring the reader for authorities to the tables of ffebraica iv. (x888) and
for the evidence in support of his own analysis to Hebraica for October, x89(x—
"The word of Yahweh," vs. i, for which in B we should expect "Blohim** (cf.
XX. 8) is explained as assimilated by R to vs. 4.

* In vs. a read Bliezer of Damascus with margin R. V. The rendering of the
Chaldee and Syriac versions, however, is only an attempt, to make sense out of a
text perhaps corrupt, certainly confused by a punning collocation of ben-mesek^
*' possessor/* and Damwusek^ " Damascus.'* All that is clear is that the servant's
name was Blieser, whereas in ch. xxiv. (J) he appears simply as ** Abraham*s
servant"

t Critics invert the order of ob and 3a.

t Insert x-6 after 7-18.— The impression one naturally receives that this verse
forms the conclusion of the narrative of J (cf. Ex. xiv. 31 [J] ) is probably correct.
See the article above referred to.

136 THE FIRST BOOK OF MOSES,

1 1 agalBst the otkw : but tke birds dirided he not. And

the birds of prey eame down upon the carcues^ and

12(E) Abram drove them away. And when the sun wm going

down, *a deep sleep fell upon Abram : and, lo, an horror of great

13 darkness fell upon him. And he said unto Abram, Know of a
surety that thy seed shall be a stranger in a land that is

14 not theirs, and shall serve them. [ . . . ] and they shall afflict
them i^four hundred years ; and also that nation, whom they shall
serve, will I judge : and afterward shall they come out with great

15 "substance. But thou shalt go to thy fathers in peace ; thou

16 shalt be buried in a good old age. And in the "fourth
generation they shall come hither again : for the iniquity

17 (J) of the "Amorite is not yet full.* And It came to pass^
that^ when the sun went down^ and it was dark^ be-
hold a ''smoking furnace^f and a flaming torch that

18 "passed between these pieces. In that day Tahweh
made a covenant with Abram, saying^ Unto thy seed
hare I given this land^ from the river of Egypt unto

19 the great river^ the river Euphrates : the ''Kenite, and

20 the Kenlzzite, and the Kadmonlte, and the Hittlte, and the Perlz-

21 zite, and the Bephaim, and the Amorite, and the Caaaaiilte, and
the 6iT|pMhIte, and the Jehiisite.t

16 (P) (J) Now ^Sarai AbranCs wife bare him no children : and

[ . . . ] she had an handmaid^ 'an Egyptian^ whose
2 name was Hagar. And 8arai said unto Abram, Be-
hold now, Tahweh hath restrained me firom bearing ;

•3 : 31. i«Cf. Bx. xa : 40. Ct. V. 16. "xa : 5 ; 13 : 6, etc. ><Bx. 6 : x6ff. CL v. 14. "Num.
«i : 9x ; Jos. 34 : 8, xa. >*Ex. X3 : ax ; X9 : x8. "Jer. 34 : x8£. Ct. ch. X7. "Bx. 3:8, X7 ;
13:5 ; *3:>o« s8; 33:a, etc. ^Ct. xxijo. *xa : x6. Ct. ax : ax.

♦ Verses xa- 16 introduce a new subject not connected with that of w. 8-xi, the
formal conveyance of the land by covenant to Abram (cf . Jer. xxxiv. x8f). They
seem even discordant among themselves unless the four generations of vs. x6 can be
supposed to equal the four hundred years of vs. X3. On this account and because of
the style and language ("Amorite" is used by B where J employs "Canaanite'*) critics
regard these verses as interpolated. It is difficult, however, to assign an adequate
motive f^ interpolation unless a part of the material at least is derived from one of
the sources (B). As between xa and X7, vs. X7, which resumes the thread of vs. xa,
may perhaps X)e due to R in the portion which duplicates vs. xa, and xa« X7^, be the
true J portion ; this however is immaterial, as the sense is identical.

t " Smoke as from a furnace," Kautsach and Socin. Cf. Gen. xix. aS and Bx. xix.
x8 (J>.

t Supplementary redaction. See note on x. x6lf .

COMMONLY CALLED GENESIS. Ifl?

go ifly I pray thee, onto my bandmaid ; It may be that
I shall 'obtain ehlMren by her. And Abram heark-
<P) ened to the Yoice of Sarai. And Sarai Abram' s wife 3
took Hagar the Egyptiamy her handmaid^ after Abram had dwelt
ten years in the *land of Canaan, and gave her to Abram her hus-
(J) band to be his wife. And he went in unto Hagar, and 4
she conceiyed : and when she saw that she had eon-
ceiyed, her mistress was despised in her eyes. 'And 5
Sarai said unto Abram, 'My wrong be upon thee : I
gave my handmaid into thy bosom; and when she saw
that she had eoneeiyed, I was despised in her eyes :
Tahweh judge between me and thee. But Abram 6
said unto Sarai, Behold, thy maid is in thy hand ; do
to her that which is good in thine eyes. And Sarai
dealt hardly with her, and she fled from her face.
And the angel of Tahweh found her by a fountain of 7
water in the wilderness, by the 'fountain in the way
to Shur. And he said, Hagar, Sarai's handmaid, 8
whence camest thou? and whither goest thou? And
she said, I flee from the face of my mistress Sarai.

(JE) And the angel of Yahweh said unto her» Return to thy mistress, 9
and 'submit thyself under her hands. And the angel of Yahweh 10
said unto her, I will greatly multiply thy seed, that it shall not be

(J) numbered for multitude.* And the augel of Yahwch Said 1 1
unto her. Behold, thou art with child, and shall bear
a son ; and thou shalt call his name Ishmael, because
Tahweh hath heard thy afllietion. And he shall be 12

■30:1. •ia:s. *Ct. 8i:9ff. •«7'«3» "31 : 53 ; B«« 5 J •«• •V. 14; 90:1 ; tsriS. •Ct. v. 11.

* Prom the critical standpoint verses 9, 10, are a barmonistic interpolation of JB
desigrned to make possible a combination of J*9 story of the expulsion of Hagar
with B*s, ch. iCxi., of Hagar and Ishmael. In order to be able to include both narra-
tives it would become necessary after the first expulsion, to bring Hagar back
again, and to omit the account of IshmaeKs birth, which, vs. iif, in the opinion of
critics, requires us to assume followed originally after vs. X4. The evidence Ifc con-
sidering vs. 9f harmonistic is found in the different attitude assumed toward vagar
from that of the context. There (vs. xi) Yahweh is represented as coming to the
rescue of Hagar to deliver her from unjust treatment. To say that Yahweh has
heard her affliction is equivalent to a promise of deliverance, whereas the angel in
va 9 commands submission. Moreover the repetition of the subject and consequent
dislocation of the angel's communication is very striking. Cf. 9a, loa, xxa. Verse
xo may be considered even an independent interpolation. Cf. xiii 16.

128 THE FIRST BOOK OF MOSES,

[as] a wild-ass among men ; his hand [shall bej against
erery man, and every man's hand against him ; and
'*he shall dwell in the presence of all his brethren.*

13 And she called the name of Tahweh that spake unto
her, Thou art a God that seeth : for she said, Haye I

14 eren here looked after him that seeth me? "Where-
fore the well was called Beer-lahai-roi ; behold, it is

15 (P) between Kadesh and Bered. [ . . . ]t ^nd Hagar

bare Ahram a son : and Ahram called the name of his son, which

16 Hagar bare, IshmaeL And Abram was fourscore and six years
old, when If agar bare Ishmael to Abram,

17 ^And when Abram was ninety years old and nine, Yakwek\ ap-
peared to Abram, and said unto him, I am *God Almighty ; walk

2 before me, and be thou perfect. And I will make my covenant

3 bettveen me and thee, and will multiply thee exceedingly. And

4 Abram fell on his face : and God talked with him, saying. As
for me, behold, my covenant is with thee, and thou shall be the

>«25:x8. "a: 24, etc. >Cf. ch. 9. *Bx. 6:9.

* Kautuch and Socin translate. Br soil alien seinen Vertvandten aufden NaclUn
sitxen,

t Wellhauwn su^g^sts a plausible reading for 13^, the text in its present shape
being anintelli^^ble, and translates, "And she called the name of Yahweh that
spake unto her El-roi : (" God of vision '*— in the passive sense) for she said, *' I have
seen God and live after my seeingr." (8)

The name of the well Kheer\ according to the original (voweltess) text of the
Hebrew, is L H I R ' I, and the vowels supplied in the mind of the narrator were
certainly those which afford the translation ^ living one who sees.*' But in Jud. xv.
9fF we have found (p. 14) this word L H I supplied with the vowels e. i. to form the
word ** jawbone" or '* cliff." If these are the true vowels the sense of the name
Beer-lehi-roi is '* Well of the conspicuous cliff,*' or '* Well of Lookout Rock.'* But
it is also suggested by Wellhausen that Instead of R ' I we should read R * I,
in which case the translation would be *' Well of the antelope's Jawbone ** (cf.
Strata's Onugnatkos and the Well of the ass*s jawbone in Jud. xv. 9!!), and the mis-
understanding of the name would be accounted for through the extinction of the
antelope and consequent obsolescence of the word. The conjectures are, of
course, occasioned by the difficulty of supposing a well to go by the name, " Well
of the living one who sees," if indeed the Hebrew be not more insupposable than
the English. (8)

X On account of Bx. vi. aff critics consider it impossible to suppose that P violated
here and in xxi. i^ his otherwise unbroken use of Blokim, ** God, ' or El Skaddai^
'* God Almighty," especially as the personal name here would be in discordance
with the first words of address imjnediately following. T}ie same alteration is
assumed to have taken place here, which the evidence of Sam. Targ. and Vulg. goes
to show took place in vii. 9.

COMMONLY CALLED GENESIS, 139

father of a multitude of nations. Neither shall thy name any 5
more be called Abram^ but thy name shall be Abraham : for the
father of a multitude of nations have I made thee. And J will 6
mahe thee exceeding fruitful^ and I will make nations of thee^
and kings shall come out of thee. And I will establish my cove- 7
nant between me, and thee and thy seed after thee throughout their
generations for an everlasting covenant^ to be a God unto thee and
to thy seed after thee. And I will give unto thee^ and to thy seed 8
after thee^ the land of thy sojournings^ all the land of Canaan^ for
an everlasting possession ; and I will be their God, And God 9
said unto AbrcJuim^ And as for theCy thou shall keep my covenant^
thouy and thy seed after thee throughout their generations. This 10
is my covenant^ which ye shall keep^ between me and you and thy
seed after thee ; every male among you shall be circumcised. And 1 1
ye shall be circumcised in the flesh of your foreskin ; *and it sheUl
be a token of a covenant betwixt me and you. And he that is eight 1 2
days old shall be circumcised among you^ every male throughout
your generationSy he that is born in the house, or bought with money
of any stranger , which is not of thy seed. He that is born in thy 13
houscy and he that is bought with thy money ^ must needs be circum-
cised: and my covenant sheUl be in your flesh for an everlasting
covenant. And the uncircumcised male who is not circumcised in 14
the flesh of his foreskin, that soul shall be cutoff from his people ;
he hath broken my covenant.

And God said unto Abraham, As for Sarai thy wife, thou shalt 15
not call her name Sarai, but Sarah shall her name be. And 7 16
will bless her, and moreover I will give thee a son of her : yea, I
will bless her, and she shall be \a mother of] nations ; ^ kings of
peoples shall be of her. Then Abraham fell upon his face, and 17
^laughed, and said in his heart. Shall a child be born unto him that
is an hundred years old? and shall Sarah, that is ninety years old,
bear t And Abraham said unto God, Oh that Ishmael might live 18
before thee ! And God said. Nay, but Sarah thy wife shall bear 19
thee a son ; and thou shall call his name Isaac : *and I will estab-
lish my covenant with him for an everlasting covenant for his seed
after him. And as for Ishmael, I have heard thee : behold, 1 20

*9 : x%l, *3S : i>. KX i8 : xafF. *Vv. a, 4, 7« xx, 13, »x.

9

180 THE FIRST BOOK OF MOSES,

have blessed him^ and will make him fruitful^ and will mulHpfy

him exceedingly ; ^hveltfe princes shall he beget ^ and I will make

a I him a great nation. But my cavenant will I establish with Isaac ^

which Sarah shcUl bear unto thee 'at this set time in the next year.

22 And lu left off talking with him^ and 'God went up from Abra-

23 ham. And Abraham took Ishmael his son^ and all thcU were bom
in his house y and all that were bought with his money ^ every male
among the men of Abraham* s housCj and circumcised the flesh of
their foreskin ^*in the selfsame day^ as God had said unto him,

24 And Abraham was ninety years old and nine^ when he was cir-

25 cumcised in the flesh of his foreskin. And Ishmctel his son wets
^^thirteen years old^ when he was circumcised in the flesh of his

26 foreskin. In the selfsame day wets Abraham circumcised^ and

27 Ishmael his son. And all the men of his house^ those bom in the
house^ and those bought with money of the stranger^ were circum-
cised with him.

18 (J) And Tahweh appeared unto him by the 'oaks* of
Mamre^ as he sat in the tent door *in the heat of the

2 day ; and he lift np his eyes and looked^ and^ lo^ three
men stood over against him : and when he saw them^
'he ran to meet them f^om the tent door^ and bowed

3 himself to the earthy and said^ *My lord^ *if now I
have found faronr in thy sights pass not away^ I pray

4 thee, ftrom thy servant : let now a little water be
fetched, and wash your feet, and rest yourselves un-

5 der the tree : and I will fetch a morsel of bread, and
comfort ye your heart; after that ye shall pass on:
'forasmuch as ye are come to your servant. And they

6 said, 80 do, as thou hast said. And Abraham has-
tened into the tent unto Sarah, and said. Make ready
quickly three measures of fine meal, knead it, and

7 make cakes. And Abraham ran unto the herd, and
fetched a calf tender and good, and gave it unto the

8 servant ; and he hasted to dress it. And he took but-

Va5tx6. •ai:«. •3S:X3- *•?:"» »3- V. 96. ^>Ct. ai ;9, 14, 13, x6. 113:18. «3:8.
'34 : 17 ; S9 : 13 : 31 : 4. ^32 : 5, 18, etc. Cf. 19 : sff. '19 : 19 ; 30 :a7 ; 3a : s ; 33 : 8, xo, etc.
*V.8. Ct.v.i. ^19:8; 33:10; 38:a6: Num. 10:31; 14:43. £1.41:39.

* Better, perhaps, *' oak.'* Cf. vv. 4 and 8 and note on Gen. xiiL x8.

COMMONLY CALLED GENESIS. 181

ter^ and milk^ ui4 th« calf wMeh he had dressed^ and
set It before them ; and he stood by them under the
tree, and they did eat* And they said nnto him, 9
Where is Sarah thy wife! And he said. Behold, in
the tent* And he said, 'I irill certainly retnrn nnto 10
thee when the season cometh ronnd ; and, lo, Sarah
thy wife shall hare a son* And Sarah heard in the
tent door, which was behind him. Now Abraham and 1 1
Sarah were *old, [and] well stricken in age ; it had
ceased to be with Sarah after the '^manner of women.
And "Sarah laughed within herself, saying. After 1 12
am waxed old shall I hare pleasure, my lord being old
also! And Tahweh said unto Abraham, Wherefore 13
did Sarah laugh, saying. Shall I of a surety bear a
child, which am old t Is any thing too hard for Tah- 14
weh! At the set time I will return unto thee, when
the season eometh round, and Sarah shall have a son.
Then Sarah denied, saying, I laughed not; for she 15
was afraid. And he said. Nay ; but thou didst laugh.*

And the men rose up ftrom thence, and "looked to- 16
ward Sodom : and Abraham went with them "to bring
them on the way* And Tshweli said, Skall 1 hide ftrom Abra- 1 7
k«m that wkiek I do: fleeing that Abraham shall sarely become 18
a great and mighty natioa, and all the '^nations of the earth shall
be blessed im himt For I hare Iuiowb him, to the end that he 19
may command his children and his household after him, that they
may keep the way of Tahweh, to do Justice and judgement ; to the
end that Tahweh may bring npon Abraham that which he hath
spoken of hinuf And Tahweh said. Because 'i;he cry 20

*2i:x. *a4:i;ai:7. '^Ct. 31:35. *^Ct. 17: 17; 9i:6f, 9* 96:8. **i9 : aTf ; Num. ai : ao.
i'ia:a<». i^f. aa:i8; 86:4. Ct. xa:3; a8:x4. **4:to X3:t3.

*The name Isaac has given rise to many etymologising stories which seek in
various ways to connect it with the stem Q H Q "to laugh.** Thus in xvii. 17 (P),
"Abram laughed;'* here 0)* *' Sarah laughed.** In (B) xxi. te Sarah says ''God
hath prepared laughter for me,** and so names the child Yigkaq ; but the same
author has a further play upon the name in verse 9 of the same chapter. Xxi. 6b
seems, further, to be a different version <J) from 6a (B) of the sense of Sarah*s utter-
ance C' Bveryone will laugh at me '*), and (J) has still a third play upon the name
in xxvL 8. 'nils reduplication is one of the indications which point to a collection oC
popular traditions as the ultimate source of J and B.

t Didactic interpolation.

182 THE FIRST BOOK OF MOSES,

of Sodom and Gomorrali Is greats and because their

21 sin is very grierous; ''I will go down now^ and see
whether they hare done altogether* aeeording to the
cry of it^ which is come unto me; and if not^ I will

22 know. And the men turned ftrom thence^ and went
toward Sodom: but Abraham stood yet before Tabweb.f

23 And Abrabam drew aear, and "said, Wilt thou eonsnme the rl^rht-

24 eons with the wiekedl PeradTentnre there be flfty righteoiiB
within the city: wilt thoa eonsnme and not spare the place for

25 the fifty righteons that are thereini That be far ftrom thee to do
after this manner, to slay the righteous with the wieked, that so
the righteous should be as the wieked; that be fiur from theex

26 shaU not the Judge of all the earth do right I And Tahweh said*
If I find in Sodom fifty righteous within the eity, then I will spare

27 all the plaee for their sake. And Abraham answered and said.
Behold now, I haye taken upon me to speak unto '^e Lord, which

28 am but "dust and ashes : peradyenture there shall lack fire of the
fifty righteous: wilt thou destroy all the eity for lack of fiTot
And he said* I wiU not destroy it, if I find there forty and fire.

29 And he spake unto him yet again, and said, PeradTentnre there
shall be forty found there. And he said, I will not do it for the

30 forty's sake. And he said. Oh let not the Lord be angry, and I will
speak : peradyenture there shall thirty be found there. And he

31 said, I will not do it, if I find thirty there. And he said. Behold
now, I haTO taken upon me to speak unto the Lord : peradyenture
there shall be twen^ found there. And he said, I will not destroy

33 it for the twenty's sake. And he said. Oh let not the Lord be an-
gry, and I will speak yet but this once : peradTentare ten shall be
found there. And he said, I will not destroy it for the ten's sake.

»*ix:5, 7; Ex. 3:8. "Cf. Bx. 3«:iiff; Num. I4:i3ff. Ct. v. «. >*i5:a, 8 ; w. joff;
Ex. 4:10, 13. '•a:7.

* The word '^ cry ** as used by J has a special sense. Oppression or evil doing,
apart from any protest or appeal of the oppressed, besieffes the divine ear with iu
clamor. AbeFs blood, iv. 10, Ha^far's wrong, xvL n, Israera oppression, Bx. iii. 7,
produce a *'cry," and Yahweh comes down to intervene. Accordingly, **cry *' in
vs. ai is something more than *' report " or " scandal,*' and Olshausen's conjectural
reading ** all *' instead of ** altogether " is to be commended. Yahweh cannot doubt
the ^*cry," he comes down to see whether they have **all *l gone astray, not to see
whether he was " altogether" right in his apprehension of the facts. The conjecture
relieves vs. a i of an unnecessary load of anthropomorphism. (9)

tone of the few textual amendments which Jewish tradition brings to light is
afforded in vs. aa^. The present reading, violating the requirement of the context,
is enumerated among the tiqqunti sopkerim or '* corrections of the scribes " for an
original '* Yahweh stood still before Abraham," which was rejected as irreverent.

COMMONLY CALLED GENESIS, 188

Aad Tahweh went his way, as soon as he had left oommnnliig with 33
Ahraham :* and Abraham returned unto his place.

*And the two angelsf came to Sodom at eyen; and 19
Lot sat in the gate of Sodom : and Lot saw them^ and
*rose up to meet them ; and he bowed himself with
his face to the earth ; and he said^ Behold now, my 2
lords, turn aside, I pray you^ into your seryant's
house, and tarry all night, and wash your feet, and
ye shidl rise up early, and go on your way. And they
said. Nay ; but we will abide in the street all night.
And he urged them greatly ; and they turned in unto 3
him, and entered into his house ; and he made them
a feast, and did bake unleayened bread, and they did
eat. But before they lay down, the men of the city, 4
[eTem] the men of Sodom, compassed the house round,
both young and old, all the people *from eyery quar-
ter ; and they called unto Lot, and said unto* him, 5
Where are the men which came in to thee this night?

»C£. Jud. X9. »t8:xflf. »47:a«.

* Some of the best critics regrard vv. 03^33^ as a didactic interpolation designed
to relieve the appearance of wholesale, ondiscrinxinating slaughter of whole cities.
By means of it, it is made clear that tfi/ the inhabitants of the Ktkkar were vicions,
therefore ** the Judge of all the earth " did right. Evidence for regarding the pas-
sage as interpolated is found partly in the contrast in the conception of Abraham's
relation to Yahweh ; the familiar terms of the first part of the chapter, and the rev-
erence of 'address here (cf . vs. 97) ; but mainly in its premature assumption that
Yahweh intends to destroy the cities (cf. vs. 33 with vs. »x), really a consequence of
ch. xix.--It is significant that the basis of chh. xviiLf is characterized by an extreme
anthropomorphism (vs. 8, aoff) like that of the older parts of J in chh. i-xi. If Well-
hausen's conjecture (see note following) as to ch. xix. is correct, the story in its
original form would be intolerable to any of the biblical writers. In any case,
these chapters present to the eye of all critics the appearance of having undergone
systematic modification for the elevation of the original material to meet a higher
religious standpoint. In favor of regarding J, the author of the history, as himself
the modifier, is (a) the distinctive color of style and language in w. 23-33, which is
indistinguishable from J*s, and (^) the frequent recurrence of poetic words and
phrases in the older material (cf. e. g. xii. 3 with xxviL 09, Num. xxiv. 9), as if J as a
whole were not so much a composition as a prose version of ancient poems. Cf.
note on 11. 10-15, and see Part III.

tRead ** the men" (cf. xviii. aaa; xix. xo, xs, x6; ct. vs. 15). Yahweh is certainly
regarded by the story itself, vv. 17, axff, as present at Sodom. The introduction of
xviiL aaff Stands connected with a series of alterations, as in vs. X3. Wellhausen
(Compos, p. 37f) calls attention to evidence for an original form of the story in
which Yahweh appears alone (cf. xviiL 3, xo, X7 ; xix. xo, vft).

184 THE FIRST BOOK OF MOSES,

bring them out unto us^ that we may 'know them.

6 And Lot went ont unto them to the door^ and shut

7 the door after him. And he said^ I pray you^ ^y

8 brethren^ do not so wickedly. Behold now^ I hare
two daughters which have not known man ; let me^ I
pray you^ bring them out unto you^ and do ye to them
as is good in your eyes : only unto these men do noth-
ing ; forasmuch as they are come under the shadow

9 of my roof. And they said^ Stand back. And they
said^ This one fellow came in to sojourn^ and he will
needs be a Judge : now will we deal worse with thee^
than with them. And they pressed sore upon the

10 man^ eyen Lot, and drew near to break the door. But
the men put forth their hand^ and brought Lot into

11 the house to them^ and shut to the door. And they
smote the men that were at the door of the house with
blindness^ both small and great : so that they wearied

12 themselres to find the door. And the men said unto
Lot, Hast thou here any besides? son in law, and thy
sons,* and thy daughters, and whomsoever thou hast

13 in the city ; bring them out of the place : for we will
destroy this place, because 'the cry of them is waxen
great before Tahweh ; and Tahweh hath sent ns to destroy

14 it. And Lot went out, and spake unto his sons in law,
which married his daughters, and said. Up, get you
out of this place ; for Tahweh will destroy the city.
But he seemed unto his sons in law as one that mocked.

15 And when the morning ""arose, then the angels hast-
ened Lot, saying. Arise, take thy wife, and thy two
daughters which are here ; lest thou be consumed in

16 the 'iniquity of the city. But he lingered; and the
men laid hold upon his hand, and upon the hand of
his wife, and upon the hand of his two daughters:
Tahweh being merciful unto him : and they brought

17 him forth, and set him without the city. And it

S: If etc. *S9:4. *i8:5, etc. ''i8:aof. "39:24, sd. Vzij.
* Read *' thy sons-in-law." Cf. vs. 14. (10)

COMMONLY CALLED GENESIS. \V$

came to pass^ when they brought them forth abroad^
that he said. Escape for thy life : look not behind thee,
neither stay thon in all the Plain ; escape to the
mountain, lest thon be consumed. And Lot said unto i8
them. Oh, not so, my lord : behold now, thy seryant 19
hath '*fonnd grace in thy sight, and thon hast mag-
nijBed thy mercy, which thou hast shewed unto me in
saying my life ; and I cannot escape to the mountain,
lest eyil oyertfi^e me, and I die : behold now, this city 20
is near to flee unto, and it is a little one : Oh, let me
escape thither, (is it not a little one!) and my soul
shall liye. And he said unto him. See, I haye^'ac- 21
cepted thee concerning this thing also, that I will not
oyerthrow the city of which thou hast spoken. Haste 22
thee, escape thither ; for I cannot do any thing till
thou be come thither. "Therefore the name of the
city was called Zoar. "The sun was risen upon the 23
earth when Lot came unto Zoar. Then Tahweh rained 24
upon Sodom and Gomorrah brimstone and fire ftrom
Tahweh out of heayen ; and he oyerthrew those cities, 25
and all the Plain, and all the inhabitants of the cities,
and that which grew upon the ground. [ . . . ] But 26
his wife looked back from behind him, and she became
a pillar of salt. And Abraham gat up early in the 27
morning to 'Hhe place where he had stood before Tah-
weh : and he looked toward Sodom and Gomorrah, and 28
toward all the land of the Plain, and beheld, and, lo,
the smoke of the land went up "as the smoke of a fur-
nace.

(P) — And it came to pasSy when God destroyed the cities of the 29
Plain, that God remembered Abraham, and sent Lot out of the
midst of the overthrow, when he overthrew the cities in the which
Lot dwelf^—

(J) And Lot went up out of Zoar, and dwelt in the 30
mountain, and his two daughters with him ; for he

>»i8<3,etc. "4:7; 39:90. >*3:a4,etc. »»3fl:3i. I4i8:i6,39. >*X5 : 17 ; Bx. 29 : 18.
* Vene 09 should perhaps be inserted after xiii. taa.

186 THE FIRST BOOK OF MOSES,

feared to dwell in Zoar : and he dwelt in a eare^ he and

31 his two daughters. And the '"flrstbom said unto the
''yonnger^ Our father is old^ and there is not a man
in the earth to come in unto us after the manner of

32 all the earth : come, let us make our father drink
wine, and we will lie with him, that we may preserye

33 seed of our father. And they made their father drink
wine that night : and the firstborn went in, and lay
with her father ; and he knew not when she lay down,

34 nor when she arose. And it came to pass on the mor-
row, that the firstborn said unto the younger. Behold,
I lay yesternight with my father : let us make him
drink wine this night also; and go thou in, and lie
with him, that we may preserre seed of our father.

35 And they made their father drink wine that night also:
and the younger arose, and lay with him ; and he knew

36 not when she lay down, nor when she arose. Thus
were both the daughters of Lot with child by their

37 father. And the firstborn bare a son, and called his
name Moab* "the same is the father of the Moabites

38 unto this day. And the younger; she also bare a son,
and called his name Ben-ammi : '^the same is the fa-
ther of the children of Ammon un.to this day.*

20 (E) *And Abraham journeyed from thence toward the
land of the South, and dwelt 'between Kadesh and Shur ;

2 and he sojourned in Gerar. And Abraham said of Sarah
his wife, She is my sister : and Abimelech king of Gerar

3 sent, and took Sarah. [ . . . ] But 'God came to Abim-

»•€£. 39 : 86. CL a9 : i6£. "4 : aof , etc. »Ct xa : loff ; ch. 96. 'xe : 14. »v v. 6 : xx, 13, 17.
etc. ; £x. 3 : x3f. Ct 4 : i, etc.

*Tlie passasre, xix. 30-38, is a repulsive exhibition of the malifirnant wit of the
people, exercised upon the names of the kindred tribes Ammon and Moab, the first
by a punning etymology being derived from ben-ammi^ '^son of my people/' and
the second, in an equally forced derivation, from mai, " water,'* or the preposition
jwm, " from," and a^, *' father.^^The implied contrast in feeling toward Moab and
Ammon with that of previous chapters (cf. Dt ii. 9 and 19), is sufficient to prove
a diverse origin for the traditions, the present saga perhaps reflecting the exasper-
ated feeling of Israel during the Syrian wars (II. Kings xiii. 90; Amos i. 13; Dt
xxiii. 3) but does not warrant the assumption of diverse authorship. See note to
xviiL 33.

COMMONLY CALLED GENESIS, 137

elech Mn a dream of the night, and said to him, Behold,
thou art but a dead man, because of the woman which
thou hast taken ; for she is a man's wife. Now Abimelech 4
had not come near her : and he said, Lord, wilt thou slay
even a righteous nation ? Said he not himself unto me, 5
She is my. sister ? and she, even she herself said. He is my
brother : in the integrity of my heart and the innocency
of my hands have I done this. And God said unto him 6
*in the dream, Yea, I know that in the integrity of thy
heart thou hast done this^ and I also withheld thee from
sinning against me : therefore suffered I thee not to touch
her. Now therefore restore the man's wife ; for •he is a 7
prophet, and he shall pray for thee, and thou shalt live :
and if thou restore her not, know thou that thou shalt
surely die, thou, and all that are thine. And Abimelech 8
rose early in the morning, and called all his servants, and
told all these things in their ears : and the men were sore
afraid. Then Abimelech called Abraham, and said unto 9
him, What hast thou done unto us ? and wherein have I
sinned against thee, that 'thou hast brought on me and on
my kingdom a great sin ? thou hast done deeds unto me
that ought not to be done. And Abimelech said unto 10
Abraham, What sawest thou, that thou hast done this
thing? And Abraham said. Because I thought, Surely the u
fear of God is not in this place ; and they will slay me for
my wife's sake. And moreover she is ^indeed my sister, 12
the daughter of my father, but not the daughter of my
mother; and she became my wife: and it came to pass, when 13
•God caused me to 'wander from my father's house, that I
said imto her. This is thy kindness which thou shalt shew
imto me ; at every place whither w^e shall come, say of me,
He is my brother. And Abimelech "took sheep and oxen, 14
and menservants and womenservants, and gave them unto Abra-
ham, and restored him Sarah his wife. And Abimelech 15
said, Behold, my land is before thee : dwell where it pleas-

«<5:x; ax:xa, 14; Mtx, 3; a8:i9; 3x:xo,a4; 37^5*9119; 40; 41; 4^:9; Num. X2:6.
*Ntam. xa : 6. •Bx. 3a : ax. ^Jos. 7 : a<x Ct. x8 : X3. •Jos. a4 : af, •37 : X5. >»C£. ax : 37.
Ct. xa:x6.

188 THE FIRST BOOK OF MOSES,

1 6 eth thee. And unto Sarah he said. Behold, I have given
thy brother a thousand pieces of silver : behold, it is for
thee a covering of the eyes to all that are with thee ; and

17 in respect of all thou art righted And Abraham prayed
unto Grod : and God healed Abimelech, and his wife, and

18 his "maidservants ; and they bare children. For Yahweh
had fast closed up all the wombs of the house of Abimelech, because
of Sarah Abraham*s wife.*

21 (J) And Tahweh visited Sarah 'as he had said,

2 (P) (J) and Yahweh did unto Sarah *as he had spoken. And

Sarah conceived, and bare Abraham 'a son in his old

3 (P) age, at the *set time of which God had spoken to him. And
Abraham called the name of his spn that was born unto him^

4 whom Sarah bare to him^ Iscmc. And Abraham circumcised his
son Isaac when he wcu eight days old^ *as God had commanded

5 him. And Abraham was an hundred years old^ when his son

6 (E) Isaac was born unto him. And Sarah said, God hath
(J) made me to 'laugh :— every one that heareth will

7 'laugh with me.t— And she said. Who would have said
unto Abraham, that Sarah should give children suclit
for I have borne him *a son in his old age.

8 (E) And the child grew, and was weaned : and Abra-
ham made a great feast on the day that Isaac was weaned.

9 'And Sarah saw the son of Hagar the Egyptian, which
10 she had borne unto Abraham, mocking.J Wherefore she

said unto Abraham, Cast out this bondwoman and her son:

>i3i:io-S3; 30:3; 3x:33i Bx.a:5, etc Ctv. 14; z6:»-^; 30:7^18, etc. >i8:ioff;
*i7:x6,ai. "V. 7; 37:3; 44:aa «i7:2i. *Z7:xa, 19. •€!. 17:17; i8:ia; v. 9; «6:8. *Ct
x6 : 4!! and as : 9.

* Ch. xxl. affords evidence both of abbreviation and retouching. Yahweh in vs.
zS in contrast to Blohim^ used universally by B previous to Bz. iiL 13 for the same
reason that P uses it previous to Bz. vL a, calls attention to the content of vs. 18,
which appears to be a substitute post eventum for something omitted between
verses a and 3 to which w. 6 and 17 also refer. The second clause of vs. 14 similarly
appears from the language (J alone uses shiphcah, *' maidservant," B always
*amahy cf. vs. 17) to be Interpolated. Of. xxi. a7, and note to xxi. as.

t Translate, perhaps, '*will laugh at me" (Job. v. aa; xxix. 7. 18, aa; Ps. lix. 9);
and transpose the clause, as suggested by Budde (Urgeschichte p. aa4), to the middle
of vs. 7. For the repeated plays upon the name Isaac, cf. note to xviii. 15.

X "From the same stem as Isaac. Cf. note to xviii. 15.— Translate with margin
(R. VO "playing" (xxvi. 8; Ex. xxxiL 6; Jud. xvi. as, etc).

COMMONLY CALLED GENESIS. 199

for the son of this bondwoman shall not be heir with my
son, even with Isaac. And the thing was very grievous in 1 1
Abraham's sight on account of his son. And God said un- 12
to Abraham, Let it not be grievous in thy sight because of
the lad, and because of thy bondwoman ; in all that Sarah
saith unto thee, hearken unto her voice ; for in Isaac shall
thy seed be called. And also of the son of the bondwoman 13
will I make a nation, because he is thy seed. *And Abra- 14
ham rose up early in the morning, and took bread and a
bottle of water, and gave it unto Hagar, putting it on her
shoulder, and the child,* and sent her away : and she de-
parted, and wandered in the wilderness of •Beer-sheba.
And the water in the bottle was spent, and she cast the 15
child under one of the shrubs. And she went, and sat her j6
down over against him a good way oflE, as it were a bow-
shot : for she said. Let me not look upon the death of the
child. And she sat over against him, and lift up her voice,
and wept.t And God heard the voice of the lad : "and the 17
angel of God called to Hagar out of heaven, and said unto
her. What aileth thee, Hagar? fear not; for God hath
heard the voice of the lad where he is. Arise, lift up the 18
lad, and hold him in thine hand ; for I will make him a
great nation. And God opened her eyes, and she saw a 19
well of water; and she went, and filled the bottle with
water, and gave the lad drink. [ . . . ] And God was 20
with the lad, and he grew ; and he dwelt in the wilderness,
and became an archer. J And he "dwelt in the wilder- 21

*V. za ; 93 : 1, 3, etc. •V. ayflf ; aa : xp. **Cf. aa: ii. Ct. 16:7. **i6: la; 35:18.

* LXX. have, " and put the child upon her shotilder,*' etc. The present Masaoretlc
text is onhebrew and is supposed by critics to be due to late correction suggested
by the fact that according to the chronology of P (cf. xvii. as) Ishmael must have
been ^^ or 18 yeara old at this time. The author, B, has of course in mind a very
littte child. Cf . w. 15, 18, and note following.

t Verse s6^ suggests further evidence of alteration for harmonistlc purposes.
LXX. have, *' Therefore She sat down over against him. And ttu ekild lifted up its
voice and wepL" Of. vs. 170, **Ood heard the voice of the Utd" Hence the ety-
mology ytskwMk-^ — ** God hears." Ct xvL zi.

% Slautxsch and Socin translate ** became an archer, a bowman." After va 19 JB
has omitted, " And she called his name Ishmael," or the equivalent (cf . vs. \iU on
account of xvi zz. (zi)

140 THE FIRST BOOK OF MOSES,

ness of Paran : and his mother took him a wife out of the
land of Egypt. [ . . . ]

22 "And it came to pass at that time, that Abimelech and
Phicol the captain of his host spake unto Abraham, saying,

23 God is with thee in all that thou doest : now therefore
swear unto me here by God that thou wilt not deal falsely
with me, nor with my son, nor with my son's son : but ac-
cording to the kindness that I have done unto thee, thou
shalt do unto me, and to the land wherein thou hast so-

24-25 joumed. And Abraham said, I will swear. And Abra-
ham reproved Abimelech because of the well of water,
which Abimelech's servants had violently taken away.*

26 And Abimelech said, I know not who hath done this thing:
neither didst thou tell me, neither yet heard I of it, but to-

27 day. "And Abraham took sheep and oxen, and gave them

28 unto Abimelech ; and they two made a covenant. And
Abraham set seven ewe lambs of the flock by themselves.

29 And Abimelech said unto Abraham, What mean these

30 seven ewe lambs which thou hast set by themselves ? And
he said, These seven ewe lambs shalt thou take of my
hand, that it may be a witness unto me, that I have digged

31 (J) this well.f —"Wherefore he called that place Beer*

32 sheba ; '^because there they sware both of them. 80
they made a eoyenant at Beer-sheba : and Abimelech

I*a6:a6ff. "20:14. "2:04, etc. "26:31.

* Verse 95 obviously refers to something now omitted origrlnally parallel to zzvi.
i9ff . This account of ch. xx.f (B), is in fact so remarkably similar to that of ch. xxvi.
as to suggest the objection to the analysis, ^* No compiler would permit materials
so incongruous, or mutually exclusive, to stand side by side : the analysis proves
too much.'* In weighing this objection the reader*s attention is called to the case
of Tatian*s Diatessaron cited in ch. I. and to the article of Prof. Moore*8 there
referred to. It is also to be observed that while JB permits chaps, xx.f and xxvL to
stand so near together with scarcely more of difference than the appearance of
Abraham in the principal role in one case and Isaac in the other, verse 95 and the
determinative prefix eth in va 98 ("/Av seven ewe lambs **) bear witness to a process
of abbreviation which ch. xx.f has undergone, apparently to remove too great
coincidence or conflict.

t According to verse 30 the ceremony at ** the Well of the Snvfi *' is a oertification
of Abraham's right to the well, the digging of which we must suppose was related
in the omitted portions. In ch. xxvi the well, on the contrary, is merely a witness
to the covenant, the fact of the treaty of friendship with Abimelech being brou^t
into the foreground and commemorated by the name, ** Well of the OaM."

COMMONLY CALLED GENESIS. 141

rose up^ and Phieol the captain of his host^ and "they
returned into the land of the Philistines. And [Abra- 33
ham] planted a tamarisk tree in Beer-sheba^ ''and
called there on the name of Tahweh^ the Everlasting
(E) God, — And Abraham sojourned in the land of the 34
Philistines many days.*

'And it came to pass after these things, that God did 23
•prove Abraham, and said unto him, 'Abraham ; and he
said, Here am I. And he said, Take now thy son, thine 2
only son, whom thou lovest, even Isaac, and get thee into
the land of *MorUh, ;t and oflEer him there for a burnt offering
upon one of the motmtains which I will tell thee of. And 3
Abraham *rose early in the morning, and saddled his ass,
and took two of his young men with him, and Isaac his
son ; and he clave the wood for the burnt oflEering, and
rose up, and went unto the place of which God had told
him. On the third day Abraham lifted up his eyes, and 4
saw the placed afar off. And Abraham said unto his 5
young men. Abide ye here with the ass, and I and the lad
will go •yonder ; and we will worship, and come again to
you. And Abraham took the wood of the burnt offering, 6
and laid it upon Isaac his son ; and he took in his hand the
fire and the knife ; and they went both of them together.
And Isaac spake unto Abraham his father, and said, ^My 7
father : and he said, Here am I, my son. And he said. Be-
hold, the fire and the wood : but where is the lamb for a
burnt offering? And Abraham said, 'God will provide 8
himself the lamb for a burnt offering, my son : so they

1*96: z,a& "4:a6, etc. 1x5:1, etc. *Bx. 16:4; 9o:ao. 'vv. 7, xi; 37: x, 18; 3x:xx;
37:13; 46:3f; Bx. 3:4. ♦II. Chron. 3:1. •v. x. C£. ao:8; ax:z4. •31:37; Bx. a: xa;
Num. 33 : x$, *Vv. x, ix ; ^7 : x, x8, etc. •v. X4.

* In V8. 33 supply Uaac instead of '* Abraham " of the revisers and transpose w.
31-33 with xxvi. 33. For this new analysis and the conjectural readings of xxii. a
and 14 consult my article before referred to in Hebraica^ April, X89X.

f Moriah" is regarded by all critics as a late alteration connected with the
JehoTistic verses of this chapter. Read ''the Negeb** as in xx. z ; xxiv. 6a; Num.
xili.a9.

X Some conspicuous place with a well-known altar. Cf . vs. 9, " the altar there,"
an expression scarcely to be accounted for as *' the requisiU altar." (Kautzsch and
Socin.)

140 THR FIRST BOOK OF MOSES,

9 went both of them together. And they came to the place
which God had told him of ; and Abraham built the altar
there, and laid the wood in order, and bound Isaac his scm,

10 and laid him on the altar, upon the wood. And Abraham
stretched forth his hand, and took the knife to slay his son.

11 And the angel of Yahweh* called unto him out of heaven,
and said, 'Abraham, Abraham : and he said, Here am I.

12 And he said, Lay not thine hand upon the lad, neither do
thou anything unto him : for now I know that thou "fear-
est Grod, seeing thou hast not withheld thy son, thine only

1 3 son, from me. And Abraham lifted up his eyes, and looked,
and behold, behind [him] a ram caught in the thicket by
his horns : and Abraham went and took the ram, and of-
fered him up for a burnt offering in the stead of his son.

14 And Abraham called the name of that place Yahweb-jirsii:
as it is said to this day, In the mount of Yahweh it shall be

15 ( JH) provided. And the angel of Yahweh called tmto Abraham a

16 second time out of heaven, and said. By myself have I sworn, saith
Yahweh, Because thou hast done this thing, "and hast not withheld

17 thy son, thine only son : that in blessing I will bless thee, and in
multiplying I will multiply thy seed "as the stars of the heaven, and as
>Hhe sand which is upon the sea shore ; and thy seed shall possess

18 the gate of his enemies ; and in thy seed shall all the 'Nations of the

19 (E) earth be blessed ; because thou hast obeyed my voice.t So
Abraham returned unto his young men, and they rose up
and went together to ^*Beer-sheba ; and Abraham dwelt
at **Beer-sheba.

20 (J) "And it came to pass after these things, [ . . . ] that X

•Vv.i,7,etc. "ao:ix. "v. la. >«x5:s. i*Ct X3:x6. >«x8: 18; •6:4. Ct 10:3 ; aScM-
*•«! ! ajff. ''is : X ; a« : x, etc.

• ** Yahweh " is accounted for by assimilation of vs. xx to vs. 15. Of. xxL xj.

t Apart from the use of Yahweh in the passage x4^-x8, the reintroduction of the
angel, as by afterthought, is to the critic an almost certain mark of interpolation.
The little word '^odk "again," " the second time" in such connection (cf. xxxv. 9 ;
Josh. V. a-9) has a suspicious character. The object of the assumed interpolation of
the chapter is, of course, the adaptation to the Judsan point of view of a narra-
tive of northern origin, transmitted to us through Jud»an hands. In vs. X4 read
"El-roi" and "God" for Yahweh-jireh and Yahweh. See ffebraica^ April, X89X,
and cf. Heb. note (xa).— Verses X5-X8 are of the usual didactic character (cf. xiii
X4-X7 ; zv. X3-X6 ; xviii. x8f), but while mainly reproducing the blessing of Abrmm,
xii. x-3, substitute '« nations" for the ''families" of ziL 3.

t Hebrew, "and."

COMMONLY CALLED GENESIS. liS

it was told Abraham, aaying. Behold, 'Ulleah, '"gho
also hath borne children unto thy brother Nahor : '*Uz 21
his flrstbom, and Bux his brother, and '*Kemnel the
father of Aram; and Chesed, and Hazo, and Pildash, 22
and Jidlaph, and Bethnel. "And Bethuel begat Be- 23
bekah : these eight did Milcah bear to Nahor, Abra-
ham's brother. And his concubine, whose name was 24
Beumah, '*she also bare Tebah, and Oaham, and Ta-
hash, and "Maacah.*

(P) ^And the life of Sarah was an hundred and seven and 33
twenty years: these were the years of the life of Sarah. And 2
Sarah died in Kiriath-arba (the same is Hebrori^y in the land of
Canaan. And Abraham came to mourn for Sarc^^ and to weep
for her. And Abraham rose up from before his dead^ and spake 3
unto the ^children of Hethy saying^ I am a stranger and a sojour- 4
ner with you :. ^give me a possession of a buryingplace with you^
that I may bury my dead out of my sight. And Uhe children of 5
Heth answered Abraham^ saying unto him^ Hear us^ my lord: 6
thou art a mighty prince among us : in the choice of our sepul-
chres bury thy dead j none of us shall withhold from thee his
sepulchre^ but that thou mayest bury thy dead. And Abraham 7
rose upy and bowed himself to the people of the land^ even to the
children of Heth. And he communed with them^ sayings If it be 8
your mind that I should bury my dead out of my sights hear me,
andintreat for me to Ephron the son of Zohary that he may give 9
me the cave of Machpelahy which he hathy which is in the end of
his field; for the full price let him give it to me in the midst of
you for a possession of a buryingplace. Now Ephron wcu sitting 10

>»ii:99. "V. 94; 4:4, 9*, a6; xo:»i ; 19:38. ••Ct. xo:x5, aj. MCt xozaaf. *i84:4, xo,
04. "DL 3:14; Jo«. xais; X3:xx, X3. "95:7, X7, etc. "Vv. 5, 7, 10, x6, x8, 90; 951x0;
4Q : 3a. Ct. 19 :6, etc. ^49 : 99f. Ct. 33 : >9 ; Jos. 94 ; 39.

• The sisTnific^uice of this brief trenealogical table is not apparent in the present
condition of the text Eliminate however the non-J portions, and verse 90 comes
into immediate connection with Sarah's unexpected fmitfnlness In xxi 7 on the
one hand, while on the other this table of the twelve tribes of north Semitic stock,
inclttdins: the firenealogy of Rebekah, stands Immediatelj before the list of twelve
tribes of south Semitic stock (Ketnrites) in xxv. x>s* This latter passage, however,
is supposed to have preceded ch. xxiv. on account of the apparent reference in xxiv.
36 to xxv. 5. The story of Isaac's marriage with Rebekah then followed a few lines
after Rebekah' s genealogy.

144 THE FIRST BOOK OF MOSES,

in the midst of the children of Heth : and Ephron the Hittite
answered Abraham in the audience of the children of Heth^ even

11 of all that went in at the gate of his cityy sayings ^oy^ ^y Lordy
hear me : the field give I thecy and the cave that is therein^ I give
it thee ; in the presence of the sons of my people give I it thee :

12 bury thy deeui. And Abraham bowed himself down before the

13 people of the land. And he spake unto Ephron in the audience of
the people of the landy sayings But if thou wilty I pray thee^ hear
me : I will give the price of the field ; tctke it of me^ and I will

14 bury my dead there. And Ephron answered Abraham^ saying

15 unto himy My lordy hearken unto me: a piece of land worth ^four
hundred shekels of silvery what is that betwixt me and thee f bury

16 therefore thy dead. And Abraham hearkened unto Ephron ; and
Abraham weighed to Ephron the silvery which he had named in
the audience of the children of Hethy four hundred shekels of

17 silvery current [money] with the merchant. So the field of Eph-
rony which was in Machpelahy which was before MamrCy the
fieldy and the cave which was thereiny and all the trees that were
in the fieldy that were in all the border thereof round ahouty were

18 nuide sure unto Abraham for a possession in the presence of the
children of Hethy before all that went in at the gate of his city.

19 And after thisy Abraham buried Sarah his wife in the cave of
the field of Machpelah before Mamre (the same is Hebron), in

30 the land of Canaan. And the field, and the cave that is thereiny
were made sure unto Abraham for a possession of a burying-
place by the children of Heth.

24 (J) 'And Abraham was old^ [and] well stricken in
age : and Tahweh had blessed Abraham in all things.

2 And Abraham said nnto "his servant, the elder of his
house, that ruled oyer all that he had, Tnt, I pray

3 thee, thy hand under my thigh : and I will make thee
swear by Tahweh, the God of hearen and the God of
earth, that thou shalt not take a wife for my son of
the daughters of the Canaanites, 'among whom I

4 dwell : but thou shalt go unto "my country, and to my

5 kindred, and take a wife for my son Isaac. And the

*33«*S^ '18:11. 'Ct. is:af. '47:29. *i2: 6. Ct. 23 ry. *X2:iif.

COMMONLY CALLED GENESIS. 145

seryant said unto him^ Peradyenture the woman will
not be willing to follow me unto tills land: muat I
needs bring thy son again unto the land from whence
thoucamest! And Abraham said unto himj Beware 6
thou that thou bring not my son thither agafai. Tah- 7
weh^ the God of heayen^ that Hiook me from my fa-
ther's house^ and from the land of my natiyity^ and
that spake unto me^ and that sware unto me^ saying^
Unto thy seed will I giye this land : he shall send his
angel before thee^ and thou shalt take a wife for my
son from thence. And if the woman be not willing to 8
follow thee^ then thou shalt be clear from this my
oath ; only thou shalt not bring my son thither again.
And the seryant put his hand under the thigh of 9
Abraham his master^ and sware to him concerning
this matter. And tlie seryant took ten camels, of the 10
camels of his master, and departed ; 'haying all good-
ly things of his master's in his hand : and he arose,
and went* to Mesopotamia t unto the city of Nahor.
And he made the camels to kneel down without the n
city by the well of water at the time of eyening, the
time that women go out to draw water. And he said, is

Tahweh, the God of my master Abraham, 'send me,

1 pray thee, good speed this day, and shew kindness
unto my master Abraham. Behold, I stand by the 13
fountain of water ; and the daughters of the men of
the city come out to draw water : and let it come to 14
pass, that the damsel to whom I shall say. Let down
thy pitcher, I pray thee, that I may drink ; and she

•xa : iff. 'v. s. ^27 : aa

* Tbe Bttperflitoat " and departed ** may be a mere anticipation of to^, to be
eliminated with LXX. So Kantzsch and Socin.

t The reading (R. V. maiyin), Aram Naharaim, i e. Aram of the two rivers (in the
Amama tablets, Naharina\ is alone correct. It has only an etymological resem-
blance to ** Mesopotamia.*' The region of Harran (zxvil. 43 ; xzvili. 10, cf. zi. 31) is
meant, between the Bnph r ates and Chaboras, and by no means that of ** Ur of the
Chaldees" between the Bnphrates and Tigris." P has ** Paddan-aram " (xxv. 30;
xzxi. x8, etc.) or Plain of Aram. Both the rivers and the plain are those of Syria
(Aram) and not of Assyria, still less of Babylonia.
10

146 THE FIRST BOOK Op MOSES,

shall say. Drink, and I will give thy camels drink
also : let the same be she that then hast appointed for
thy servant Isaac ; and thereby shall I know that thou

15 hast shewed kindness nnto my master. And it came
to pass, before he had done speaking, that, behold,
*Rebekah came out, who was born to Bethnel the son
of Hilcah, the wife of Nahor, Abraham's brother,

16 with her pitcher on her shonlder. And the damsel
was *Tery fair to look npon, a rirgin, neither had any
man "known her : and she went down to the fountain,

17 and filled her pitcher, and came up. And the ser-
yant ran to meet her, and said. Give me to drink, I

18 pray thee, a little water of thy pitcher. And she
said. Drink, my lord : and she hasted, and let down

19 her pitcher upon her hand, and gaye him drink. And
when she had done giying him drink, she said, I will
draw for thy camels also, until they haye done drink-

30 ing. And she hasted, and emptied her pitcher into
the "trough, and ran again unto the well to draw, and

21 drew for all his camels. And the man looked sted-
fastly on her ; holding his peace, to know whether
Tahweh had made his Journey ''prosperous or not.

33 And it came to pass, as the camels had done drinking,
that the man took a golden ring of half a shekel
weight, and two bracelets for her hands of ten shekels

23 weight of gold ; and said. Whose daughter art thou?
tell me, I pray thee. Is there room in thy father's

24 house for us to lodge in! And she said unto him, I
am the daughter of Bethnel the son of Milcah, which

25 she bare unto Nahor. She said moreoyer unto him.
We haye both straw and proyender enough, and room

26 to lodge in. And the man bowed his head^ and wor-

27 shipped Tahweh. And he said. Blessed be Tahweh,
the God of my master Abraham, who hath not for-
saken "his mercy and his truth toward my master :

*M:a3;ii:99. •i»:it. "4: i ; 19:5, 8. "39:3*30:3^ **Vv. 40, 4«, 56 ; 39 : «f , aj.
"V. 49; 3a:«»; 47:99; Bx. 34:6; Joa. 3:14.

COMMONLY CALLED GENESIS. 147

M for me^ Tahweh hath led me in the way to the
house of my master's brethren. And the damsel ran^ 28
and told her mother's honse according to these words.
And Bebekah had a brother^ and his name was Laban : 29
—and Laban ran out nnto the man^ nnto the foun-
tain.— And it came to pass^ when he saw the ring^ 30
and the bracelets upon his sister's hands^ and when he
heard the words of Bebekah his sister^ sayings Thus
spake the man unto me f that he came unto the man ;
and^ behold^ he stood by the camels at the fountain.
And he said^ Come in^ "thou blessed of Tahweh^ 31
wherefore standest thou without! for I hare pre-
pared the house^ and room for the camels. And the 32
man camef into the house^ and he ungirded the cam-
els ; and he gave straw and provender for the camels^
and water to wash his feet and the men's feet that
were with him. And there was set meat before him 33
to eat : but he said^ I will not eat^ until I hare told
mine errand. And he said^ Speak on. And he said^ 34
I am Abraham's serrant. And Tahweh hath blessed 35
my master greatly ; and he is become great : and he
hath giren him ''Hocks and herds^ and silyer and gold^
and menserrants and maidserrants^ and camels and
asses. And Sarah my master's wife bare a son to my 36
master when she was old: "and unto him hath he
giren all that he hath. "And my master made me 37
swear, saying. Thou shalt not take a wife for my son
of the daughters of the Canaanites, in whose land I
dwell ; but thou shalt go unto my father's house, and z^
to my kindred, and take a wife for my son. And I 39
said unto my master, Peradyenture the woman will
not follow me. And he said unto me, Tahweh, before 40
whom I walk, will send his angel with thee, and pros-
per thy way ; and thou shalt take a wife for my son

*»a6:99. >*x2:t6; 13:9; 30:43; 3«:5. '•Cf.asrs. >•¥¥. 3-8,

* The true position of mgjb would seem to tw between 30 a and b,

t Read with Vulg., " And he [Laban] brought," etc.

148 THE FIRST BOOK OF MOSES,

41 of my kindred^ and of my father's house: then shalt
thou be clear fl*om my oath^ when thou eomest to my
kindred ;* and if they giye her not to thee, thou shalt

42 be clear from my oath. ''And I came this day unto
the fountain, and said, Tahweh, the God of my
master AbraJiam, if now thou do prosper my way

43 which I go : behold, I stand by the fountain of water ;
and let it come to pass, that the maiden which Com-
eth forth to draw, to whom I shall say, Oiye me, I

44 pray thee, a little water of thy pitcher to drink ; and
she shall say to me. Both drink thou, and I will also
draw for thy camels: let the same be the woman
whom Tahweh hath appointed for my master's son.

45 And before I had done speaking in mine heart, be-
hold, Bebekah came forth with her pitcher on her
shoulder ; and she went down unto the fountain, and
drew : and I said unto her. Let me drink, I pray thee.

46 And she made haste, and let down her pitcher from
her shoulder, and said. Drink, and she made the

47 camels drink also: so I drank, and she made the cam-
els drink also. And I asked her, and said. Whose
daughter art thou! And she said. The daughter of
Bethuel, Nahor's son, whom Milcah bare unto him;
and I put the ring upon her nose, and the bracelets

48 upon her hands. And I bowed my head, and wor-
shipped Tahweh, and blessed Yahweh, the God of my
master Abraham, which had led me in the right way
to take me my master's brother's daughter for his

49 son. And now if ye will "deal kindly and truly with
my master, tell me : and if not, tell me ; that I may

50 "turn to the right hand, or to the left. Then Laban
and Bethaei t answered and said. The thing proceedeth

>»VV. i«-X4. "47:09. "13 ••9'

• KautsKch and Socio point out that some phrase equivalent to, ** And they srive
thoe a wife for Isaac/' must be supplied here.

t" And Bethuel " is perhaps interpolated here, as verses 88, 53 and 55 would lead
us to suppose Laban alone to be the head of the house.

COMMONLY CALLED GENESIS. 149

from Tahweh : we cannot speak nnto thee bad or good.
Behold^ Bebekah is before thee^ take her^ and go^ and 51
let her be thy master's son's wife^ as Yahweh hath
spoken. And it came to pass^ that^ when Abraham's 52
serrant heard their words^ he bowed himself down to
the earth unto Yahweh. And the seryant brought 53
forth Jewels of silyer^ and Jewels of gold^ and raiment^
and gare them to Bebekah : he gave also to her bro-
ther and to her mother precious things. And they 54
did eat and drink^ he and the men that were with him^
and tarried all night ; and they rose up in the morn-
ings and he said^ Send me away unto my master. And 55
her brother and her mother said^ Let the damsel abide
with us [a few] days^ at the least ten ; after that she
shall go. And he said unto them^ '^Hinder me not^ 56
seeing Tahweh hath prospered my way ; send me away
that I may go to my master. And they said^ We will 57
call the damsel^ and inquire at her mouth. And they 58
called Bebekah, and said unto her. Wilt thou go with
this man? And she said^ I will go. And they sent 59
away Bebekah their sister, and her "nurse, and Abra-
ham's servant, and his men. And they blessed Be- 60
bekah, and said unto her. Our sister, be thou [the
mother] of thousands of ten thousands, and let thy
seed possess the gate of those which hate them. And 6i
Bebekah arose, and her damsels, and they rode upon
the camels, and followed the man : [ . . . J and the
seryant took Bebekah, and went his way.* And Isaac 62

*In vs. 6t ■omethin^ has almost certainly been omitted. To the eye of
the Hebrew scholar vs. 6idt cannot tolerate 61^ after It, especially after vs. 59.
Moreover, from the standpoint of the analysis, it is certain that J related
somewhere in ch. xxiv. the death of Abraham. Verses iff form the death-bed
scene (cf. zlvil. 99), and after this chapter Abraham appears no more. Also the
servant reports to Isaac as his master, and calls him so expressly in vs. 65. The
notice of Abraham's death, however, wonld have to be stricken ont when xxv. tS
was incorporated. This notice Kautxsch and Socin think came after tia as follows :
** And they came to Hebron and fonnd Abram dead ;'* then 61^, ** and the servant

took Rebekah and came to *' Perhaps 6x^ should be completed by

drawing to it the first word of vs. 6a (Isaac). We should have'then, with the addition

150 THE FIRST BOOK OF MOSES,

came from the way of "Beer-lahai-roi ; for he dwelt

63 in the land of the Sonth, And Isaac went ont to med-
itate in the field "at the eventide : and he lifted np
his eyes^ and saw^ and^ behold^ there were camels

64 coming. And Bebekah lifted np her eyes, and when

65 she saw Isaac^ she lighted off the camel. And she
said nnto the serrant, What man is this that walketh
in the field to meet ns? And the servant said^ It is
my master : and she took '^her veil, and covered her-

66 self. And the servant told Isaac all the things that

67 he had done. And Isaac brought her into tus mother
Sarah's tont^ and took Bebekah^ and she became his
wife> and he loved her : and Isaac "was comforted
after his mother's death.*

36 —And Abraham took another wife, and her name

2 was Keturah. And she bare him Zimran, and *Jok-
shan, and Medan, and Hidian, and Ishbak, and Shuah.

3 And Jokshan begat 'Sheba^ and Dedan. And the sons
of Dedan were Asshnrim, and Letushim, and Leum-

4 mim. And the sons of Midian ; Ephah, and Epher,
and Hanoch, and Abida, and Eldaah. 'All these were

5 the children of Keturah. 'And Abraham gave all

6 (R) that he had unto ISaaC.t — But unto the sons of thereon-

**ss:ii. ••3:8. *438:i4, 19. ••37535; 38: la. »Ct. io:a6. >Ct. 10:7, 96. "9:19;
10:99. *a4:36. •€!. 16 : 3 ; V. t.

of a single letter after 61^, **/<? Isaac: and he went by the way of Beer-lahai-roi
(LXX. *' throttfi^b the wilderness ") ; for he (emphatic, i. e. Isaac) dwelt in the land of
the Sottth.'* The repetition of Isaac as subject both in 6a and 63 is thus avoided. (13}

* The Hebrew form of the word ** tent " (absolnte, not construct) shows that it
orisrinally stood alone, and not in constniction, as here, with a genitive. As the
words, "his mother Sarah's," thus appear to be spurious, and the whole chapter
suggests, as already mentioned, the death, not of Sarah, but of Abraham, Well-
hausen attributes this gloss and the alteration of *' father's" to '* mother's" in
vs. 67 to R, who wished to harmonise with P, and had chap. xxUL in mind.

t Xzv. 1-5 has been referred to as displaced from its original position. In fact, It
is hardly less incongruous after the relation of Abram's death (see note preceding)
than after the repeated allusions to his extreme old age and hopelessness of posterity
which fill the preceding chapters, especially in P. Verse 5 in particular relates,
as we have seen, an incident which Abram's servant relates as having already
transpired in xxiv. 36. For this verse, with the fragment zi^, which perhaps goes
with it, the most probable position would seem to be after xxiv. z. Verses 1-4 must
of course have preceded xxiv. i, and they find in fact an appropriate context be-

COMMONLY CALLED GENESIS, 151

ctMneSy which Abraham had, Abraham ^av^ gifts,- and he sent them away from
^P) Isaac his son^ while he yet lived, eastward^ unto the east country* *And 7

these are the days of the years of Abra/iam's life which he iivedy
anhundred threescore and fifteen years. And AbraJiam gave up 8
the ghost^ and died in a good old age^ an old man^ and full [of
years] ; and was gathered to his people, ''And Isaac and Ishmael 9
his sons buried him in the cave of Machpelah^ in the field of Eph-
ron the son of Zohar the Hittite^ which is before Mamre ; the 10
field which Abraham purchased of the children of Heth : there
was Abraham buried^ and Sarah his wife. And it came to pass 1 1
after the death of Abraham, that God blessed Isaac his son :

(J) "and Isaae dwelt by Beer-lahai-roi.f

(P) ^Now t/iese are the generations of Ishmael, Abraham* s son, 1 2
whom Hagar the Egyptian, Sarah* s handmaid, bare unto Abra-
ham : ^^and t/iese are the names of the sons of Ishmael, by their 13
names, according to their generations : the firstborn of Ishmael,
Nebaioth ; and Kedar, and Adbeel, and Mibsam, and Mishma, 14
and Dumah, and Massa ; Hadad, and Temah, Jetur, Naphish, 15
and Kedemah : these are the sons of Ishmael, and these are their 16
names, by their villages, and by their encampments ; twelve princes
according to their nations, 'And these are the years of the life of ly
Ishmael, an hundred and thirty and seven years : and he gave up
( J ) the ghost and died ; and was gathered unto his people, — And 1 8

they dwelt from "HaTllah unto Shur tbat is before
Egypt^ as thon groest toward Assyria; '*he abode in the
presence of all his brethren.t—

•v. 17; 3S:a8^ ©tc. '4953«- •94!6a. 'as^* ©tc. "36:10, 40; 46:8. "a:xi, etc
»i6:x9.
tween xxiL 24 and xxiv. x. Dillmann would prefer to place w. t-4 before ch. xviii.

* Dillmann gives reasons (Qen. >, p. 305) for attributing xxv. 6 to late redaction.
According to both J and E, Hagar is more than a ** concubine " and Keturah is even
a *'wife.** Hagar's son, according to both, is already long since settled in the
"east country.'* If spurious, the object of the verse is certainly to point out the
inferiority of the Abrahamic xa tribes just enumerated (Medan, vs. a, is probably a
mere explanatory gloss to Midian, for the two are interchangeable : cf. xxvii. 36) to
Isaac's descendants.

tThe true position of xi5 is a difficult question. Perhaps it stands best after all
where it is, i. e. directly after ch. xxiv.

X Verse x8 is a veritable crux. It has certainly a relation to xvi. xa, and is sup-
posed by Wellhausen to be taken from that connection. It applies of course to the
people (lshmael\ of whom it is there predicted that " he shall dwell over against all

)^

IftS THE FIRST BOOK OF MOSES,

19 (P) ^^ And these at^e the generations of Isaac^ Abraham's son;

30 Abraham begat Isaac : and Isaac was forty years old when he
took Rebekah, the daughter of Bethuel the ^* Syrian of Paddan-
aramy the sister of Lctban the ^^Syrian^ to be his wife. [ . . . ]

21 (J) —And Isaac 'Untreated Tahweh for his wife, be-
cause she was "barren : and Yahweh was intreated of

32 him, and Bebekah his wife conceired. And the chU-
dren struggled together within her ; and she said, If
it be so, wherefore do I liye! And she went to "in-

23 quire of Tahweh. And Tahweh said unto her,

Two nations are in thy womb.

And two peoples shall be separated even from thy

bowels :
And the one people shall be stronger than the other

people;
And the elder shall serye the younger.

24 "And when her days to be deliyered were fuUilled, be-

25 hold, there were twins in her womb. And the first
came forth ''red/ all over like an hairy garment ; and

26 they called his name Esau. And after that came forth
his brother, and his hand "had hold on Esau's heel :
(P) and his name was called Jacob : and Isaac was three-

27 (J) score years old when she bare them. And the boys grew :

i>a : 4« etc. *«Cf. 10 : 93. Ct. 2a : aoff. >*Bx. 8 : 4, 5, 94-06 ; 9 : 98, etc. 1*11 :^o ; 99 : 31.
>»96 : 93-95 "38 : 27ff. "V. 30. ■•Ct. 97 : 36.

his brethren."— The phrase, ^'as thou goest toward Assyria," is meanin^fless and
almost certainly corrupt ; probably a mere dittograph. Cf. Well, iv., p. 99 note.
This chapter seems in fact a critic's limbo for fragments left over by the compilers.

* A play upon Edom, ** red." Budde (Urg. p. 917 n. 9) conjectures some word like
Mir, *' hirsute," which would really correspond with the succeeding clause, or else
a word corresponding to the name Esau C* rough ") given in the latter part of the
verse. The objection is that the superseding of an appropriate word by an inap-
propriate one is not usual. The present word, edumni^ on the contrary, if original,
may be regarded as a trace of S's parallel account, which in the story of Jacob and
Bsau is almost identical, and seems to imply that in B the name Bdom was given
from the color of the skin at birth. Possibly the expression, " upright man," of vs.
27, which gives the translators so much trouble, may also be derived from S ; J
could scarcely think of attributing to Jacob a character of simple uprightness and
integrity ; but how to reconcile this with B*s story, the leading feature of which is
still Jacob's duplicity, it is hard to see. J had perhaps only : " And Bsau was . . ,
a man of the field, but Jacob was a dweller In tents." Cf. Gen. iv. 90.

COMMONLY CALLED GENESIS. \f»

and Emu was a cunning hunter^ a man of the field ;
and Jacob was a plain man, dwelling in tents. "Now 28
Isaac loTcd Esan, because be did eat of bis yenlson :
and Bebeliab loyed Jacob. And Jacob sod pottage : 29
and Esan came in from the field, and be was faint :
and Esan said to Jacob, Feed me, I pray thee, with 30
that same red [pottage] ; for I am faint: therefore
was his name called Edom. And Jacob said, **Sell me 31
this day thy birthright. And Esau said. Behold, I am 32
at the point to die : and what profit shall the birth-
right do to me! And Jacob said. Swear to me this 33
day ; and he sware unto him : and he sold his birth-
right unto Jacob. And Jacob gare Esau bread and 34
pottage of lentils ; and he did eat and drink, and rose
up, and went his way: so Esau despised his birth-
right.*—

'And there was a famine in the land, 'beside the flnt 26
famine that was in the dafs of Abraham. And Isaac went
unto Abimelech king of the Philistines unto Gerar.
( JE) And Tahweh appeared unto him, and said, 'Go not 2

down into Egypt ; dwell in the land which I shall tell thee of :

(J) sojourn in this land, and I will be with thee, and 3

( JE) will bless thee ; for nnto thee, and unto thy seed, I will
give all these lands, and I will .establish Hhe oath which I sware unto
Abraham thy father ; and I will multiply thy seed as the stars of 4
heaven, and will give unto thy seed all these lands ; and in thy seed
shall all the 'nations of the earth be blessed ; because that Abraham 5
'obeyed my voice, and kept my charge, my commandments, my stat-

( J) utes, and my laws.f And Isaac dwelt in Gerar : and 6, 7

•"a? : S« 7- ^^1 • 3^ Cf . 43 s 33 1 4* : 13* ♦ 49 : 3* 'Ct. ch. aof . «ia : loff . »Ct. w. i^, 341.
<M : ^^i. Ct. la : 3. *i8 : 19 ; Ex. 15 : %%i ; Dt. 1 1 : x.

• Of course xxv. sxff, with its story of Rebekah, long barren, then giving birth to
twins who grow to maturity, cannot originally have preceded xxvi.. In which she
appears as the young and attractive wife of Isaac. The positions most be reversed ;
xxv. xi^ should be followed by xxvi. x-33, then xxv. 9 iff. Thus the place of Isaac's
^'intreating of Yahweh" is made plain, vis., Beersheba.

t Ch. xxvi affords an instructive study of the supposed methods of the interpolator.
The second clause of verse x is regarded as an explanation made necessary by the
interpolation of Gen. xii. xoff . At the same time the clause and the passage it refers
to most precede in date the union of J and B, since otherwise it would be not Oen.
xii loir which required explanation, but the much nearer and more closely parallel

154 THE FIRST BOOK OF MOSES,

the men of the plaee asked him of his wife ; 'and he
said^ She is mjr sister: for he feared to say, Hy wife ;
lest» [said he]^ the men of the plaee should kill me for

8 Bebekah : because 'she was fair to look upon* And it
came to pass, when he had been there a long time^
that Abimelech king of the Philistines looked out at
a window^ and saw^ and^ behold, Isaac was 'sporting

9 with Rebekah his wife. And Abimelech called Isaac,
and said^ Behold^ of a surety she is thy wife : and how
saidst thou^ She is my sister! And Isaac said unto

10 him^ Because I said, Lest I die for her. And Abime-
lech said^ What is this thou hast done unto us! one
of the people might lightly have lien with thy wife^
and thou shouldest hare brought guiltiness upon us.

11 And Abimelech charged all the people^ sayings He
that toucheth this man or his wife shall surely be

1 2 put to death. And Isaac sowed in the land, and found
in the same year an hundredfold : and Tahweh blessed

13 him. *And the man waxed great, and grew more and

14 more until he became yery great : and he had ''posses-
sions of flocks, and possessions of herds, and a great

15 (JE) household : and the Philistines envied him. Now

all the "wells which his father's servants had digged in the days of
Abraham his father, the Philistines had stopped them, and filled

16 (J) them with earth • And AMmelcch said unto Isaac, Cto

*x2:ioff ; 3o:xff. ^34 : 16. Ct. 95 : aijlf . *3i:9. *8: 3, 5; 12:9; 34:35; 48:19. 1*47 riyf.
>>*i:95ff.

Incident, G«n. xz. Veraet ad, 4, 5, aiad «11 bnt the first clauae of 3 would ehow
didactic Interpolation of a very common kind, exhlbitin^^ the style of the Deutero-
Domist, especially in vs. 5.

* Karmonistlc interpolation. On the composite authorship theory the editor had
already incorporated the story of Abraham digging and naming these very wells
(zzi. aalf (B) ), or if he had omitted some, he preserved ose at least (Beersheba).
To permit the story of Isaac*s digging and naming the same wells the only possible
expedient was that some one should fill them with earth. The Philistines accordingly
(who, however, according to xxi. 25 (B) and xxvi. aof (J ) are more eager to appropriate
the wells than to destroy them) are brought in by J B to do this service. The inter-
polator betrays himself, however, in the endeavor, in vs. x8, to meet the difficulty of
identity of names. True he states that Isaac *' called their names after the names
by which his father had called them ;'* but this contradicts the verses immediately
following, according to which Isaac gave them names suggested by the events oc-
curring now in his own time.

COMMONLY CALLED GENESIS. 165

from us; for thou art mueh mightier than we. And 17
Isaae departed thence^ and encamped in the yalley of

(JE) Oerar^ and dwelt there. And Isaac digged again >«the 18
wells of water, which they had digged in the days of Abraham his
father; for the Philistines had stopped them after the death of Abra-
ham : "and he called their names after the names by which his father

(J) had called them.* And Isaae's Servants digged in the 19
yalley 9 and found there a well of springing water.
'*And the herdmen of Gerar strove with Isaac's herd- 20
men^ saying^ The water is ours: and he called the
name of the well Esek ; because they contended with
him. And they digged another well> and they strove 21
for that also: and he called the name of it Sitnah.
And he removed from thence^ and digged another 22
well; and for that they strove not : and he called the
name of it Behoboth ; and he said^ For now Tahweh
hath made room for us^ and we shall be fruitful in
the land. And he went up from thence to Beer-sheba. 23
"And Yahweh appeared unto him the same nighty and 24
said^ I am the God of Abraham thy father : fear not^
for I am with thee^ and will bless thee^ and multiply
thy seed for my servant Abraham's sake. "And he 25
builded an altar there^ and called upon the name of
Tahweh^ and pitched his tent there : and there Isaac's
servants digged a well. "Then Abimelech went to 26
him from Gerar^ and Ahuzzath his friend^ and Phicol
the captain of his host. And Isaac said unto them^ 27
Wherefore are ye come unto me^ seeing ye hate me,
and have sent me away from you? And they said, 28
"We saw plainly that Tahweh was with thee : and we
said. Let there now be an oath betwixt us, even betwixt
us and thee, and let us make a covenant with thee ;
that thou wilt do us no hurt, as we have not touched 29
thee, and as we have done unto thee nothing but good,
and have sent thee away in peace: "thou art now the

»»ai:a5flf. "Ct w. aoff. "airas. "ia:iff. i*ia:7; 4:a6,etc. "Ctaxiaa. "soia?.
"84 : ^1.
* Harmonistic interpolation. See note preceding.

166 THE FIRST BOOK OF MOSES,

30 blessed of Tahweh. And he made them a feast^ and

31 they did eat and drink. And they rose np betimes In
the morning^ and sware one to another : and Isaac
sent them away^ and they departed from him in peace.

32 And it came to pass the same day^ that Isaac's ser-
Tants came^ and told him concerning the well which
they had digged^ and said nnto him, We haye fonnd

33 (E) water.* —And he called it Shibah : therefore the
name of the city is Beer-sheba unto this day.f —

34 (P) ^*And when Esau was forty years old he took to wife
^^ Judith the daughter of Beeri the Hittite, and ^'Basemath the

35 daughter of Eton the Hittite : and they were a grief of mind un-
to Isaeu and to Rebekah.

27 (J) And it came to pass, that when Isaac was old, 'and
his eyes were dim, so that he conld not see,t [ • • ]
(E) he called Esau his elder son, and said unto him, 'My

2 son : and he said unto him, Here am I. And he said, Be-

3 hold now, I am old, I know not the day of my death. Now
(J) therefore take, I pray thee, thy weapons, thy qni-
Tcr and thy bow, and go ont to the field, and take me

4 (E) yenison ; and make me savoury meat, such as I love,
(J) and bring it to me, that I may eat ;[...] 'that my

••Of. 27 : 46 ; a8 : 9. Ct ch. 97. "iCt, 36 : xif. *48 : lofl. "aa : i, 7, xi, etc. »Vv. 19, «5, 31.

• Insert here xxL 31-33.

t Insert after xxi. 3a

$ There is no analysis of ch. zxvii. which pretends to be more than tentative.
J and B are here so nearly Identical and so doaely interwoven as to make an exact
separation impossible. The most critics feel sure of is that both J and B related
the same story of the usurpation of Jacob, for the story is referred to in Gen. xxxii.
3ff . by J, and zxxv. x by B, and that the two accounts are here combined, J*s turning
upon the deception of Isaac through the smell of the perfumed holiday garments
Rebekah has put upon Jacob (cf. vs. 15 with 84-97), and B*s upon his deception by the
sense of touch, the goat's-hair covering of neck and hands suggesting to Isaac the
hairy arms and neck of Bsan. (Cf. verses z x-14, 16, with 31-93). ^ ^^^ other doublets
(3oa»3o^, 44^— 45a), some allusions to portions otherwise determined (a9^»xlL 3 ;
Num. xxiv. 9 ; vs. 36— xxv. aqlt) and a few linguistic marks (Yahweh, verses 7, ao, 97 ;
Blohim vs. 98 ; B's formula of address in verses x and ift— cf. xxii. x, 7, xx ; zzzi. xx,
etc.—; '' His eyes were dim," etc.— cf. xlvlii. 10 ; Dt. xxxiv. 7, and in contrast I. Sam,
iv. X5 ; L Kings xiv. 4 ;— a Hebrew word characteristic of B in verses 13 and 30) are all
the clews which have been suggested for guidance in the analysis of this difficult
chapter. For details of the tentative analysis herewith presented the reader ia
referred to my article in Hthraica for Jan., 1891.

COMMONLY CALLED GMNESIS, 157

(E) soul may bless thee before I die. And Rebekah heard 5
(J) when Isaac spake to Esau his son. [ . . . ] And Esau
went to the field to hunt for yenison, and to bring it.
And Bebekah spake unto Jacob her son, saying, Be- 6
hold, I heard thy father speak unto Esan thy brother,
(E) saying. Bring me yenison, and Hnake me savoury 7
(J) meat, that I may eat, and bless thee — before Tahweh
(E) r . . . ] — before my death. Now therefore, my son, 8
'obey my voice according to that which I command thee.
Go now to the flock, and fetch me from thence two good 9
kids of the goats ; and I will make them savoury meat for
thy father^ such as he loveth : and thou shalt bring it to 10
thy father, that he may eat, so that he may bless thee be-
fore his death. And Jacob said to Rebekah his mother, 11
Behold, 'Esau my brother is a hairy man, and I am a smooth
man. My father peradventure will *feel me, and I shall 12
seem to him as a deceiver ; and I shall bring a curse upon
me, and not a blessing. And his mother said unto him, 13
Upon me be thy curse, my son ; only obey my voice, and
go fetch me them. And he went, and fetched, and brought 14
them to his mother : and his mother made savoury meat,
(J) such as his father loved. And Bebekah took the 15
goodly raiment* of Esau her elder son, which were
with her in the house, and put them upon Jacob her
(E) younger son [...]: and she put the skins of the 16
kids of the goats upon his hands, and upon the smooth of
his neck : and she gave the savoury meat and the bread, 17
which she had prepared, into the hand of her son Jacob.
And he came unto his father, and said, 'My father : and he 18
(J) said. Here am I ; [ . . . ] who art thou, my son?
And Jaeob said unto his father, I am Esau thy first- 19
bom ; I hare done aecording as thou badest me : arise,
I pray thee^ sit and eat of my venison, that thy soul
may bless me. And Isaac said unto his son. How is it 20

«Vv. 4, 10, 14, 17. 3«- "Vv- *3i 43. •as : as- ^V. sxf ; 31 : 34, 37 ; Kx. 10 : ai. Hz : 1, 7, xx,
etc V. 3.

*Per/unud festal garmenta. W. R. Smith Reiigion of the Semites, p. 433. Cf. vs.
37. Jud. xiv. laf.

158 THE FIRST BOOK OF MOSES,

that thou hast found it so qntekly^ my son? And he
said^ Because Tahweh thy God "sent me good speed.

31 (E) And Isaac said unto Jacob, Come near, I pray thee,
that I may "feel thee, my son, whether thou be my very

22 son Esau or not. And Jacob went near unto Isaac his fa-
ther ; and he felt him, and said, The voice is Jacob's voice,

23 but the hands are the hands of Esau. And he discerned
him not, because his hands were hairy, as his brother

24 (J) Esau's hands : ''so he blessed him. And he said^ Art

25 thou my very son Esau ? And he said^ I am. And he
said^ Bring it near to me, and I will eat of my son's
venison, that my soul may bless thee. And he brought
it near to him, and he did eat : and he brought him

26 wine, and he drank. And his father Isaae said unto

27 him. Come near now, and kiss me, my son. And he
eame near, and kissed him : and he smelled the smell
of "his raiment, and blessed him, and said.

See the smell of my son

Is as the smell of a field whieh Tahweh hath
blessed :

28 (E) And God give thee of "the dew of heaven

And of the fatness of the earth.
And plenty of com and wine :

29 (J) Let peoples serve thee.

And nations bow down to thee :
(E) "Be lord over thy brethren,

And let thy mother's sons bow down to thee :
(J) "Cursed be every one that eurseth thee.

And blessed be every one that blesseth thee.

30 And it eame to pass, as soon as Isaae had made an end
(E) of blessing Jaeob, and Jacob was yet scarce gone out
(J) from the presence of Isaac his father, [ . . . ] that

31 (E) Esau his brother eame in f^om his hunting. And
he also made savoury meat, and brought it unto his father ;
(J) and he said unto his father, "Let my father arise,

•a4 : i«. "V. la, etc. "Ct w. 04-^. "V. 15. >«V. 39. ««V. 37. "la : 3 ; Num. 84 : 9.
"V. i8f.

COMMONLY CALLED GENESIS, 159

and eat of his son's venison, that thy soul may Mess me.
And Isaac his father said unto hlm> Who art thou ) 32
And he said^ I am thy son^ thy firstborn^ Esau. And 33
Isaac trembled yery exceedingly^ and said^ Who then
is he that hath taken yenison and brought it me^ and
I haye eaten of all before thou eamest, and haye
(E) blessed him ? yea^ [and] he shall be blessed. When 34
Esau heard the words of his father, he cried with an exceed-
iiig great and bitter cry, and said unto his father, Bless me,
even me also, O my father. And he said. Thy brother came 35
(J) with guile, and hath taken away thy blessing. And he 36
said. Is not he rightly named Jacob? for he hath sup-
planted me these two times : he took away my birth-
right ; and, behold, now he hath taken away my bless-
(E) Ing. And he said, Hast thou not reserved a blessing
for me ? And Isaac answered and said unto Esau, Behold, 37
"I have made him thy lord, and all his brethren have I
given to him for servants ; and with com and wine have I
sustained him : and what then shall I do for thee, my son ?
And Esau said unto his father, Hast thou but one blessing, 38
my father? "bless me, even me also, O my father. And
Esau lifted up his voice, and wept. And Isaac his father 39
answered and said unto him,

Behold, of the fatness of the earth shall be thy dwelling.

And of the dew of heaven from above ;

And by thy sword shalt thou live, and thou shalt serve 40
thy brother ;

And it shall come to pass when thou shalt break loose,

That thou shalt shake his yoke from off thy neck.
(J) And Esau hated Jacob beeause of the blessing 41
(E) wherewith his father blessed him :[••*] ^^^ ^sau
said in his heart. The days of mourning for my father are
at hand ; then will I slay my brother Jacob. And the 42
words of Esau her elder son were told to Rebekah ; and
she sent and called Jacob her younger son, and said imto
him, Behold, thy brother Esau, as touching thee, doth com-

"V.a9. "V.34.

160 THE FIRST BOOK OF MOSES,

43 fort himself, [purposing] to kill thee. Now therefore, my
son, obey my voice ; and arise, "flee thou to Laban my

44 brother to Haran ; and tarry with him **a few days, until

45 (J) thy brother's fury turn away ; until thy brother's
anger turn away from thee^ and he forget that which
(E) then hast done to him : then I will send, and fetch
thee from thence : why should I be ''bereaved of you both
in one day?*

46 (R) And Rebekak said to Isaac^ J am weary of my life because of the dangle
tors ofHoth : if Jacob take a wife of the daughters ofHetky such as these^ of the

28 (P) daughters of the land, ^what good shaU my life do mefi And ISOOC
called JcLcob^ and ^blessed him^ and charged him^ and said unto
him^ Thou shcUt not take a wife of the daughters of Canaan.

2 Arise^ go to Paddan-aranty to the house of Bethuel thy mother* s
father ; and take thee a wife from thence of the daughters of

3 Laban thy mother's brother. And *God Almighty biess thee^ and
make thee fruitful^ and multiply theCy that thou mayest be a com-

4 pany of peoples ; and give thee the blessing of Abraham^ to thee^
and to thy seed with thee ; that thou mayest inherit the land of thy

5 soJourningSy which God gave unto Abraham, And Isacu sent
away fcuob^ and he went to Paddan-aram unto Lctban^ son of
Bethuel the Syrian^ the brother of Rebekah^ Jacob's and Esau*s

6 mother. Now Esau saw that Isaac had blessed Jcuob and sent
him away to Paddan-aram^ to take him a wife from thence ; and
that as he blessed him he gave him a charge^ sayings Thou shall

7 not take a wife of the daughters of Canaan ; and that Jcuob
obeyed his father and his mother y and was gone to Paddan-aram :

8 and Esau saw that ^the daughters of Canaan pleased not Iscutc

9 his father ; and Esau went unto Ishmaely and took unto the wives

"35 : 1. ••a9:»o. "42 : 36 ; 43 : 14. '"asraa. »a7:«3-45. 'Bz. 6:3. *26:34f.

*The notice of Iaaac*s death, which on the Documentary Theory followed the
death-bed scene of this chapter (cf. vs. 41^), would of course have to be omitted, as
in the case of Abraham, for harmonlstic reasons. (See Gen. xxxv. 89.) In verses
4X-45 it is impossible to decide as between J and B, and the more unnecessary as the
meaning is identical. The division adopted is merely provisional. Of., however*
vs. 43a with vv. 8 and 13 and Ex. xviii. 19.

t Assigned to R for linguistic reasons mainly. Cf. xxv. aa. (See Dillmann, Gen. 5,
in Ice.) The matter is, perhaps, superfluous, but introduced apparently to resume
connection with xxvi. 34f.

COMMONLY CALLED GENESIS. 161

which he had^ ^Mahalath the daughter of Ishmael Abraham's
son^ the sister of Nebaioth^ to be his wife, [ . . . J

(J) And Jacob went out from 'Beer-sheba^ and went lo
(H) toward* Haran. And he lighted upon a certain ii
place,t and tarried there all night, because the sun was
set ; and he took one of the stones of the place, and put it
under his head, and lay down in that place to sleep. And 12
he 'dreamed, and behold a ladder set up on the earth, and
the top of it reached to heaven : and behold the angels of
(J) God ascending and descending on it. — ^And^ behold^ 13
Tahweh stood 'aboye it^ and said^ 'I am Tahweh^ the
God of Abraham thy father^ and the God of Isaae :
the land whereon thou liest^ to thee will I^ive it^ and
to thy seed ; and thy seed shall be as the dust of the 14
earthy and thou shalt 'spread abroad to the west^ and
to the east^ and to the norths and to the south : "and
in thee and in thy seed shall all the families of the

(JE) earth be blessed. "And, behold, I am with thee, and 15
win keep thee whithersoever thott goest, and will bring thee again into
this land \ tot I wiU not leave thee, tintil I have done that which I

(J) have spoken to thee of. And Jaeob awaked out of his 16
sleep^ and he said^ "Surely Tahweh is in this plaee;
(E) and I knew it not. J — And he was afraid, and said, 17

<a5:as. *a6:s3. •» : 3, etc. ; 35 : i. ''18:9; 94:13. *a6:94; 13:7; iszisL *3o:3o,43;
Ex. 1 : 13. ^•xa :3. "Cf. v. jo. "Ex. a : 14.

• Or, " came unto.*'

tSee note to Qen.xil. 6. If, as historical criticism maintains, the narratives of
Genesis are the local traditions of the various shrines <A Beer-aheba, Shechem,
etc, " ike place " (Heb. vs. xi) would of course refer to the well-known sanctuary of
Bethel (cf . Amos vii. laf.), with its immemorial stone pillar, black with the anoint-
ing: oU of countless pilgrims, and its sacred tree (Gen. xxxv. 8 ; cf. x Sam. x. 3 ; Amos
iv. 4 ; V. 5.).

^In VS. X3 read *' beside him " according to the (R. V.) margin.— It would be easy
with Kuenen and some other eritics to consider vv. 13-16 and 19 as simple interpoUu
tions of JS like xiiL 14-X7; xxiL x^-xS and others, but the language of vs. X4 is strongly
characteristic of J (cf. xiL 3 ; xxx. 30), and quite in contrast with JE (xxiL x8 and xxvL
4). There is also a characteristic primitiveness of thought in vs. x6 which it is diffi-
cult to attribute to an interpolator. Vs. 15, however, is obviously related to vs. aof.,
and must therefore on this theory be attributed to JE. This analysis by no means
ignores the important arguments of Kuenen, Hex. pp. 147 and a43. The evidence
from Hos. xii 4, and we may add, from P even, in xxxv. 15, points to a derivation
of the '^^fiiliar" (not the altar, cf. Qen. xii. 8) in Bethel from the occasion of a the-
ophany to Jacob after his return from Aram Naharaim, as J's version. If this view
II

162 THE FIRST BOOK OF MOSES,

How dreadful is this place ! this is none other but the house

1 8 of God, and this is the gate of heaven. And Jacob rose up
early in the morning, *'and took the stone that he had put
under his head, and '^set it up for a pillar, and poured oil

19 (J) ^V^^ ^^ top of it —"And he ealled the name of

that plaee Beth-el l Imttke name o/tk* cUy was Luz at the first ••^

20 (E) "And Jacob vowed a vow, sajring. If God will be with
me, and will keep me in this way that I go, and will give

21 me bread to eat, and raiment to put on, so that I come
again to my father's house "in peace, then shall Yahweh be

22 my God, and this stone, which I have set up for a pillar,
shall be God's house : and of all that thou shalt give me I
will surely give the tenth unto thee.

29 Then Jacob went on his journey, and came to ^the land

2 (J) of the children of the east. [ . . . ] 'And he looked,
and behold a well in the field, and, lo, three floeks of
sheep lying there by it; for/ont of that well they
watered the flocks : and the stone npon the welPs

3 month was great. And thither were all the flocks
gathered : and 'they rolled the stone fk*om the well's
month, and watered the sheep, and pnt the stone

4 again npon the well's month in its place. And Jacob
said nnto them, ^Hy brethren, whence be ye? And

5 they said. Of Haran are we. And he said unto them.
Know ye Laban the son of Nahorf And they said,

6 We know him. And he said nnto them, 'Is it well
with himf And they said. It is well: and, behold,

7 Bachel his daughter cometh with the sheep. And he
said, Lo, it is yet high day, neither is it time that the
cattle should be gathered together: water ye the

8 sheep, and go and feed them. And they said, 'We
cannot, nntil all the flocks be gathered together, and

"3S:x4f. >«3X us; 33:00; 35: 90, etc. "Ct,35:6t "3«:«3- "33S««(?) >Cta8:7,xo.
«Cf . 84 : txff ; Bx. 3 : x6ff. *v. la ^19 : 7. •43 : vj,

be adopted, vv. 13, 14, \6 and 19 (cf. xxxv. 7 B) must be constdered diaplaced by JB
from the context of xxxv. 14. See the author** article in Hebraica,, July* 1891, en-
titled. Notes on the analysis of Genesis xxxiL-l.
* See note preceding, and cf . xxxv. 7. Insert after xxxy. 14.

COMMONLY CALLED GENESIS. 1418

'tkey roll the stone from the well's mouth ; then we
water the sheep. While he yet spake with them^ 9
Baehel eame with her father's sheep; for 'she kept
them. And it came to pass^ when Jaeoh saw Baehel 10
the daughter of Laban his mother's brother^ and the
sheep of Laban his mother's brother^ that Jacob went
near^ and VoUed the stone from the well's mouthy and
watered the flock of Laban his mother's brother.
And Jacob kissed Baehel^ and ^lifted up his yoice^ and n
wept. And Jacob told Baehel that he was her father's 1 2
brother^ and that he was Bebekah's son : and she ran
and told her father. And it came to pass^ when La- 13
ban heard the tidings of Jacob his sister's son^ that
'*he ran to meet him^ and embraced him^ and kissed
him, and brought him to his house. And he told
Laban all these things. And Laban said to him, 14
(E) Surely thou art "my bone and my flesh. [ . . . J And
he abode with him the space of a month. And Laban said 15
unto Jacob, Because thou art my brother, shonldest thou
therefore serve me for nought? tell me, what shall thy
"wages be ? And Laban had two daughters : the name of 16
the elder was Leah, and the name of the "yoimger was
Rachel. And Leah's e^es were tender ; but Rachel was 17
"beautiful and well favoured. And Jacob loved Rachel ; 18
and he said, I will serve thee seven years for Rachel thy
younger daughter. And Laban said, It is better that I 19
give her to thee, than that I should give her to another
man : abide with me. And Jacob served seven years for 20
Rachel ; and they seemed unto him but "a few days, for
the love he had to her. And Jacob said unto Laban, Give 21
me my wife, for my days are fulfilled, that I may go in
unto her. And Laban gathered together all the men of 22
the place, and made a feast And it came to pass in the 23
evening, that he took Leah his daughter, and brought her
(P) to him ; and he went in unto her. And Laban gave 24

•v. la ^Bx.3:]6. •3«:«5' •45!H:46:ff9- **33Mi 18:2; «4!«7. '*» 5a3 ; 37:a7.
*V:7»4«. Ct. 3o:a8,3a£; 31:8. "Ct. 19:31 ; v. a6£. >«Ct. istii ;«4:i6;a6:7. ^^iM^

IW THE FIRST BOOK OF MOSES, -

Zilpah his handmaid unto his daughter Leah for an handmaid,
2$ (E) [ . . . ] And it came to pass in the morning that, be-
hold, it was Leah : and he said to Laban, What is this thou
hast done unto me ? did not I serve with thee for Rachel ?

26 (J) wherefore then hast thou beguiled me ? [ . . . ] And
Laban said^ '*It is not so done in our place^ to glye

27 (E) the ''yonnger before the firstborn. Fulfil the week*
of this one, and we will give thee the other also for the
service which thou shalt serve with me yet seven other

28 years. And Jacob did so, and fulfilled her week, and he

29 (P) gave him Rachel his daughter to wife. And Laban
gave to Rachel his daughter Bilhah his handmaid to be her hand-

30 (E) maid. [ . . . ] And he went in also unto Rachel, and
he loved also Rachel more than Leah, and served with him
yet seven other years, f . . . J

31 (J) And Tahweh saw that Leah was hated^ "and he

32 opened her womb: "but Baehel was barren. **And
Leah concelyed^ and bare a son^ and she called his
name Benben ; for she said^ Because Yahweh hath
looked npon my affliction ; for now my husband will

33 love me. "And she conceiyed again^ and bare a son ;
and said^ Because Tahweh hath heard that I am
hated^ he hath therefore given me this [son] also :

34 and she called his name Simeon. ""And she conceiyed
again, and bare a son ; and said. Now this time will
my husband be Joined unto me, because I have borne
him three sons : "therefore was his name calledf Levi.

35 **And she conceiyed again, and bare a sou : and she
said, This time will I praise Yahweh : "therefore she
called his name Judah ; and she left bearing. [ . . . ]

30 (E) And when Rachel saw that she bare Jacob no chil-
dren, Rachel envied her sister ; and she said unto Jacob,
2 Give me children, or else I die. And Jacob's anger was
kindled against Rachel : and he said, *Am I in God's

**34:7. "Ct. V. x6. 1*30 :aa. >»xi :3o; asiai. ••4:1,17,610. >i3:84,etc. '50: 19.

* I. e. the week of wedding festivities.

* Read with LXX. Sam. Syr., " she called." Of. verses 3a, 33, 35.

COMMONLY CALLED GENESIS, 166

stead, who hath withheld from thee the fruit of the womb ?
And she said, Behold my 'maid Bilhah, go in nnto her ; 3
(J) that she may 'bear upon my knees : and I also may
'obtain children by ker. And she gaye kim Bilbah her 4
handmaid to wife : and Jaeob went in nnto her. [ . . . J
(E) And Bilhah conceived, and bare Jacob a son. And 5-6
Rachel said, God hath judged me, and hath also heard my
voice, and hath given me a son : therefore called she his
(J) (H) name Dan. And Bilhah BaehePs handmaid con- 7
(J) ceived again, and bare Jaeob a seeond son. [ . . . ]
(E) And Rachel said. With mighty wrestlings have I 8
wrestled with my sister, and have prevailed : and she
(J) called his name Naphtali. [ . . . ] When Leah saw 9
that she had left bearing^ she took Zilpah her hand-
maid^ and gave her to Jacob to wife. And Zilpah 10
Leah's handmaid bare Jaeob a son. And Leah said^ n
Fortunate I and she called his name Gad. And Zilpah 12
Leah's handmaid bare Jacob a second son. And Leah 13
said, Happy am II for the daughters will call me
happy : and she called his name Asher. And Benben 14
went in the days of wheat harvest, and found man-
drakes in the field, and brought them unto his mother
Leah. Then Bachel said to Leah, Oire me, I pray
thee, of thy son's mandrakes. And she said unto her, 15
Is it a small matter that thou hast taken away my
husband f and wouldest thou take away my son's man-
drakes alsof And Bachel said. Therefore *he shall lie
with thee to-night for thy son's mandrakes. And 16
Jacob came f^om the field in the evening, and Leah
went out to meet him, and said. Thou must come in
unto me ; for I have surely 'hired thee with my son's
mandrakes. And he lay with her that night. [ . . . ]
(E) And God hearkened nnto Leah, and she conceived, 17
and bare Jacob a fifth son. And Leah said, Grod hath given 18
me my hire, because I gave my handmaid to my husband :

' «ao : t7 ; a» : »o, laf. Ct. 16 : a, 5, etc., and w. 4, 9ff. »so : aj. ♦xe : a. •€!. v. 17. •€!,
▼.18.

IW THE FIRST BOOK OF MOSES,

19 and she called his name Issachar. And Leah conceived

20 again, and bare a sixth son to Jacob. And Leah said, God
(J) hath endowed me with a good dowry ;*[...] now
will my husband dwell with me^ beeanse I kaye borne

21 him six sons ; and she called his name Zebnlnn. And
afterwards she bare a daughter^ and called her name

22 (E) Dinah. [ . . . ] t And God remembered Rachel^ 'and

23 (J) ^^ hearkened to her, and *opened her womb. And
(E) she conceived, and bare a son : and said, God hath

24 taken awayj my reproach : and she called his name Joseph,
(J) [ . . . ] saying^ Tahweh add to me ^another son.

25 And it eame to imu»s^ when Rachel had borne Joseph^
that Jacob said nnto Laban^ Send me away^ that I
may go nnto '*mine own plaee^ and to my country.

26 (E) Give me my wives and my children, | for whom I have
served thee, and let me go : for thou knowest my service

27 (J) wherewith I have served thee. And Laban said nnto
him, "If now I have fonnd favonr in thine eyes,
[tarry : for] I have 'Mivined that Yahweh hath blessed

28 (E) me for thy sake. And he said. Appoint me thy wages,

29 (J) and I will give it [ . . . ] And he said nnto him.
Then knowest how I have served thee, and how thy

30 cattle hath fared with me. For it was little which
then hadst before I came, and it hath ''increased nn-
to a multitude ; and Tahweh hath blessed thee whith-
ersoever I turned : and now when shall I provide for

31 mine own house also? And he said. What shall I give
thee ? And Jacob said. Thou shalt not give me aught :
if thou wilt do this thing for me, I will again feed

W. 17. •29:31. •35:18. »*29:a6. "18:3, etc. '•44:15. '•a8:x4, etc.

* Heb. Zebed. Verse 90 contains two etymolos^ies for Zebulun. According to the
analysis, R seems to have generally selected the more felicitous of the two, bttt
sometimes to afford both (cf . 33f), and is not averse to presenting still a third in
many cases (cf. ch. xlix.).

t Perhaps vs. ai. is R*s.

X Heb. Asaph. Verse ujt> (J) derives the name from yasaph^ " add to."

I " Whom " is feminine, hence the '* children '* are here interpolated.

COMMONLY CALLED GENESIS, 1«7

(E) thy flock [ . . . ] and keep it.* I will pass through 32
all thy flock to-day, "removing from thence every speckled
and spotted one, and every black one among the sheep,
and the spotted and speckled among the goats : and [of
snch] shall be my hire. So shall my righteousness an- 33
swer for me hereafter, when thou shalt come concerning
my hire that is before thee : every one that is not speckled
and spotted among the goats, and black among the sheep,
that [if foimd] with me shall be counted stolen.! [ . . . ]
(J) And Laban said^ Bekold, I would it might be ae- 34
eording to thy word. And he removed that day the 35
he-goats that were 'Yingstraked and spotted^ and all
the she-goats that were speckled and spotted^ every
one that had white in it^ and all the black ones among
the sheep^ and gave them into the hand of his sons :
and he set three days' Journey betwixt himself and 36
Jacob : and Jacob fed the rest of Laban's flocks. And
Jacob took him rods of fresh poplar^ and of the al-
mond and of the plane tree ; and peeled white strakes
in them^ and made the white appear which was in the
reds. And he set the rods w)iich he had peeled over 38
(E) against the flocks '*in the gutters in the watering
troughs where the flocks came to drink; and they con-
(J) ceived when they came to drink. [ . . . ] And the 39
flocks conceived before the rods^ and the flocks

"31:8. >»Ct. 31:8-10. i«Bz. fl:i6.

*Tlie Hebrew has, ** feed thy flock, keep it," with no conjtmction. Kautssch and
Socin refi^ard the second word as simply a parallel furnished by the other source
(E) to the first. According to these authors, " R took it up in order to lose no shade
of meaning."

fThe latter part of ch. xxx. presents confessedly an incompletely solved problem
of analysis. For this reason the author departs from the view of critics presented
in the tables of Hebraica iv. 4 (July, 1888), and submits an original analysis, for the
evidence in support of which the reader is referred to the above-quoted article in
Hebraica tor July, 1891. The basis of analysis must of course be in any event the
story of E as retold by Jacob in xxxi. 5-1 a and again in verses 38-43. The main
point of difference between the narrative here presupposed and the form of the story
afforded by ch. xxx. is, as all critics recognize, that Jacob does not outwit Laban by
his own cunning, but quietly submits to repeated over-reaching from Laban, who
continually '* changes his wages." His deliverance is due solely to divine interven-
tion on behalf of an isk tarn or " man of simple integrity " (xxv. 97). Cf. xxxL 7.

168 THE FIRST BOOK OF MOSES,

brovght forth "ringstraked^ speckled^ and spotted.

40 (E) And Jacob separated the lambs^ and set the faces of
the flocks toward the "ringstraked and all the black in the
(J) flock of Laban ;[...] and he put his own droves

41 apart^ and pnt them not unto Laban's floek. And it
came to pass^ whensoeyer the stronger of the flock
did coneeive^ that Jacob laid the rods before the eyes
of the flock "in the gutters^ that they might conceire

42 among the rods ; but when the flock were feeble^ he
pnt them not in : so the feebler were Laban's^ and the

43 stronger Jacob's. And the man '^increased exceed-
ingljr^ and "had large flocks^ and maidseryants and
menseryants^ and camels and asses.

31 And * he heard the words of Laban's sons, saying,
Jacob hath taken away all that was our father's ; and
of that which was our father's hath he gotten all this

2 (E) glory. 'And Jacob beheld the countenance of Laban,

3 (J) andy behold, it was not toward him as beforetime. 'And
Tahweh said unto Jaeob, Betam nnto the land of thy fathers,

4 (E) and to thy kindred ; and I will be with thee. And Jacob
sent and called Rachel and Leah to the field unto his flock,

5 and said unto them, I see your father's countenance, that it
is not toward me as beforetime ; but the God of my father

6 hath been with me. 'And ye know that with all my power

7 I have served your father. And your father hath deceived
me, and ^changed my wages ten times ; but God •sufifered

8 him not to hurt me. If he said thus, The speckled shall
be thy wages ; then all the flock bare speckled : and if he
said thus, The ringstraked shall be thy wages : then bare

"Ct.3i:»-ia "3«:8. >»Bx. a:i6. WaS : 14 ; 30 : 30, etc. "3a :4. *V. 5. •39:9. «3o:96.
*Ct. 30 : 3sflf. Of. Num. 14 : aa. *ao : 6.

* For the present Indeipendent analysis of ch. xzzi. see Hebraica for July, 1891, and
for the general form of previous analyses chapter III. Wellhausen L, p. 436, rejects
verses 10 and la on the ground that " I am the Gk>d of Bethel " can only come first
in the theophany, and that the verses 10 and 13 introduce a subject matter foreign
to that of vs. 13, one which could not have been presented at the same time, but
necessarily, according to the story, months, if not years, previously. Verse 3 is re-
garded as an interpolation supplying a higher motive for Jacob's flight than that of
vs. X. It must, however, be aa early as xxxiL xo^ which itself, however, is subsequent
to the union of J and E. See note in he.

COMMONLY CALLED GENESIS, 109

all the flock ringstraked. *Thus God hath taken away 9
( JE) the cattle of your father, and given them to me. And 10
it came to pass at the time that the flock conceived, that I lifted up
mine eyes, and saw in a dream, and, behold, the he-goats which
leaped upon the flock were ringstraked, speckled, and g^sled.
(E) ^And the angel of God said unto me in the dream, 11
(JE) 'Jacob : and I said, Here am I. And he said, Lift up 12
now thine eyes, and see, aU the he-goats which leap upon the flock
are ringstraked, speckled, and grisled : for I have seen idl that Laban
(E) doeth unto thee. I am the God of Beth-el, where thou 13
anointedst a pillar, where thou vowedst a vow unto me :
now arise, get thee out from this land, and return unto the
land of thy nativity. And Rachel and Leah answered and 14
said unto him, Is there yet any portion or inheritance for
us in our father's house ? Are we not counted of him stran- 15
gers ? for he hath sold us, and hath also quite devoured
•our money. For all the riches which God hath taken 16
away from our father, that is ours and our children's : now
then, whatsoever God hath said unto thee, do. Then Ja- 17
cob rose up, and set his sons and his wives upon the camels ;
(P) and he carried away all his cattle, ^^ and all his substance 18
which he had gathered^ the cattle of his getting^ which he had
gathered in Paddan-aram^ for to go to Isaac his father unto the
(E) land of Canaan, Now Laban was gone to shear his 19
sheep: and Rachel stole the teraphim that were her father's.
And Jacob "stole away unawares to Laban the Syrian, in 20
that he told him not that he fled. So he fled with all that 21
(J) he had ; and he rose up^ and passed over the river^
(E) and set his face toward the mountain of Gilead.

And it was told Laban on the third day that Jacob was 22
fled. And he took his brethren with him, and pursued 23
after him seven days' journey ; "and he overtook him in
the mountain of Gilead. And God came to Laban the 24
Syrian "in a dream of the night, and said unto him. Take
heed to thyself that thou speak not to Jacob either good
(J) or bad. And Laban came up with Jacob. Now Jtf- 25

•Ct,3o*49. ^90:3, etc. 'aaM, etc. •29:18, aj; Bx. az:35. ^•xa:5;36:6. *»v. a6.
Ct V. vj, »«V. astf, >»i5 : X ; ao : 3, etc.

170 THE FIRST BOOK OF MOSES,

eob had pitehed his tent in the mountain :[...] and
Lahan with his brethren pitehed in the mountain of

26 (E) Oilead. [ . . . ] And Laban said to Jacob, What hast
thou done, that thou hast "stolen away unawares to me,
and carried away my daughters as captives of the sword ?

27 (J) Wherefore didst thou flee seeretly^ and ''steal
away from me ; and didst not tell me, that I might
haye sent thee away with mirth and with songs, with

28 (E) tabret and with harp ; and hast not suffered me to
kiss my sons and my daughters ? now hast thou done f ool-

29 ishly. It is in the power of my hand to do you hurt : but
the God of your father spake unto me yesternight, saying,
Take heed to thyself that thou speak not to Jacob either

30 good or bad. And now, [though] thou wouldest needs be
gone, because thou sore longedst after thy father's house,

31 (J) [yet] wherefore hast thou stolen my gods ? And Jacob
answered and said to Laban^ Because I was afraid : for
I said^ Lest thou shouldest take thy daughters from

32 (E) me by force, [...]* With whomsoever thou find-
est thy gods, he shall not live : before our brethren discern
thou what is thine with me, and take it to thee. For Jacob

33 knew not that Rachel had stolen them. And Laban went
into Jacob's tent, and into Leah's tent, and into the tent of the
two maidservants ; but he found them not. And he went out

34 of Leah's tent, and entered into Rachel's tent Now Rachel
had taken the teraphim, and put them in the camel's furni-
ture, and sat upon them. And Laban "felt about all the

35 tent, but found them not. And she said to her father, Let
not my lord be angry that I cannot rise up before thee ; for
"the manner of women is upon me. And he searched, but

36 (J) found not the teraphim. And Jacob was wroth^ and
(E) ehode with Laban: [ . . . ] and Jacob answered
and said to Laban, What is my trespass ? what is my sin,

37 that thou has hotly pursued after me ? Whereas thou hast
felt about all my stuff, what hast thou found of all thy

»*v. a6. Ct. V. a?. "Ct. v. aa »«27 : la, ai£. >»Ct. 18 : 11.
•The missing words, *' And he said,'* are found in LXX.

COMMONLY CALLED GENESIS. 171

household stuff ? Set it here before my brethren and thy
(J) brethren, that they may judge betwixt us two. This 38
twenty years hare I been with thee ; thy ewes and thy
she-goats haye not '*cast their yonng, and the rams of
thy flocks haye I not eaten. That which was torn of 39
beasts I brought not nnto thee ; I bare the loss of it ;
of my hand didst thou require it, whether stolen by
day or stolen by night. Thus I was ; in the day the 40
drought consumed me, and the frost by night ; and
(E) my sleep fled fk'om mine eyes.* These twenty years 41
have I been in thy house ; "I served thee fourteen years
for thy two daughters, and six years for thy flock : and
*^hou hast changed my wages ten times. Except the God 42
of my father, the God of Abraham, and the Fear of Isaac,
had been with me, surely now hadst thou sent me away
empty. God hath seen mine affliction and the labour of
(J) my hands, and rebuked thee yesternight. And Laban 43
answered and said unto Jacobs "The daughters are
my daughters^ and the children are my children, and
the flocks are my flocks, and all that thou seest is
mine : and what can I do this day unto these my
daughters, or unto their children which they have
borne ? And now come, let us make a covenant, I and 44
thou ; [ . . ] and let it be for a "witness between me .
(E) and thee. And Jacob *'took a stone, and set it up 45
(J) for a pillar. And Jacob said uuto his brethren, 46
€(ather stones; and they took stones, and made an
(E) heap : '^and they did eat there by the heap.— "And 47
Laban called it Jegar-sahadutha : but Jacob called it
(J) Galeed.— And Laban said. This heap is witness 4^
between me and thee this day. —Therefore was the 49
name of it called Galeed : and [ . . . ] Mizpah,t for he

>*Bx. aa : a6. Ct «7 : 45 ; 4« ^ 36 J 43 '» «4« '•^9 : 18, ^j. ^Vv. 7-9. «» V. 31. «»V. 48f .
Ma8:i8,etC. "V. 54. "Vv. 5, 48f.

• Vv. 36tf, 38-40 may equally well be assigned to E.

t LXX. have Massipka^ midway between maffebak^ *' pillar " (i. e. the stone dolmen
so frequent in K and forming part of the earlier worship (Is. six. 19), but forbidden
after the period of Josiah), and mizpahy " watch-tower." This curious phenomenon
snggests the possibility of an original play upon the words moffebah and mizpah.

173 THE FIRST BOOK OF MOSES,

said^ Tahweh wateh between me and thee^ when we are

50 absent one from another.— If then shalt afflict my
daughters^ and if then shalt take wlyes besides my
daughters^ no man Is with ns ; see ''God is witness be-

51 (E) twixt me and thee. And Laban said to Jacob, Be-
hold this heap, and behold the pillar, which ''I have set betwixt

52 me and thee. This heap be witness, and the pillar be witness,
that I will not pass over this heap to thee, and that thou
shalt not pass over this heap and this pillar unto me, for harm.

53 ■■The God of Abraham, and the God of Nahor, the God of
their father, judge betwixt us. And Jacob sware by the

54 Fear of his father Isaac. "And Jacob oflEered a sacrifice
in the mountain, and called his brethren to eat bread : and
they did eat bread, and tarried all night in the mountain,

55 "And early in the morning Laban rose up, and kissed his sons
and his daughters, and blessed them : and Laban depart-

32 ed, and returned unto his place. And Jacob went on his

2 way, and the angels of God met him. *And Jacob said
when he saw them, This is God's host : and he called the
name of that place Mahanaim.

3 (J) And Jacob sent messengers before him to Esan
his brother nnto the land of Seir ;— the field of Bdom. —

4 And he commanded them^ saying, Thns shall ye say
unto my lord Esan ; Thns saith thy servant Jacob, I

5 have sojourned with Laban, and stayed until now : and
'I haye oxen, and asses [andj flocks, and menservants
and maidservants : and I haye sent to tell my lord,

6 that I may And grace in thy sight. And the messen-
gers returned to Jacob, saying. We came to thy
brother Esau, and moreoyer he cometh to meet thee,

7 and 'four hundred men with him. Then Jacob was
greatly aiVaid and was distressed : and he divided the
people that was with him, and the flocks, and the

8 herds, and the camels, into two companies;* and he

"Ct. V. 44, "TCt, V. 46. "Vv. 42, 37. ••Ex. i8:ia. "20:8; ax: 14; 22:3; 98:18.
« Vv. 7, la •x2 : 16 ; 30 : 43. •iS : 3, etc. ♦ss : x. •Ct. v. if.

* Heb. Mahanaim. The word Is strictly the dual of makamk^ '* camp " or '' com-
pany." The etymologry of verses x and a (E) res:ards it simply as a plural, or

COMMONLY CALLED GENESIS. 178

sald^ If Esau €ome to the one eompany^ and smite it^
tken the company whieh is left shall escape. [ . . . ]

(JE) And Jacob said, O God of my father Abraham, and God of my 9
father Isaac, O Yahweh, which *saidst tmto me, Return mito thy
country, and to thy kindred, and I will do thee good : I am not 10
worthy of the least of all ^the mercies, and of all the truth, which
thou hast shewed unto thy servant ; for with my staff I passed over
this ^Jordan ; and now I am become *two companies. Deliver me, I 11
pray thee, from the hand of my brother, from the hand of Esau ;
for I fear him, lest he come and smite me, the mother with the child«
ren. And thou ^^^saidst, I will surely do thee good, and make thy 12
seed as the sand of the sea, which cannot be numbered for multiude.*
(E) (J) And he lodged "there f that night ; and took of 13
that which he had with him a "present for Esau his
brother; two hundred "she-goats and twenty he-goats^ 14
two hundred ewes and twenty rams^ thirty milch cam- 1 5
els and their colts^ forty kine and ten huUs^ twenty
she-asses and ten foals* And he delirered them 16
Into the hand of his serrants^ erery "drorehy itself,
and said unto his serrants^ Pass oyer before me^ and
put a space betwixt drore and drore* And he com- 17
manded the foremost^ saying^ When Esau my brother
meeteth thee^ and asketh thee^ saying^ Whose art

•31:3. '47 .'a^. 'Ct. V. «. »Vv. xf, 7. ><>aa : 17. Ct 13:16; a8:s4- "V. 2. >«vv. i8»
aof; 33:10. Ct 33:11. >»3i:38. "29:af, 8; 30:40; v. 19; 35:21.

perhaps more exactly as a ftingnlar, the endin^r tf<M beingr understood as an Aramaic
locative ending corresponding to the am of the Moabite stone. According to Well-
hausen (Comp. d. Hex., p. 45 [434], note) this is correct and would denote an exacter
knowledge of Aramaic forma on the part of B than of J. Dillmann, however,
regards Mahanaim as taken by both J and B for a dual, the ttoo hosts of xxxii. a
being Jacob's and " God's."

* For a great number of reasons verses 9-12 are regarded as due to didactic inter-
polation. It is claimed that the writer shows himself unmindful of the real scene,
which must be, not only according to vs. 2a, but by relation to Mahanaim and Penuel,
the ford, not of Jordan, as he has it, vs. 10, but Jabbok. Verse xa also refers to xxxi.
3, a verse of doubtful authenticity, and the tone and coloring recall the frequent
so-ealled Deuteronomic (didactic) interpolations. (Cf. Gen. xviii. asff, xxvi 3fif , etc.)
But the conclusive reason against w. 9-ia is the reference in vs. xa to xxviii. 14,
which, however, appears to have been made from memory, and combines phrases
derived from xvi xo and xxii. 17, both JB. Hence the close similarity of the style
(vs. 10) in this case is insufficient to establish the Jahvistic authorship.

t ** There " may refer to vs. a, or to the passage, "Therefore he called the name of
the place Mahanaim," which, we must suppose, was omitted from J after vs. 8 for
harmonistic reasons. In the latter case the critics are right in assigning this clause
to J.

174 THE FIRST BOOK OF MOSES.

thou? and whitker freest tk#ii} and whose are tltote

i8 before tkeet then then shalt say^ [They be] thy aer-

Tant Jaeob's ; it is a present sent unto my lord Esan :

19 and^ behold^ '*he also fs behind ns. And he com-
manded also the second^ and the thirds and all that
followed the droTOS^ saying^ On this manner shall ye

20 speak unto Esan^ when ye And him ; and ye shall say^
Moreorer^ behold^ thy seryant Jaeob is behind us.
For he said^ I will appease him with the present that
goeth before me^ and afterward I will see his face ;

21 peradrentnre he will ''aeeept me. 80 the present
passed orer before him* and he himself lodged that
night in the company .f

22 And he rose up that nighty and took his two wires,
and his two handmaids^ and his eleren children^ [ • • J

23 (E) and passed over the ford of "Jabbok. [ . . . J — And
(J) he took them, J— and sent them oTer the stream , and

24 sent orer that he had. ''And Jacob was left alone;

1*4 : aa, a6, etc. 1*4 : 7 ; I- Sam. 95 : 35. ^^Ct. V. 10. ^HIL Ex. 4 : a4ff.

* In spite of the universal opinion of critics, which sees in yy. i3^-«o a parallel of S
to J*s vv. y-iyn^ I am driven by the unmistakable lingruistic marks, and especially
by the reference in xxziii. 8-10 (cf . vs. ao above), where the langua^ is still more
positively J's, to assign vv. 3-2111 to this writer. See my article. Notes on the
Analysis of Gen. xxxii.-l. in Hebraica for July, zSgt. The comparison of the
** present " (literally ** offering "), which ** goes before " the suppliant to " appease "
the Deity and induces him to '' accept " (literally *' lift up the face of," cf. Gen. iv. 7)
the worshipper in va 90 is an elaborate preparation for the etymology of xxxiii. 10.
Jacob will see Bsau " as one seeth the face of God " {Peniel)^ i. e. with a miMcMak or
peace-offering.

t Wellhausen translates this word as a proper noun, ** in Mahaneh," connecting
this with E's etymology of the name 0* God's host, '^ ▼. a), which, in his opinion,
treats it as a singular.

^The clause, ''and he took," should doubtless precede ''and passed over."
" Them " must, of couse, be due to JB since we have here two substantially identical
statements, and in each source the object ot the verb must have been explicitly
given. Supply "his people." The equivalent phrase in vs. aa is linguistically
characterised as J*s.— I am indebted to Prof. Moore for the suggestion that vs. 30 Is
perhaps B's. The linguistic form is in fact characteristic of S. Cf. e. g. xxxiii. 17^
(J). The verse, however, cannot be understood as referring to the incident narrated
in the context, but rather to some theophany parallel to it in E. This wrestling
story gives in fact the aetiology of Jabboq (" wrestler") and of Israel, not of Peniel,
and J's etymology of Peniel (or rather Penvel, cL vs. 31) follows later (xxxUL 8-10),
his story of Jabboq and Israel ending at vs. a^.

COMMONLY CALLED GENESIS, 176

and tkere wrestled "a man witk kim nntil tke '*break-
Ing of tke day« And wken ke saw tkat k« ''preyaUed 45
not against kim^ ke toneked tke koUow of kis tkigk ;
and tke koUow of Jacob's tkigk was strained^ as ke
wrestled witk kim. And ke said^ Let me go^ for tke 26
day "breaketk. And ke said^ I will not let tkM go^
exeept tkon bless me. And ke said nnto kim^ Wkat 27
is tky name! And ke said^ Jaeob. And ke said^ Tky 28
name skall be called no more Jacobs but "Israel : for
tkon kast striren witk God* and [witk] men^ and kast
prerailed. And Jacob asked kim^ and said^ Tell me^ 29
I pray tkee» tky name. And ke said^ Wkerefore is it
tkat tkon dost ask after my name? And ke Messed
(E) kim tkere. [ . . . ] *'And Jacob called the name of 30
the place Peniel : for, [said he], I have seen God face to
(J) face, and my life is preserved.t [ . . . ] And tke Sun 31
rose upon kim as ke passed oyer Fennel^ and ke kalt-
ed upon kis tkigk. ""Tkerefore tke ckildren of Israel 32
eat not tke sinew of tke kip wkick is upon tke koUow
of tke tkigky unto tkis day : because ke toucked tke
koUow of Jacob's tkigk in tke sinew of tke kip.|

And Jacob lifted up kis eyes, and looked, and^ be- 33
kold^ Esau came, and witk kim 'four knndred men.

»»x8:a; 19:5. "igsis; v. a<5. "'apcS-io. ••Ct -iS'.xo. ••a8ri9; y»'.%, €1.33:17.
*^ : 34 ; 10 :9, etc. 13a : 6.

• The nse of Blohim here is perfectly in accord with J'a practise elsewhere (cf.
note to Gen. iii. i.) In the contrasted expression, **Ood and men,'* it would be used
<cf. Jud. ix. 9« 13) even were there not the additional exigencies of the etymology
{Israel) and the concealment of the nawu^ vs. 99. The fact that J from this point on
(in chapters xxxiiL and xxxiv. R seems to have altered to ** Jacob** on account of
XXXV. 10) uses *' Israel,** while B continues to employ '* Jacob,** establishes the
fact that this story belongs really to the former. See, however, the article,
Hebraica^ July, 1891, above cited.

tThe reference is probably to a theophany of B corresponding to the Jabboq-
Israel story of J. Possibly some of the material of vs. ixf may have been derived
from the missing account of Peniel in B.

X DiUmann, who regards verses 25-31 as B, finds a ground for rejecting vs. 39 as
R*s in the fact that its style and language are akin to J. If, however, the foregoing
passage, with which it is connected in subject-matter, be assigned to J, as above,
the references given (DHL, (*en. 5, in loc.) to the J passages, x. 9, xlx. 37f, xxxvL 33,
which are the only argument I find advanced against the genuineness of the verse,
prove simply the contrary. Cf. in addition Gen. ii. 94 note.

176 THE FIRST BOOK OF MOSES,

And he divided the children nnto Leah^ and unto

2 Baehel^ and nnto the two handmaids. And he put
the handmaids and their ehUdren foremost^ and Leah
and her children after^ and 'Rachel and Joseph hinder-

3 most. And he himself passed oyer before them, and
bowed himself to the ground seyen times, until he

4 came near to his brother. And Esau *ran to meet him^
(E) and embraced him^ and fell on his neck, and kissed

5 him : and they wept. And he lifted up his eyes, and saw
^the women and the children ; and said, Who are these
with thee? And he said, The children which God hath

6 (J) graciously given thy servant. [ . . . ] *Then the hand-
maids came near, they and their children, and they

7 bowed themselves. And Leah also and her children
came near and bowed themselves: and after came
Joseph near and Rachel^ and they bowed themselves.

8 And he said. What meanest thou by 'all this company
which I met ? And he said, 'To And grace in the sight

9 of my lord. And Esau said, I have enough ; my

10 brother, let that thou hast be thine. And Jacob said^
Nay^ I pray thee, 'if now I have found grace in thy
sight, then 'receive my present at my hand : 'foras-
much as I have seen thy face, as one seeth the "face

11 (E) of God^ and thou wast pleased with me. Take, I
pray thee, my "gift that is brought to thee ; because "God
hath dealt graciously with me, and because I have enough.

12 (J) And he urged him, and he took it* And he said. Let
US take our Journey, and let us go, and I will go be-

13 fore thee. And he said nnto him, My lord knoweth
that the children are tender, and that the flocks and
herds with me gire suck ; and if they overdrive them

14 one day, all the flocks will die. Let my lord, I pray
thee, pass over before his servant : and I will lead on
softly, according to the pace of the cattle that is be-

>a9:3of. *i8:a, etc. *Ct. v. 6f. »Vv. 1-3. •3a:i3-ai. ''tS :3, etc. ; 32:6. *39:ao.
•x8 : 5 ; 19 : 8, etc. >»Ct. 32 : 30. "Ct. v. 10, etc. "V. 5.

* Referring: to the story of which a trace appears to remain in zxxiL 3. For the
above analysis, see notes on chap, xxxii. and ct. Hebraica VIL 4.

COMMONLY CALLED GENESIS, 177

fore me and aeeording to tlie pace of the children^
until I come unto my lord unto ''Seir. And Esau gaid^ 15
Let me now leave with thee some of the folk that are
with me. And he said^ what needeth it! let me '"And
grace in the sight of my lord. 80 Esau returned that 16
day on his way unto Seir. And Jacob Journeyed to 17
Succoth^ and built him an house^ and made booths for
his cattle : 'i;herefore the name of the place is called
Succoth. [ . . . ]
(E) And Jacob came '*in peace to the city of Shechem, 18

which is in the land of Canaan, ^''wkeHkecame/romPMidan-aram:*

and encamped before the city. '"And he bought the parcel 19
of grotmd, where he had spread his tent, at the hand of
the children of Hamor, Shechem's father, for an hundred
pieces of money. "And he erected there f an altar, and 20
called it El-elohe- Israel. [ . . . ]

And { 'Dinah the daughter of Leah, which she bare un- 34
to Jacob, went out to see 'the daughters of the land. [ . • . ]
(J) And Shechem the son of Hamor ^he Hirite^ ^tke 2

»»3a:3. >*i8 : 3, etc. ; 32 : 6. ^^a: 34, etc. '•aSiax. "35:9' "Joe. 84 : 3a. Ct ch. 83.
**3Si7' 'a«:9. •«7:46. »Ct. 23 : 10, etc. *i7:ao; 83:6.

* Verse x8 appears to have been supplemented by R, since ^* Paddan-aram " is
employed by P and R exclusively (cf. zxzv. 9, P ; and Josh. xziv. 33, B). Well-
hausen offers the conjecture '' to Shechem " for ** in peace to/' bnt cf. xzviiL az. (14)
< t The verb nagab^ "*' to erect," is not nsed of the ** building " of an altar, but is the
regular term for " setting up ** a maffebah or pillar of stone, and contains in fact the
same radical. Hence we must either assume the omission of two words meaning
'' a pillar and built " at this point, or, more probably, take miMbeack, *^ altar," to be
a correction for magcebaky ** pillar," a change historical criticism accounts for by
the fact that the ma^^ebah in the seventh century came to be regarded by the
orthodox party as an idolatrous abomination, a radical iconoclasm taking the place
of the earlier policy of Umdeutung^ or accommodation to Yahweh worship. (Cf .
Hos. iii. 4, Is. xix. 19 and the numerous passages in JB, Gen. xxviii. z8 ; xxxv. 14, ao ;
Bx. xxiv. 4 ; Josh. iv. 4r8, ao ; xxiv. a6, etc., with Bx. xxiii. 34 ; xxxiv. 13 ; Num.
xxxiii. 5a ; Dt. xii. 3 ; and ct. Dt. xvi. azf ; Lev. xxvi. if.)

X The assisrnment of the secondary element of ch. xxxiv. to B in the above analy-
sis is in accordance with the reasoning of Comill in his Bntrag on the aq^ysis of
this chapter in the Ztschr^ f, 0, Wiss. xi. z. In regard to the J element, and the
separation of parts, critics are practically agreed. But there are strong objections
to B as author of the secondary element, both in the character of the story com-
pared with the rest of this document, in the subsequent references (xxxv. 5 and
xlviii. aa), and in the language, which exhibits frequent traces of R. On the whole,
the objections to B seem to be outweighed by the considerations urged by Comill
and by Wellhausen (iv. p. szail).
12

178 THE FIRST BOOK OF MOSES,

(E) priM o/tke lamd, saw her ; and he took her^ and lay

3 (J) with her, and hnmbled her. And his soul 'claye
unto — Binah the daughter of Jaeob^— and he loTed

4 (E) the damsel, 'and spake kindly unto the damsel. And
Shechem spake unto his father Hamor, sa3ring, Get me this

5 (J) damsel to wife. Now Jaeoh heard that k* had defiud
Dinah his doMghter: aud hls SOUS woro with his cattle in
the field : and Jacob held his peace until they came.

6 (E) And Hamor the father of Shechem went out unto

7 (J) J^cob to commune with him. And the sons of Jacob
came in from the field when they heard it : and the
men 'were grieyed^ and they were yery wroth, because
he had wrought folly in Israel in lying with Jacob's

8 (E) daughter ; 'which thing ought not to be done. And
Hamor communed with •them, sa3ring, The soul of my son
Shechem longeth for your daughter : I pray you give her

9 unto him to wife. And make ye marriages with us ; give
your daughters unto us, and take our daughters unto you.

10 And ye shall dwell with us : and "the land shall be before
you: dwell and trade ye therein^ and srt you ^ssessidns therein.

11 (J) And Shechem said unto her father and unto her
brethren^ "Let me find grace in your eyes^ and what

12 ye shall say unto me I will giye. Ask me neyer so
much dowry and gift^ and I will giye according as ye
shall say unto me : but give me the damsel to wife.

13 (JE) And the sons of Jacob answered Shechem and Hamor his father
with "guile, and spake, because* he had defiled Dinah their sister,

•a: 94. •50:21. ^45: 5. *99:96, »Ct. v. 6. "k>:is. 1*6:8; 18:3, etc. "ajzas.

* Verse 13 gives evidence of editorial treatment in the redundant, **' and said '*
(cf. A. V.) and otherwise. It combines apparently elements from both narratives,
which, however, can scarcely be sundered out The gap in J at this point leaves
it uncertain what condition was imposed upon Shechem. There are very serious
difficulties in the way of supposing it to have been circumcisicm, for infant cir-
cumcision in this author (J) is apparently first instituted by Zipporah, Ex. iv. 34it,
in place of the primitive rite of marital circumcision, but it does not become univer-
sal until Josh. ▼. 9-9 (omit the harmonistic interpolations ** again " and " the second
time," vs. a and w. 4^). In this element of the narrative it is only a family incident
which is related, and whatever condition was imposed it must have been, according
to the tenor of thestory, something for Shechem alone to fulfil {marital circumcision?).
Cf. vs. 19. Comin saggssUthat the dowry was a " parcel " of land. Cf . xxxiil. 19 (B)
and 1. 5 (J)- In this case, ** with guile," vs. 13, doubtlesa an original expression of J,

COMMONLY CALLED GENESIS. 179

(E) and said tmto them, We cannot do tUs thing, to gfive our 14
sister to one that is uncircumcised ; for that were a re-
proach unto US : only on this condition will we consent un- 15

to you : if ye will be as we be, that ^^iVery maU of you be circumcised:

then will we give our daughters imto you, and we will take 16
your daughters to us, and we will dwell with you, and we
will become one people. But if ye will not hearken unto 17
us, to be circumcised ; then will we take our daughter, and
we will be gone. And their words pleased Hamor, and 18
(J) Shechem Hamor's son. And the young man 'Me- 19
ferred not to do the things beeause he had delight in
Jacob's daughter : and he was honoured above all the
(E) house of his father. And Hamor and Shechem his 20
son came unto the gate of their city, and communed with
the men of their city, saying, These men are peaceable 21
with us ; therefore let them dwell in the land, and trade
therein ; for, behold, the land is large enough for them ;
let us take their daughters to us for wives, and let us give
them our daughters. Only on this condition will the men 22
consent imto us to dwell with us, to become one people, if
every wuOe awumg us be circumciscd, as they are circumcised.

^•Skall not their cattle and tkeir smbstance and all their beasts be ours f only 23

let US consent unto them, and they will dwell with us.
And unto Hamor and unto Shechem his son hearkened 24
all that went out of the gate of his city ; and eoery mau was
circumcised, all that went out of the gate of his city. And 25
it came to pass on the third day, when they were sore, [ . . . ]
(J) that two of the sons of Jacobs '*8imeon and Levi^
(E) Dinah's brethren^ took each man his sword^ and
(J) came upon the city unawares, ^'*and slew aii the males. And 26
they slew Hamor and Shechem his son with the edge
of the sword^ and took Binah out of Shechem's house^
(E) and went forth. The sons of Jacob came upon the 27

slain, and spoiled the city, because they had defiled their sister. They 28
"x7:x<x *«a4 : 56 ; 3a : 5. 1*36 : 6 ; Jos. 14 : 4. i*49*'5^- "Num. 31:7^^

wonld apply to the conduct of Simeon and Levi in accepting a ^cmty when they in-
tended to take revenge.

180 THE FIRST BOOK OF MOSES,

took their flocks and their herds and their asses, and that
which was in the city, and that which was in the field ; and

29 all their wealth, and all their little ones and their wives,
(J) took they captive and spoiled, even all that was in

30 the house. And Jaeob said to Simeon and Levi^ Te
have troubled me^ to make me ''to stink among the
inhabitants of the land^ among '*the Canaanites and
the Perizzites : and^ I being few in number^ they will
gather themselves together against me and smite me ;

31 and I shall be destroyed^ I and my house. And they
said^ Should he deal with our sister as with an har-
loti* [ . . . ]

36 (E) And God said unto Jacob, Arise, go up to Beth-el,
and 'dwell there : and make there an altar unto Grod, who
'appeared unto thee when thou 'fleddest from the face of

2 Esau thy brother Then Jacob said unto his household,
and to all that were with him. Put away the ^strange gods
that are among you, and 'purify yourselves, and change

3 your garments : and let us arise, and go up to Beth-el ; and
•I will make there an altar unto God, who answered me in
the day of my distress, and was with me in the way which

4 I went. And they gave unto Jacob all the strange gods
which were in their hand, and the rings which were in
their ears ; and Jacob hid them under 'the oak which was

5 by Shechem. And they journeyed : 'and a great terror
was upon the cities that were round about them, •and they

6 (P) did not pursue after the sons of Jacob.f "•S^ Jacob
came to Luz^ which is in the land of Canaan^ ^^{tluuuneisBeth^^

7 (E) [ . . . ] he and all the people that were with him.
And he built there an altar, and called the place "El-beth-
el : because there God was revealed unto him, when he

'•Ex. 5 : at. >»i3 : 7. »Ct v. 16. *a8 : ixff. »a7 : 43!?. «3i : 19 ; Jo«. 94 : ao, 93. 'Bx.
19 : la •aS : ao-aa. *Jo«. 34 : ad. "ao : 8. •34 : asff. "a8 : loflE. "V. 15. »»33 : ao. Ct. v. 15.

*The work of R in ch. xxxiv. is dottbtless even more drastic than wonld appear
from the above division of the text. Enough, however, of resemblance to E can be
made out to make the presence of this writer probable.

tThe reasons assigned for considering vs. 5 due to R seem to the author inade*
quate.

COMMONLY CALLED GENESIS, 181

fled from the face of his brother. And "Deborah Re- 8
bekah's nurse died, and she was buried below Beth-el under
'^the oak : and the name of it was called AUon-bacuth.

(P) ^*And God appeared unto Jacob again^ when he came from 9
Paddan-aramy and blessed him. — ^^And God said unto him^ Thy 10
name is Jacob : thy name shall not be called any more Jacobs but
Israel shall be thy name : and he called his name Israel, — And 1 1
God said unto him^ "/ am God Almighty : ^*be fruitful and mul-
tiply ; a nation and a company of nations shall be of thee^ and kings
shall come out of thy loins j and the land which I gave unto A bra- 12
ham and Isaac ^ to thee will I give it, and to tky seed after thee will I
give the land, ^^And God went up from him in the place where he spahe 1 3

(J) with him* And Jaeob set up a pillar in the place 14
where he spake with hlm^ a pillar of stone : and he
ponred ont a drink offering thereon^ and poured oil
(P) thereon.f And Jacob called the name of the place where 15

(J) God spake with him, ^^Beth-ei. And they Joumeyed 16
firom Beth-el ; and there was still some way to eome
to Ephrath : and Rachel trarailed^ and she had hard
labour. And it came to pass^ when she was in hard 17
labour^ that the midwife said unto her^ Fear not : for
now thou shal't hare ''another son. And it came to 18
pass^ as her soul was in departing (for she died), that
she called his name Ben-oni : but his father called
(E) him Benjamin. And Rachel died, and was buried in 19
the way to Ephrath (the same is Beth-lehem). And Jacob set 20
up a pillar upon her grave : the same is the Pillar of
(J) Rachel's grave unto this day. And Israel Journeyed, 2 1
and spread his tent beyond the tower of Eder. And 22
it came to pass, while Israel dwelt in that land, that

"01.84:59. "Jnd. 4:5; 13:40. "I. Sam. 8:3f. "Ct. 32:27*. "Er. 6:2f. "17:6,
16. >*i7 : 32. **ct 28 : 19. "30 : 23. Ct. vv. 24 and 26.

* Venes 9-13 seem to present an nnusnal amount of redactional work. ** In the
place where he spake with him ** is probably a dittogjaph from vs. 14, as appears from
a comparison of xviL 22 ; but the last clause of vs. Z2 seems to be due to supplemen-
tary redaction. Of much more importance is the apparent interference of vs. 10
between vv. 9 and zx. The verse is attributed by all critics to P, but would appear to
have been derived oris^lnally from between Z2 and 13, or from some other connection.

t See note to zzviii. z6.

182 THE FIRST BOOK OF MOSES,

"Reuben went and lay with Bilhah his father's eon-
enbine : and Israel heard of it.* [ . . . ]

23 (P) ^<^ ^^ ^ons of Jacob were twelve : the sons of Leah y
Reuben^ Jacob's firstborn^ and Simeon^ and Levi^ and Judah, and

24 Issachar, and Zebulun : the sons of Rachel; Joseph and Ben-
2$jamin : and the sons of Bilhah, RachePs handmaid ; Dan and
26 Naphtali: and the sons of Zilpah, Leah*s handmaid; Gad and

Asher : these are the sons of Jcuob, which were bom to him •V«

2 7 Paddan-aram, And Jacob came unto Iscuu his father to Mamre,

to Kiriath-arba {the same is Hebron), where Abraham and Isaac

28 sojourned, **And the days of Isaac were an hundred and four-

29 score years. And Isaac gave up the ghost, and died, and was
gathered unto his people, old and full of days ; and Esau and
Jcuob his sons buried him.

86 (R) ^Now these are the generations of Esau {the same is Edom).

2 Esau took his wives of the daughters of Canaan ; ^Adah the
daughter of Eton the Hittite, and Oholibamah the daughter of

3 Anah, the daughter of Zibeon the Hivite ; and Basemath Ishmaets

4 daughter, sister of Nebaioth, And Adah bare to Esau Eliphas ;

5 and Basemath bare Reuel ; and Oholibamah bare Jeush, and Ja-
lam^ and Korah: Uhese are the sons of Esau ^ which were born un*

M49:3. MCLv. x8. ««as:8«. »V. 9. *Ct •6:34; •8:9. 'as .••6.

* The analysis of J B in v v. x6-3« is abandoned by K. and S. Other critics assign x6-9o
to S, noting apparent traces of J . The evidence for the above analysis will be found
in Hebraica VII. 4 (1891). The main argtunent for J as narrator of these " jonmey-
ings*' is the command to ^' dwell there" (at Bethel) in ts. x (B, of. vs. z6a, J), but
cf. also xtb with xzx. 14^ (J), and ''lor she died/' vs. xB, with *' and Rachel died/'
vs. X9,— ** Tower of the flock ** USder) in vs. ax Well, considers an allusion by R to
Jerusalem (cf. liicah iv. 8) ; but Dillmann translates, ** on the further side of a watch
tower." Verse aa may possibly be an anticipatory explanation of zliz. 3, which is
supposed to allude to the anolent Arab practise perpetuated in Reuben, prevalent
perhaps among the neighboring Moabites and Ammonites (Gen. xix. joff), and
alluded to in II, Sam. x^^ m and I. Kings li. aa. Such suppositions, however, of the
insertion of matter of fact, to serve as the basis of subsequent reference, are in the
highest degree precarious. The author has, therefore, retained axf as J*s (cf.
'"lanMl" with "Jacob" vs. ao), though wUling to admit the probability of altera-
ti<in, especially abbreviation, by R.— Textual and the higher criticism come practi-
cally into contact in vs. X9, which exhibits an interesting phenomenon. The gloss
(«« the same is Bethlehem ") beUays its late origin by its mistaken explanation. The
grave of the ancestress of Joseph and Benjamin was shown before the Exile, not in
the midst of Judah, but on the boundary between these two tribes. That the *' Bph-
rath" here referred to was not Bethlehem, but a town of Ephralm (i. e. ** Bphrath-
ite **), in the neighborhood of Bethel, as the context here demands, and in such a
position as above stated to be probable, is made certain by I. Sam. x. aff, '* by
Rachel's sepulchre in the border of Benjamin by Zelxah," and by Jer. xxxi. xs.

COMMONLY CALLED GENESIS. 188

(P) to nim in the land of Canaan.* *And Esau took his wwis^ 6
and his sons, and his daughter Sy and all the souls of his house y and
his cattley and all his beasts^ and all his possessions^ which he had
gathered in the land of Canaan; and went into a land\ away
from his brother Jacob, ^For their substance was too great for 7
them to dwell together j and the land of their sojournings could
not bear them because of their cattle. And Esau dwelt in mount 8
Seir : Esau is Edom, *And these are the generations of Esau the
(R) father of the Edomites in mount Seir: these are the names 10
of Esau's sons; Eliphaz the son of Adah the wife of Esau, Reuel
the son of Basemath the wife of Esau. And the sons of Eli- 11
phaz were Teman^ Omar, Zepho, and Gat am, and Kenaz. And 12
Timna was concubine to Eliphaz Esau^s son; and she bare to
Eliphaz Amalek : these are the sons of Adah Esau^s wife. And 13
these are the sons of Reuel; Nahath^ and Zerah^ Shammah,
and Mizzah: these were the sons of Basemath Esau's wife.
And these were the sons of Oholibamah the daughter of Anah, 14
the daughter of Ziibeon^ Esau^s wtfe: and she bare to Esau
feushy andjalam^ and Korah, These are the dukes of the sons of 15
Esau : the sons of Eliphaz "^the firstborn of Esau ; duke Teman,
duke Omar, duke Zepho, duke JCenaz, ^duke Korah, duke Gatam, 16
duke Amalek: these are the dukes that came of Eliphaz, in the
land of Edom; these are the sons of Adah, And these are the 17
sons of Reuel Esau's son ; duke Nahath, duke Zerah, duke Sham-
mah, duke Mizzah: these are the dukes that came of Reuel in the
land of Edom ; these are the sons of Basemath Esau*s wife. And 1%
these are the sons of Oholibamah Esau's wife; duke Jeush, duke
Jalam^ duke Korah : these are the dukes that came cf Oholibamah
the daughter of Anah, Esau's wife. These are the sons of Esau, 19
and these are their dukes : the same is Edom,

These are the sons of Seir the Horite, the inhabitants of the 20
land ; Lot an and Shobal and Zibeon and Anah, and Dishon and
Ezer and Dishan: these are the dukes that came of the Horites, 21
the children of Seir in the land of Edom, And the children of 22

^•:S,etc. *t3:6. Ct.di. 07; 3a:3,ete. *a:4,etc. ^35: 13; 35; 03. •Ct. w. 14, 18.

• Xxxvi 1-5 is a iMWSafi^e completely in the style of P, even to the wording of the
title (cf . vs. 9), but impossible to assi^ to P on account of sucvi 34f and zxviiL 9. In
vs. fl read " aon" according to (R. V.) margin, and for "Hivite," Horite (cf. w, ao
and 24). See note to vs. 30.

tThe Hebrew of vs. (^ shows that after the word ** land " the proper name of the
land *' Beir/' has fallen ont. Xzzvii. x probably preceded vs. 6 in its original
posa^^on. Vs. 8^ presents a diiferent shade of meaning from vs. 9, and is regarded
as a gloss

184 THE FIRST BOOK OF MOSES,

Lotan were Hori and Hemam ; ^and LotarCs sister was Timna.
2^ And these are the children of Shobal ; A Ivan and Manahath and

24 Ebal, Shepho and Onam. And these are the children of Zibeon;
Aiah andAnah : this is Anah who found the hot springs in the wil-

25 derness, as he fed the asses of Zibeon fus father. A nd these are the
children of Anah ; Dishon and Oholibamah the daughter of Anah,

26 And these are the children of Dishon; Hemdan and Eshban and

27 Ithran and Cher an. These are the children of Ezer ; Bilhan and

28 Zaavan and Akan, These are the children of Dishan ; Uz and

29 A ran* These are the dukes that came of the Horiies ; duke Lotan,

30 duke Shobal, duke Zibeon, duke Anah, duke Dishon, duke Ezer,
duke Dishan : these are the dukes that came of the Horites, ac-
cording to their dukes in the land of Seir,*

31 (J) And these are the kings that reigned in the land
of Edom^ before there reigned any king oyer the chil-

32 dren of Israel. And Bela the son of Beor reigned in

33 Edom ; and the name of his city was Binhabah. And
Bela died^ and Jobab the son of Zerah of Bozrah

34 reigned in his stead. And Jobab died^ and Hnsham
of the land of the Temanites reigned in his stead.

35 And Hnsham died^ and Hadad the son of Bedad^ who
smote Midian in ''the field of Moab, reigned In his

Z^ stead : and the name of his city was Avith. And Ha-
dad died, and Samlah of Hasrekah reigned in his

37 stead. And Samlah died^ and Shanl of Behoboth by

38 the Biyer reigned in his stead. And Shanl died^ and
Baal-hanan the son of Achbor reigned in his stead.

39 And Baal-hanan the son of Achbor died, and Hadar
reigned in his stead : and the name of his city was
Pan ; and his wife's name was Hehetabel^ the dangh-

40 (P) ter of Hatred, the daughter of He-zahab. And

these are the names of the dukes t/iat came of Esauy according to
their families^ after tfuir places^ by their names ; duke Timnah,

•v. la ; 4 : aa. "3a : 4 ; Num. ai : 90.

* Vv. zo-30 are assigned to R, according to the conviction of many critics that they,
as well as w. a-s^i, contain at least material derived from J, especially vs. t4 ; but
in despair of discovering any clew to disentangle the threads. The material has
apparently been recast by the redactor who so exactly imitates the style of P in vs.
x-5.-<;f. Part III.— In vs. vj read Jaakan according to (R. V.) margin on account of
Num. xxxiii. sif .

COMMONLY CALLED GENESIS. 185

duke Alvahy duke Jetheth ; duke OhoUbamah^ duke Elah^ duke 41
Pifum ; duke Kenaz, duke Teman^ duke Mibzar j duke Mag- 42-43
diely duke Iratn : these be tke dukes of Edom^ according to their
habitations in the land of their possession. This is Esau the
fatlur of the Edamites*

— And Jacob dwelt in the land of his father* s soj'ourningSy in 37
the land of Canaan,] — * These are the generations of Jacob. 2 4
(E) Joseph^ being seventeen years oldy [ . . . ] was feeding the
flock with his brethren ; and he was a lad with the sons of
Bilhah, and with the sons of Zilpah, his father's wives : and Joseph
brought the evil report of them unto their father.J
(J) Now 'Israel lored Joseph more than all his chil- 3
dren^ because he was *the son of his old age : and he
made him a coat of many colours. | And his brethren 4
saw that their father lored him more than all his breth-
ren ; and they hated him^ and conld not speak peace-
(E) ably unto him. And Joseph dreamed a dream, and 5
he told it to his brethren : and they hated hun yet the more.g
And he said imto them, Hear, I pray you, this dream which 6
I have dreamed : for, behold, we were binding sheaves in 7
the field, and, lo, my sheaf arose, and also stood upright ;
and, behold, your sheaves came round about, and made
obeisance to my sheaf. And his brethren said unto him, 8
Shalt thou indeed reign over us ? or shalt thou indeed have
dominion over us ? And they hated him ydit the more for his

*a:a4, etc. *3a:98. *ai:3; 44:901

• The last part of ch. zxxvi. affords better ground for analysis, but even 31-39
must be considered of uncertain origin. Vv. 40-43 are regarded by all critics as
certainly from P.

t Insert after xxxvi. 8.

X The clause In brevier type is supposed to have been inserted to remove the
reproach implied in the clause following from the sons of Leah, i. e. Reuben,
Simeon, Levi and Judah.

I Read '' long sleeved tunic '* with (R. V.) margin, and cf . 11. Sam. xiii. i8fF.

SProm the critical standpoint verse 5^ betrays an acquaintance with vs. 4 and
anticipates vs. 11, besides griving it a twist toward the conception of J. Possibly E
might have had a statement of this hatred after vs. a, but even in this case it should
not appear until his brethren have heard the subject-matter of the dream. The
LXX. would, therefore, be right in omitting the clause. The same judgment applies
to vs. 8^, where '* dreams" (plural) anticipates vs. 9.

186 THE FIRST BOOK OF MOSES,

9 dreams, and for his words.* And he dreamed yet another
dream, and told it to his brethren, and said, Behold, I have
dreamed yet a dream ; and, behold, the smi and the moon

10 and eleven stars made obeisance to me. And he told it to his
father, and to his brethren ;t £Uid his father rebuked him, and
said unto him. What is this dream that thou hast dreamed ?
Shall I and thy mother and thy brethren indeed come to

1 1 bow down ourselves to thee to the earth ? And his breth-
ren ^envied him ; but his father kept the sa3Hing in mind.

12 (J) And his brethren went to feed their father's flock

13 in Shechem. And Israel said unto Joseph^ Do not
thy brethren feed the flocl[ in Shechem ? come^ and I
(E) will send thee unto them. [ . . . ] And he said to

14 him, *Here am I. And he said to him, Go now, see whether
it be well with thy brethren, and well with the flock ;
(J) and bring me word again. 80 he sent him ont of

15 (E) the rale of Hebron^t i^nd he came to Shechem. And
a certain man found him, and, behold, he was 'wandering
in the field : and the man asked him, saying. What seekest

16 thou ? And he said, I seek my brethren : tell me, I pray

17 thee, where they are feeding [the flock]. And the man
said, They are departed hence : for I heard them say, Let
us go to Dothan. And Joseph went after his brethren,

18 and found them in Dothan. And they saw him afar off,
(J) and before he came near nnto them, they con-

19 (E) spired against him to slay him. And they said
ao one to another. Behold, this 'dreamer cometh. Come now

therefore, and let us slay him, and cast him into one of the

pits, and we will say, 'An evil beast hath devoured him :

21 (J) and we shall see what will become of his dreams. And

*30s I ; Ct. V. 3f. *aa:s, 7, etc. •21:14. 'V v. 5-11. "v. 33. Ct. 44 : aS.

* See note preceding.

t Sttpplementaiy redaction. A part of 9a is repeated and the " father " indtided,
as the following, ** his father rebuked him,** may have seemed to require a special
statement that ^ his father " also was informed. So Wellhansen et ai.

% Critics Mrioaaly qneation whether Hebron was the place originally mentioned
here.

COMMONLY CALLED GENESIS. 187

BenbeA* keard it^ and delivered him out of tlieir hand ;
(E) and said^ Let ns not take his life. And Reuben 22
said unto them, Shed no blood ; cast him into this pit that
is in the wilderness, but 'lay no hand upon him : that he
might deliver him out of their hand, to restore him to his
(J) father. And it eame to pass^ when Josepk was 23
(E) come unto kis kretkren^ [ • • • ] thatf they stript
(J) Joseph of his coat, tke eoat of many eolonra tkat
(E) was on him ; and they took him, and cast him into 24
the pit : and the pit was empty, there was no water in it.
(J) And they sat down to eat bread : "and tkey lifted up 25
tkeir eyes and looked^ and^ kekold^ a trayelling eom*
pany of Iskmaelites eame from Oilead^ witk tkeir
eamels hearing "spieery and balm and myrrk, going
to earry it down to Egypt* And Jndak said unto kis 26
kretkren^ Wkat profit is it if we slay our brotker and
eoneeai kis kloodt Gome^ and let us sell kim to tke 27
Iskmaelites^ and let not our kand he upon kim ; for
ke is our brother^ "our flesh. And his brethren
(E) hearkened unto him. And there passed by Midian- 28
iteSy merchantmen : and 'they drew and lifted up Joseph
(J) out of the pit, ''and sold Josepk to the Ishmaelites
(E) for twenty pieces of silyer. And they brought
Joseph into Egypt And Reuben '^returned unto the pit ; 29
and, behold, Joseph was not in the pit ; and "he rent his
clothes. And he returned unto his brethren, and said, 30
The child is not ;*and I, whith^ shall I go? And they 31
took Joseph's coat, and killed a he-goat, and dipped the
(J) coat in the blood ; and they sent the eoat of many 32
(E) colours^ C • ' • ] a»d they brought it to their father ;
and said. This have we foimd : know now whether it be thy
son's coat or not. And he knew it, and said. It is my son's 33
(J) coat ; "an evil beast hath devoured him ; "Joseph is

*tt:ia. "335«» '*43*«»' '•araa; ft9:s4. >*4o:x5. €1.45:4. **45i4. Ct 40:13.
s«V. 99. Ct. V. 97. >«V. 9a "44 : 98.

*Sappofled to have been altered m conformity with the followins: verse from
** Jndah,** who in J is always spokesman. Renben is introduced as if for the first
time in the next verse. tHeb. ''And."

188 THE FIRST BOOK OF MOSES,

34 (E) without doubt torn in pieces. And Jacob rent his
garments, and put sackcloth upon his loins, and mourned

35 (J) for his son many days. And all his sons and all his
daughters rose up to eomfort him ; but he refused '*to
be eomforted ; and he said^ "For I will go down to the
grare to my son mourning. And his father wept for

36 (E) him. And the "Midianites sold him into Egypt unto
Potiphar, an officer of Pharaoh's, the captain of the guard *

88 (J) —And it came to pass at that time^ that Judah
went down from his brethren, and turned in to a cer-

2 tain Adullamite, whose name was Hirah. And Judah
saw there a daughter of a certain Ganaanite whose
name was Shua ; and he took her, and went in unto

3 her. And she conceired, and bare a son ; and he t

4 called his name Er. And she conceired again, and

5 bare a son ; and she called his name Onan. And she
yet again bare a son, and called his name Shelah : and

6 het was at Ghezib, when she bare him. And Judah
took a wife for Er his firstborn, and her name was

7 Tamar. And Er, Judah's firstborn, was wicked in
3 the sight of Tahweh, and Yahweh slew him. And

Judah said unto Onan, Go in unto thy brother's wife,
and perform the duty of an husband's brother unto
9 her, and raise up seed to thy brother. And Onan
knew that the seed should not be his ; and it came to
pass. When he went in unto his brother's wife, that
he spilled it on the ground, lest he should giro seed

10 to his brother. And the thing which he did was eril

11 in the sight of Tahweh : and he slew him also. Then
said Judah to Tamar his daughter in law. Remain a

"a4 : 67 ; 38 : xa. "49 : 38. »«V. 98a. Ct. 9S^ 98d ; 39 : i.

*The slight divergences from the ttsaal analyses of ch. xxxvii. in verses a8 and
39f are based upon the statements in zl. 15 (B) in contrast with xlv. 4f (J) in regard
to the means of Joseph's being brought down to Egypt, and of xliv. a8 (J) in regard
to Israel's utterance. Verses 99-31, sad, c, <f , 33a (E), represent the dismay of Reuben
and the brothers at finding Joseph gone from the pit as perfectly genuine and their
assumption of his death as reaL Cf. xlii. 13 and 99 (B).

tRead " she called " with Sam. and Targ. Jon.

^Read "and she" with LXX.

COMMONLY CALLED GENESIS. 189

widow in thy father's house, till Shelah my son be
grown up ; for he said. Lest he also die, like his breth-
ren. And Tamar went and dwelt in her father's house.
'And in process of time Shua's daughter, the wife of 12
Judah, died ; and Judah 'was comforted, and went up
unto his sheepshearers to Timnah, he and his friend
Hirah the Adullamite. And it was told Tamar, say- 13
ing. Behold, thy father in law goeth up to Timnah to
shear his sheep. And she put off from her the gar- 14
ments of widowhood, and eorered herself with her
yell, and wrapped herself, and sat in the gate of
Enaim, which is by the way to Timnah ; for she saw
that Shelah was grown up, and she was not giren un-
to him to wife. When Judah saw her, he thought her
to be an harlot ; for she had corered her face. And 16
he turned unto her by the way, and said, 'Go to, I
pray thee, let me come in unto thee : for he knew not
that she was his daughter in law. And she said.
What wilt thou gire me, that thou mayest come in
unto met And he said, I will send thee a kid of the 17
goats from the flock. And she said. Wilt thou gire
me a pledge, till thou send it> And he said. What 18
pledge shall I giye theet And she said. Thy signet
and thy cord, and thy staff that is in thine hand. And
he gaye them to her, and came in unto her, and she
conceiyed by him. And she arose, and went away, 19
and put off her yell from her, and put on the gar-
ments of her widowhood. And Judah sent the kid of 20
the goats by the hand of his friend the Adullamite, to
receiye the pledge from the woman's hand : but he
found her not. Then he asked the men of her place, 21
saying. Where is the harlot that was at Enaim by the
way-side? And they said. There hath been no harlot
here. And he returned to Judah, and said, I haye 22
not found her ; and also the men of the place said.
There hath been no harlot here. And Judah said, 23

>a6:8. •a4s67. »xx:3.

MO THE FIRST BOOK OF MOSES,

Let her take it to her, lest we be p«t ta shame: be-
hold, I sent this kid, and thon hast not fonnd her.

34 And It eanie to pass abont three months alter, that It
was told Judah, saying, Tamar thy daughter In law
hath played the harlot ; and moreorer, behold, she is
with child by whoredom. And Jndah said, Brfaig her

25 forth, and *let her be bnrnt. When she was brought
forth, she sent to her father in law, saying. By the
man whose these are, am I with child : and she said,
Discern, I pray thee, whose are these, the signet, and

36 the cords, and the stalf. And Judah acknowledged
them, and said. She is more righteous than I, *foras-
much as I gaye her not to Shelah my son. And he

27 'knew her again no more. 'And it came to pass in the
time of her trarail, that, behold, twins were in her

28 womb. And it came to pass, when she trayailed, that
one put out a hand : 'and the midwife took and bound
upon his hand a scarlet thread, saying. This came out

29 first. And it came to pass, as he drew back his hand,
that, behold, his brother came out: and she said.
Wherefore hast thou made a breach for thyself? there-

30 fore his name was called Perez. And afterward came
out his brother, that had the scarlet thread upon his
hand : and his name was called Zerah.*—

39 And Joseph was brought down to Egypt ; and Poti-

phar, an officer of Pharaoh's, the captain of the g;tiard,f an Egyp-
tian, bought him of the hand of the 'Ishmaelites,

«Ct. Lev. flo:xo; Dt. Mtftjff. *i8:s, otc Vzx, etc. 795:3411. •35:17. >37:asff.
Ct 37:36.

• It is difficult to find a position in the narrative of Genesis as we now have it
where ch. zxxviiL would appear less inappropriately than in its present position,
though it is now quite impossible to reconcile with the context. We may suppose
perhaps that originally it stood after xxxv. aa. Cf. the beginning of this verse with
xxxviii. X. According to historical criticism the narrative represents a tradition of
Judah separating himself from his brethren, going Into the southern district, and
mingling there with the Canaanitish tribes, and anticipates thus the story of the '
settling of this region by Judah in alliance with the Kenites, Kenisxites and Jerach-
meelitas, after the Bxodus, very much as Gen. xii. xoff is supposed to anticipate the
story of Egyptian oppression, plagues, deliverance and occupation of Canaan.

In w. 09 and 30 read " she called *' with Sam. and Syr.

t Harmonistic redaction. Cf. xxxvli. 36.

COMMONLY CALLED GENESIS. IW

which had brought him down thither. And Tahweh 2
was with Joseph, 'and he was a prosperous man; and
he was in the house of his master the Egyptian. And 3
his master saw that Tahweh was with liim, and that
Tahweh made all that he did to prosper in his hand.
(E) And Joseph Yound grace in his sight *axid he minis- 4
(J) tered onto him : and he made him OTorseer oyer his
house, and all that he had he put into his hand. And 5
it came to pass *from the time that he made him orer-
seer in his house, and oyer all that he had, that Tah-
weh 'blessed the Egyptian's house for Joseph's sake;
and the blessing of Tahweh was upon all that he had,
(E) in the house and in the field. And he left all that 6
(J) he had in Joseph's hand ; *and he knew not aught
[that was] with him, saye the bread which he did eat.
And Joseph was comely, and well fayoured. And it 7
came to pass after these things, that his master's
wife cast her eyes upon Joseph: and she said. Lie
with me. But he refused, and said unto his master's 8
wife, 'Behold, my master knoweth not what is with
me in the house, and he hath put all that he hath in-
to my hand ; there is none greater in this house than 9
I ; neither hath he kept back any thing from me but
thee, because thou art his wife : how then can I do
this great wickedness, and sin against God!* And it 10
came to pass, as she spake to Joseph day by day, that
he hearkened not unto her, to lie by her, for] to be
with her. And it came to pass about this time, that u
he went into the house to do his work; and there
was none of the men of the house there within. And 12
she caught him by his garment, saying. Lie with me :
and he left his garment in her hand, and fled, and got
him out. And it came to pass, when she saw that he 13
had left his garment In her hand, and was fled forth,
that she called unto the men of her house, and spake 14

*a4:9i. *6:8, etc. ^40 : 4 ; Ex. 24 : 13. *Bx. 4:10; 5 :a^; 9:34. •30:27. ^y. 8,
* Blohim because a heathen is addressed. Cf . Gen. lii. i, n^te.

19d THE FIRST BOOK OF MOSES.

unto them^ saying. See, he hath brought in an Hebrew
nnto US to moek us; he eame in unto me to lie with

15 me, and I cried with a loud yoice: and it came to
pass, when he heard that I lifted up my yoice and
cried, that he left his garment by me, and fled, and

16 got him ont. And she laid up his garment by her,

17 until his master came home. And she spake unto
him according to these words, saying. The Hebrew
seryant, which thou hast brought unto us, came in

18 unto me to moclc me : and it came to pass, as I lifted
up my yoice and cried, that he left his garment by

19 me, and fled out. And it came to pass, when his mas-
ter heard the words of his wife, which she spake un-
to him, saying. After this manner did thy seryant to

20 me ; that his wrath was kindled. And Joseph's mas-
ter took him, and put him into the prison, the place
where the kingr's prisoners were boand :* and he was there

21 in the prison. But Yahweh was with Joseph, and
'shewed kindness unto him, and gaye him fayour in

22 the sight of the keeper of the prison. And the keeper
of the prison committed to Joseph's hand all the pris-
oners that were in the prison ; and whatsoeyer they

23 did there, he was the doer of it. 'The keeper of the
prison looked not to any thing that was under his
hand, because Tahweh was with him ; and that which
he did, Tahweh made it to prosper.!

40 (E)(J) *And it came to pass after these things, that %

the butler of the king of Egypt and his baker offen-

2 (E) ded their lord the king of Egypt. [ . . ] And]

Pharaoh was wroth against his two officers, against the

chief of the butlers, and against the chief of the bakers.

*a4 : xa. *V. jf. ^ 15 : x ; 99 : i, so, etc.

*The clauses In brevier tjrpe, w. 10 and 90, are probably explanatory glosses.

t Verses 91-93 are suspected by some critics of alteration by R, or perhaps even of
being interpolated entire, in the interest of harmony between J's representation and
B*8. There seems to me to be no sufficient ground for rejecting them in whole or in
part

tHeb. '»And." |Heb. "That"

COMMONLY CALLED GENESIS. 198

And he put them in ward Mn the house of the captain of 3
(J) the guard, 'into the prison^ the place where Joseph

(E) was bound. [ . . . ] And the captain of the guard 4
charged Joseph with them, and he ministered unto them :
and they continued a season in ward. And they dreamed 5
a dream both of them, each man his dream, in one night,
(J) each man according to the Interpretation of his
dream^ the bntler and the baker of the king of Egypt^
(E) which were bound in the prison. [ . . . ] And Joseph 6
came in unto them in the morning, and saw them, and,
behold, they were sad. And he asked Pharaoh's officers 7
that were with him in ward *in his master's house, saying,
Wherefore look ye so sadly to-day ? And they said unto 8
him, We have dreamed a dream, and there is none that
can interpret it. And Joseph said unto them, *Do not in-
terpretations belong to God ? tell it me, I pray you. And 9
the chief butler told his dream to Joseph, and said to him.
In my dream, behold, a vine was before me ; and in the 10
vine were three branches : and it was as though it budded,
[and] its blossoms shot forth ; [and] the clusters thereof
brought forth ripe grapes : and Pharaoh's cup was in my 11
hand ; and I took the grapes, and pressed them into Pha-
raoh's cup, and I gave the cup into Pharaoh's hand. And 12
Joseph said unto him. This is the interpretation of it : the
three branches are three days ; within yet three days shall 13
Pharaoh lift up thine head, and restore thee to thine office :
and thou shalt give Pharaoh's cup into his hand, after the
former manner when thou wast his butler. But have me 14
in thy remembrance when it shall be well with thee, and
shew kindness, I pray thee, unto me, and make mention of
me unto Pharaoh, and bring me out of this house : 'for in- 15
deed I was stolen away out of the land of the Hebrews :
(J) and here also hare I done nothing that they should
(E) 'put me Into the dungeon. [ . . . ] When the chief 16
baker saw that the interpretation was good, he said unto
Joseph, I also was in my dream, and, behold, three baskets

•37 '• 3^ '39 : aoff* *Ct 39 : aoff. •41 : 16, 38! •37 : 980. Ct a8^. '39 : aoif .
13

194 THE FIRST BOOK OF MOSES,

17 of white bread were on my head : and in the uppermost
basket there was of all manner of bakemeats for Pharaoh ;
and the birds did eat them out of the basket upon my

18 head. And Joseph answered and said, This is the inter-

19 pretation thereof : the three baskets are three days ; with-
in yet three days shall Pharaoh "lift up thy head from oflE
thee, and shall hang thee on a tree ; and the birds shall

20 eat thy flesh from off thee. And it came to pass the third
day, which was Pharaoh's birthday, that he made a feast
unto all his servants : and he lifted up the head of the
chief butler and the head of the chief baker among his

21 servants.* And he restored the chief butler unto his but-
lership again ; and he gave the cup into Pharaoh's hand :

22 but he hanged the chief baker : as Joseph had interpreted

23 to them. Yet did not the chief butler remember Joseph,
but f orgat him.

41 And it came to pass at the end of two full years, that
Pharaoh dreamed : and, behold, he stood by the river.

2 And, behold, there came up out of the river seven kine,
well favoured and fat fleshed ; and they fed in the reed-

3 grass. And, behold, seven other kine cam'e up after them
out of the river, ill' favoured and leanfieshed ; and stood

4 by the other kine upon the brink of the river. And the ill
favoured and leanfieshed kine did eat up the seven well

5 favoured and fat kine. So Pharaoh awoke. And he slept
and dreamed a second time : and, behold, seven ears of

6 com came up upon one stalk, rank and good. And, be-
hold, seven ears, thin and blasted with the east wind,

7 sprung up after them. And the thin ears swallowed up
the seven rank and full ears. And Pharaoh awoke, and,

8 behold, it was a dream. And it came to pass in the morn-
ing that his spirit was troubled ; and he sent and called
for all the magicians of Egypt, and all his wise men there-
of : and Pharaoh told them his dream ;t but there was

•v. 13.

• With a play upon the double sense of the expression, ** lift up the jiead." Of.
w. 13 and 19.
t Read " dreams " with Sam., land cf. last clanso of the verse.

COMMONLY CALLED GENESIS. 195

none that could interpret them unto Pharaoh. Then spake 9
the chief butler unto Pharaoh, saying, I do remember my
faults this day : Tharaoh was wroth with his servants, and 10
put me* in ward in the house of the captain of the guard,
me and the chief baker : and we dreamed a dream in one 1 1
night, I and he ; we dreamed each man according to the
interpretation of his dream. And there was with us there 12
a young man, an Hebrew, "servant to the captain of the
guard ; and we told him, and he interpreted to us our
dreams ; to each man according to his dream he did inter-
pret And it came to pass, as he interpreted to us, so it 13
was ; me he restored unto mine office, and him he hanged.
(J) Then Pharaoh sent and called Joseph, and they 14
brought him hastily 'ont of the dungeon : [ . . . ] and
(E) he shaved himself, and changed his raiment, and came
in unto Pharaoh. And Pharaoh said unto Joseph, I have 15
dreamed a dream, and there is none that can interpret it :
and I have heard say of thee, that when thou hearest a dream
thou canst interpret it. And Joseph answered Pharaoh 16
sa3ring, *It is not in me : God shall give Pharaoh an answer
of peace. And Pharaoh spake unto Joseph, In my dream, 17
behold, I stood upon the brink of the river : and, behold, 18
there came up out of the river seven kine, f atfleshed and
well favoured ; and they fed in the reed-grass : and, be- 19
hold, seven other kine came up after them, poor and very
ill favoured and leanfleshed, such as I never saw in all the
land of Egypt for badness : and the lean and ill favoured 20
kine did eat up the first seven fat kine : and when they had 21
eaten them up, it could not be known that they had eaten
them ; but they were still ill favoured, as at the beginning.
So I awoke. And I saw in my dream, and, behold, seven 22
ears came up upon one stalk, full and good : and, behold, 23
seven ears, withered, thin, [and] blasted with the east wind,
sprung up after them : and the thin ears swallowed up the 24
seven good ears : and I told it unto the magicians ; but

*Ch. 40. '37 : 36 ; 40 : 4. Ct. 39 : aoflf ; V. 14^. '39 : aoff ; 40 : 15. Ct. v. xa. *4o s 8 ; 45 18»
*Read with LXX. and Sam. ''them."

196 THE FIRST BOOK OF MOSES,

25 there was none that could declare it to me. And Joseph
said tinto Pharaoh, The dream of Pharaoh is one : what

26 Ood is about to do he hath declared unto Pharaoh. The
seven good kine are seven years ; and the seven good ears

27 are seven years : the dream is one. And the seven lean
and ill favoured kine that came up after them are seven
years, and also the seven empty ears blasted with the east

28 wind ; they shall be seven years of famine. That is the
thing which I spake unto Pharaoh : what God is about to

29 do he hath shewed unto Pharaoh. Behold, there come
seven years of great plenty throughout all the land of

30 Egypt : and there shall arise after them seven years of
famine ; and all the plenty shall be forgotten in the land

31 (J) of Egypt ; and the famine shall consume the land ; and
the plenty shall not be known In the land by reason
of that famine which followeth ; for it shall be very

32 (E) grievous. [ . • . ] And for that the dream was
doubled unto Pharaoh twice, it is because the thing is
established by God, and God will shortly bring it to pass.

33 Now therefore let Pharaoh look out a man discreet

34 (J) and wise, and set him over the land of Egypt. Let
(E) Pharaoh do [this], and let him appoint overseers
(J) over the land and take up *the fifth part of the land

35 of Egypt in the seven plenteous years. And let them
gather all the food of these good years that come^
(E) and lay up com under the hand of Pharaoh for food

36 (J) (E) *in the cities, and let them keep it. And the
food shall be for a store to the land against the seven years
of famine, which shall be in the land of Egypt ; that the

37 land perish not through the famine. And the thing was
good in the eyes of Pharaoh, and in the eyes of all his ser-

38 vants. And Pharaoh said unto his servants. Can we find
such a one as this, a man in whom the spirit of God is ?

39 And Pharaoh said unto Joseph, Torasmuch as God hath
shewed thee all this, there is none so discreet and wise as

40 thou : thou shalt be over my house, and according imto

»47 : 26. •47 : 21. *Ct. 18 : 5, etc.

COMMONLY CALLED GENESIS. IW

thy word shall all my people be ruled : only in the throne
(J) will I be greater than thou. And Pharaoh said unto 41
Joseph^ 'See^ I haye set thee oyer all the land of Egypt.
And Pharaoh took off his signet ring from his hand^ 42
and put it upon Joseph's hand^ and arrayed him in y est-
nres of fine linen^ and put a gold chain about his neck ;
and he made him to ride in the second chariot which 43
he had ; and they cried before him^ Bow the knee : and
he set him oyer all the land of Egypt. And Pharaoh 44
said unto Joseph^ I am Pharaoh^ and without thee
shall no man lift up his hand or his foot in all the land
of Egypt. And Pharaoh called Joseph's name Zaphe- 45
nath-paneah ; and he gaye him to wife Asenath the
(P) daughter of Toti-phera priest of On. And Joseph

went out over the land of Egypt, And Joseph was thirty years 46
old when he stood before Pharaoh king of Egypt, [ . . . ]

(J) And Joseph went out from the presence of Pha-
raoh^ and went throughout all the land of Egypt.'
And in the seyen plenteous years the earth brought 47
forth by handfuls. And he gathered up all the food 4^
of the seyen years which were in the land of Egypt^
and laid up the food '""in the cities : the food of the
fields which was round about eyery city^ laid he up in
(E) the same. And Joseph laid up com "as the sand of 49
the sea, very much, until he left numbering ; for it was
without number. And unto Joseph were bom two sons 50
before the year of famine came, which Asenath the daughter
of Poti-phera priest of On bare tinto him. And Joseph called 5 1
the name of the firstborn Manasseh : For, [said he], God
hath made me forget all my toil, and all my father's house.
And the name of the second called he Ephraim : For God 52
(J) hath made me fruitful in the land of my affliction. And 53
the seren years of plenty^ that was in the land of
(E) Egypt, came to an end. And the seven ykars of 54
famine began to come, according as Joseph had said : and
there was famine in all lands; but in all the land of

•a; : 37 ; 31 : 50 ; Ek. 33 : 13. •€£. 37 : 36. »«V. 35 ; 47 : ai. »»I. Kings 4 : ao, 29.

198 THE FIRST BOOK OF MOSES,

55 (J) Egjrpt there was bread. And when all the land of
Egypt was famished^ the people cried to Pharaoh for
bread : and Pharaoh said unto all the Egyptians^ Go

56 unto Joseph ; what he saith to yon^ do. And the
famine was orer all the face of the earth : and Joseph
opened all the storehouses^ and sold unto the Egyp-
tians ; and the famine was sore in the land of Egypt.

57 (E) [ . . . ] And all countries came into Egypt to Joseph
for to buy com ; because the famine was sore in all the
earth.*

42 Now Jacob saw that there was com in Egypt, and Jacob
said unto his sons, Why do ye look one upon another?

2 (J) (E) And he said^ Behold, I have heard that there is
(J) (E) com in Egypt : get you down thither^ and buy

3 for us from thence ; that we may live, and not die. And
Joseph's ten brethren went down to buy com from Egypt.

4 But Benjamin, Joseph's brother, Jacob sent not with his
(J) brethren ; for he said, 'Lest peradTenture mischief

5 befall him. And the sons of Israel came to buy among
those that came : for the famine was in the land of

6 (E) Canaan. 'And Joseph was the governor over the land ;
(J) he it was that 'sold to all the people of the land :
(E) and Joseph's brethren came, and bowed down them-

7 (J) selves to him with their faces to the earth. And
Joseph saw his brethren^ and he knew them, but
(E) made himself strange unto them, — ^and spake
(J) roughly with them ;— and he said unto them.
Whence come ye? And they said. From the land of

»V. 38 ; 44 : 29. *4X : 40. •41 : 56. <v. 30 ; I. Sam. 20 : 10.

• Thp latter part of ch. xH. is admitted by all critics to present a problem for the
analysis almost impossible of exact solution. Points of general assent are : ist.
That the grotrndword of the chapter, especially in the first part relating the
dreams, is £*s. ad. That this narrative of E has been filled out, especially in the
latter part, with material from J. 3d. The presence of P in vs. 46a at least. In sup-
port of this view differences are pointed out, consisting mainly in the supplying of
new descriptive terms, in the first and second relation of the dreams ; and redun-
dancies and reduplications in ^of, 33-36, 48f, 54-57- Regarding *' Poti-pherah " as a
variant of '* Potiphar " and xlvii. 13-26 (J) as exhibiting a contrast in feeling toward
the distress of the famine-stricken people, to xlv. 5^ (E). the author submits again
an independent analysis, referring as l>efore to Hebraica VII. 4 (1891).

COMMONLY CALLED GENESIS. 199

(E) Canaan to buy food. And Joseph kirew his brethren, 8
but they knew not him. And Joseph remembered *the 9
dreams which he dreamed of them,* and said tmto them,
•Ye are spies ; to see the nakedness of the land ye are
come. And they said tmto him. Nay, my lord, but to buy 10
food are thy servants come. We are all one man's sons ; 11
we are true men, thy servants are no spies. And he said 1 2
unto them, Nay, but to see the nakedness of the land ye
are come. And they said, We thy servants are twelve 13
brethren, the sons of one man in the land of Canaan ; and,
behold, the youngest is this day with our father, ^and one
is not. And Joseph said unto them. That is it that I spake
unto you, sa3ring. Ye are spies : hereby ye shall be proved :
by the life of Pharaoh ye shall not go forth hence, except 15
your youngest brother come hither. Send one of you, and 16
let him fetch your brother, and ye shall be bound, that
your words may be proved, whether there be truth in you :
or else by the life of Pharaoh surely ye are spies. 'And 17
he put them all together into ward three days. And 18
Joseph said unto them the third day. This do, and live ; for
I fear God : if ye be true men, let one of your brethren be 19
bound in your prison house ; but go ye, carry com for
the famine of your houses : and bring your youngest 20
brother imto me ; so shall your words be verified, and ye
shall not die. And they did so. And they said one to 21
another, We are verily guilty concerning our brother, in
that we saw the distress of his soul, when he besought us,
and we would not hear ; therefore is this distress come up-
on us. And Reuben answered them, sa3dng, 'spake I not 22
unto you, saying. Do not sin against child ; and ye would
not hear? therefore also, behold, his blood is required.
And they knew not that Joseph understood them ; for 23
there was an interpreter between them. And he turned 24
himself about from them, and wept ; and he returned to

*37 : 5-x X. • V V. 99-34. Ct. 43 : 5-7. '37 : 30. «4o : 3. •37 : aaf .

* Insert here the misplaced clause, *"" and he spake ronghly with them," vs. 7.
Accordinsf to the analysis the *' roug^hness" appears only in E. Cf. xliii. 7 ; zliv.
i9ff(J) with xia 30(E).

aOO THE FIRST BOOK OF MOSES,

them, and spake to them, and took Simeon from among-

25 them, and bound him before their eyes. Then Joseph
commanded to fill their vessels with com, and to restore
every man's money into his sack, and to give them "pro-
visions for the way : and thus was it done unto them.

26 And they laded their asses with their com, and departed

27 (J) thence. "And as one of them opened his saek to
give his ass provender in "the lodging place, he espied
his money ; and, behold, it was in the mouth of his

38 sack. And he said unto his brethren, Hy money is
restored; and, lo, it is even in my sack; and their
(E) heart failed them^ [ • • • ] — ^^^^l they turned trem-
bling one to another, saying, What is this that God hath

29 done imto us ? — And they came unto Jacob their father
unto the land of Canaan, and told him all that had befallen

30 them ; saying, "The man, the lord of the land, spake rough-

31 ly with us, and took us for spies of the country-. And we

32 said unto him, We are true men ; we are no spies : we be
twelve brethren, sons of our father ; one is not, and the
youngest is this day with our father in the land of Canaan.

33 And the man, the lord of the land, said unto us, Hereby
shall I know that ye are true men ; leave one of your
brethren with me, and take [com for] the famine of your

34 houses, and go your way : and bring your yoimgest bro-
ther unto me : then shall I know that ye are no spies, but
that ye are true men : so will I deliver you your brother,

35 and ye shall traffick in the land. "And it came to pass as
they emptied their sacks, that, behold, every man's bundle
of money was in his sack : and when they and their father

36 saw their bundles of money, they were afraid.* And Jacob

>»45 :ax. "43 : 21. Ct. v. 35. "Bx. 4 :34. »«Vv. 8ff. »*Ct v. vj ; 43 : ai.

«■ If B's, verse 28^ must be inserted after vs. 35, on the ground that the surprise
and fear depicted in vs. 35 (E) presuppose that the discovery is then a genuine dis-
covery, y^r the first timcy of the restored money; and not one already made '*at
the lodging place." On the same ground 27, a8a are considered the remains of J's
narrative which is reiterated in xliii. at. The difficulties which exegetically will be
explained in various ways are accounted for by the analysis as due to the attempt
of J E to preserve as much as possible of two divergent narratives. These difficul-
ties are not merely that xliii. ai taken in connection with a7f and compared with vs.

COMMONLY CALLED GENESIS, 801

their father said tinto them, Me have ye bereaved of my
children : Joseph is not, and Simeon is not, and ye will
take Benjamin away: all these things are against me.
"And Reuben spake unto his father, sajring, Slay my two 37
sons, if I bring him not to thee : deliver him into my hand,
(J) and I will bring him to thee again. — And he said. My 38
son shall not go down with you ; for his brother is
dead, and he only is left : if mischief befall him by
the way in the which ye go, then shall ye bring down
my gray hairs with sorrow to the grave.*—

And the famine was 'sore in the land. And it came 43
to pass, when they had eaten up the corn which they 2
had brought out of Egypt, their father said unto
them, 60 again, buy us a little food. And Judah 3
spake unto him, saying, 'The man did solemnly pro-
test unto us, saying. Ye shall not see my face ex-
cept your brother be with you. If thou wilt send 4
our brother with us, we will go down and buy thee
food : but if thou wilt not send him, we will not go 5
down : for the man said unto us. Ye shall not see my
face, except your brother be with you. And 'Israel 6

»»Ct. 43 : 8ff . * IS : xo ; 47 : 4, 13. "44 : ao-44. '32 : 28, etc.
35 compels us to aMume a doable discovery and a double sarprise. If verses 35-35
are to be read as they stand, we mast assume— zst, that after one brother had an-
nounced the discovery of his money the others restrained all curiosity to open their
sacks until arrived at home ; ad, that only one ass had provender, while the other
nine went hungry. Observe per contra that in vs. 25 (B) Joseph "gave them pro-
vision for the way/* which made the opening of the sacks needless. Correspond-
ingly in verses 25 and 35 (B) the money is put " into the sack" to be discovered
when they are "emptied " (35), whereas in vs. 37 ; xliii. 12, 21 ; xliv. x, 8 (J), it is put
" in the mouth of the sack " with the apparent intention that it shall be discovered
at the first opening.— In 274 " sack " (Heb. sag) is regarded as a sabstitation by R
of E's word for J's {amtachatk^ 27^, 28 ; xliiL xa, 91-23 ; zliv. z-8). *

* Critics discover the original answer to Reuben*s offer in xlviii. 14. Prom their
point of view it could not be otherwise than affirmative, because Simeon is waiting
in prison in Egypt for release at the appearance of Benjamin. The transposition of
this verse from an original position after xliii. 7, and removal of the original affir-
mative answer xlii. 14 (B) enables JE to introduce both accounts of the offering of
suretyship by Reuben (xlii. 37, E) and by Judah (xliiL 8f, J). This process also per-
mitted the postponement of the return to Egypt, and the introduction of xliii. iff (J)
where in accordance with the account (xliii. 7 ; xliv. X9-23, J) of the friendly reception
of the brothers (no imprisonment of Simeon) they quietly wait in Canaan ^U the
exhaustion of their store of food.

aoa THE FIRST BOOK OF MOSES,

said^ Wherefore dealt ye so ill with me, as to tell the

7 man whether ye had yet a brother ? And they said^
The man asked straitly concerning onrselyes^ and
concerning our kindred, saying. Is yonr father yet
alire} have ye [another] brother? and we told him
according to the tenor of these words : could we in
any wise know that he would say. Bring your brother

8 down! ^And Judah said unto Israel his father. Send
the lad with me, and we will arise and go ; that we
may liye, and not die, both we, and thou, and also

9 our little ones. I will be surety for him ; of my hand
Shalt thou require him : if I bring him not unto thee,
and set him before thee, then let me bear the blame

10 for erer : for except we had lingered, surely we had

1 1 now returned a second time. And their father Israel
said unto them. If it be so now, do this ; take of the
choice fruits of the land in your yessels, and carry
down the man a present, a little balm, and a little

12 honey 9 spicery and myrrh, nuts, and almonds: and
take double money in your hand ; and the money that
was 'returned in the mouth of your sacks carry again

13 in your hand ; peradrenture it was an oversight : take
also your brother, and arise, go again unto the man :

14 (E) and 'God Almighty give you mercy before the man,
that he may release unto you your other brother and Ben-
jamin. 'And if I be bereaved of my children, I am be-
reaved. [ . . . ]

15 (J) And the men took that present, and they took
double money in their hand, and Bei^amin ; and rose
up, and went down to Egypt, and stood before Joseph.

16 And when Joseph saw Benjamin with them, he said
to 'the steward of his house. Bring the men into the
house, and slay, and make ready ; for the men shall

17 dine with me at noon. And the man did as Joseph
bade ; and the man brought the men into Joseph's

18 house. And the men were afraid, because they were

*Ct. 49 : 37. *4a : 27. Ct. 4a : 35, •£». 3 : X3. ''42 : 36. "39 : 4.

COMMONLY CALLED GENESIS, 208

brought into Joseph's house ; and they said^ Because
of the money that was returned in our saeks at the
first time are we brought in ; that he may seek occa-
sion against us^ and fall upon us^ and take us for bond-
men^ and our asses. And they came near to the 19
steward of Joseph's house^ and they spake unto him
at the door of the house^ and said^ Oh my lord^ we 20
came indeed down at the first time to buy food : 'and 21
it came to pass^ when we came to the lodging place^
that we opened our sacks^ and^ behold^ eyery man's
money was in the mouth of his sack^ our money in
ftiU weight : and we haye brought it again in our
hand. And other money hare we brought down in 22
our hand to buy food : we know not who put our
money in our sacks. And he said^ Peace be to you^ 23
fear not : your Ood^ and the God of your father^ hath
given you treasure in your sacks : I had your money.
(E) (J) "And he brought Simeon out unto them. And 24
the man brought the men into Joseph's house^ and
gave them water^ and they washed their feet ; and he
"gave their asses provender. And they made ready 25
the present against Joseph came at noon: for they
heard that they should eat bread there. And when 26
Joseph came home^ they brought him the present
which was in their hand into the house^ and bowed
down themselves to him to the earth. "And he asked 27
them of their welfare^ and said^ Is your father well^
the old man of whom ye spake? Is he yet alive? And 28
they said^ Thy servant our father is well^ he is yet
alive. ''And they bowed the head^ and made obeisance.
And he lifted up his eyes^ and saw Benjamin his bro- 29
ther^ his mother's sou^ and said^ Is this your young-
est brother^ of whom ye spake unto me? And he
said^ God be gracious unto thee^ ''my son. And Jo- 30
seph made haste ; for his bowels did yearn upon his

•4a : 27 ; Ex. 4 : 34. '•4a : 24. "24 : 3a ; 4a : 27. **V. 7. Ct. 45 : 3. **a4 : 2d, 48. **35 : ijt.
Ct. 46:21.

204 THE FIRST BOOK OF MOSES,

brother : and he sought where to weep; and he entered

31 into his chamber^ and wept there. And he washed
his face^ and came out ; and he refrained himself^ and

32 said^ Set on bread. And they set on for him by him-
self^ and for them by themselves^ and for the Egyp-
tianS) which did eat with him^ by themselres : ''be-
cause the Egyptians might not eat bread with the
Hebrews ; for that is an abomination nnto the Egyp-

33 tians. And they sat before him^ the first-born ac-
cording to his birthright^ and the youngest according
to his youth : and the men marvelled one with an-

34 other. And he took [and sent] messes unto them from
before him : but Bei^amin's mess was fire times so
much as any of theirs. And they drank^ and '*were
merry with him.

44 And he commanded the steward of his house^ say-
ing. Fill the men's sacks with food, as much as they
can carry, and put eyery man's money *in his sack's

2 mouth. And put my cup, the silrer cup, 4n the
sack's mouth of the youngest, and his corn money.
And he did according to the word that Joseph had

3 spoken. As soon as the morning was light, the men

4 were sent away, they and their asses. [And] when
they were gone out of the city, and were not yet
far off, Joseph said unto his steward. Up, follow
after the men ; and when thou dost OTertake them,
say unto them. Wherefore hare ye rewarded evil for

5 good}* Is not this it in which my lord drinketh, and
whereby he indeed 'dirineth? ye haye done evil in so

6 doing. And he orertook them, and he spake unto

7 them these words. And they said unto him. Where-
fore speaketh my lord such words as these? Ood
forbid that thy serrants should do such a thing.

8 Behold, the money, which we found 'in our sacks'
mouths, we brought again unto thee out of the land

^•46 : 34. **9 : ax. *49 : 27 ; 43 : ta, ai. Ct. 4a : 35, '30 : a/ ; V. 15.

♦ LXX., Syr., and Vulg. supply " Why have ye stolen my silver cup ?"

COMMONLY CALLED GENESIS. 305

of Canaan : how then should we steal out of thy lord's
house silrer or gold? With .whomsoever of thy ser- 9
Tants it be founds let him die^ and we also will be my
lord's bondmen. And he said^ Now also let it be 'ae- 10
cording unto your words : he with whom it is found
shall be my bondman : and ye shall be blameless.
Then they hasted^ and took down erery man his sack n
to the ground^ and opened every man his sack. And 12
he searched^ [and] began at the eldest^ and left at the
youngest : and the cup was found in Beqjamin's sack.
Then they rent their clothes^ and laded every man 13
his ass^ and returned to the city. And Judah and his 14
brethren came to Joseph's house ; and he was yet
there : and they fell before him on the ground. And 15
Joseph said unto them^ What deed is this that ye have
done? know ye not that such a man as I can indeed di-
vine? And Judah* said^ What shall we say unto my 16
lord ? what shall we speak ? or how shall we clear our-
selves ?f Qod hath found out the iniquity of thy ser-
vants : behold^ we are my lord's bondmen^ both we^
and he also in whose hand the cup is found. And he 17
said^ God forbid that I should do so : the man in whose
hand the cup is founds he shall be my bondman ; but
as for you^ get you up in peace unto your father.

Then Judah came near unto him^ and said^ Oh my 18
lord^ let thy servant^ I pray thee^ speak a word in my
lord's ears^ and let not thine anger burn against thy
servant : for thou art even as Pharaoh. 'My lord 19
asked his servants^ saying^ Have ye a father^ or a bro-
ther? And we said unto my lord^ We have a father^ 20
an old man^ and a 'child of his old age^ a little one ;
and his brother is dead^ and he alone is left of his
mother^ and his father loveth him. And thou saidst 21
unto thy servants^ Bring him down unto me^ that I

•30 •• 34- '43 : 7. Ct. ch. 4a. *37 : 3.

• Perhaps better, " they said." Cf . vs. x8 and vs. 7.

t Sam. and LXX. Insert " since."— For the use of Blohim throughout this J chapter
cf. note to Gen. iii. z.

906 THE FIRST BOOK OF MOSES,

22 may set mine eyes upon him. And *we said unto my
lord^ Tlie lad cannot leaye his father : for if lie should

23 leave his father^ his father would die. And thou
saidst unto thy servants^ Except your youngest bro-
ther come down with you^ ye shall see my face no more.

24 And it came to pass when we came up unto thy servant

25 my father^ we told him the words of my lord. 'And

26 our father said^ 60 again^ buy us a little food. And we
said^ We cannot go down : if our youngest brother be
with us^ then will we go down : for we may not see the
man's face^ except our youngest brother be with us.

27 And thy servant my father said unto us^ Te know that

28 my wife bare me two sons : and the one went out from
me^ 'and I said^ Surely he is torn in pieces ; and I

29 have not seen him since : 'and if ye take this one also
from me^ and mischief befall him^ ye shall bring down

30 my gray hairs with sorrow to the grave. Now there-
fore when I come to thy servant my father^ and the
lad be not with us; seeing that his life is bound up in

31 the lad's life ; it shall come to pass^ when he seeth
that the lad is not [with us]^ that he will die : and thy
servants shall bring down the gray hairs of thy ser-

32 vant our father with sorrow to the grave. Tor thy
servant became surety for the lad unto my father^
saying^ If I bring him not unto thee^ then shall I bear

33 the blame to my father for ever. Now therefore^ let
thy servant, I pray thee, abide instead of the lad a
bondman to my lord ; and let the lad go up with his

34 brethren. For how shall I go up to my father, and
the lad be not with me? lest I see the evil that shall
come on my father.

45 Then* Joseph could not 'refrain himself before all
them that stood by him ; and he cried. Cause every

»Ct 49 : 13, 80, 33. Ss : af • Ct. 49 : 36£. '37 : 33d. •4a : 38. •43 : 9. 143: 31.

* See Htbraica Vn. 4 (1891) for the evidence in support of the present analjrsis,
divergent, in verses 9-14, in some degree from accepted theories. Cf. also my
article " JS in the Middle Books of the VvaUXAUQli;^ Journal of Bibl. Ut.^ 1890, Part
n., p. i93f.

COMMONLY CALLED GENESIS, Wl

(E) man to go out from me* And there stood no man
with him, while Joseph 'made himself known unto his
(J) (H) brethren. And he wept aloud : and the Egyp- 2
(J) tians heard, 'and the house of Pharaoh heard.
(E) And Joseph said unto his brethren, I am Joseph, 3
*doth my father yet live?* And his brethren could not
answer him ; for they were troubled at his presence.
(J) And Joseph said unto his brethren^ Come near to 4
me^ I pray you. And they came near. And he sald^
I am Joseph your brother^ whom 'ye sold Into Egypt.
(E) And now be not 'grlered^ nor angry with yourselves, 5
(J) (E) that 'ye sold me hither: [ . . . J ^for God did
send me before you to preserve life. For these two years 6
hath the famine been in the land : and there are yet five
years, in the which there shall be neither plowing nor
harvest And God sent me before you to preserve you a 7
remnant in the earth, and to save you alive by a great de-
liverance. So now it was not you that sent me hither, but 8
God : and he hath made me a father to Pharaoh, and 'lord
of all his house, and ruler over all the land of Egypt
Haste ye, and go up to my father, and say unto him. Thus 9
saith thy son Joseph, God hath made me lord of all
(J) Egypt : come down tmto me, tarry not ; — and *thou 10-
Shalt dwell in the land of Goshen^ and thou shalt be
near unto me, thou^ and thy children^ and thy child-
ren's children^ and "thy flocks^ and thy herds, and
(E) all that thou hast : — and there will I "nourish thee ; 1 1
for there are yet five years of famine ; lest thou come to
poverty, thou, and thy household, and all that thou hast.
And, behold, your eyes see, and the eyes of my brother 12
Benjamin, that it is my mouth that speaketh unto you.

sNtim. S9:6. •Ct v. xd. ^Ct. 43 : 37 ; 44 : x^-34. •37 : fl7£. Ct 40:15. •dtd; 34:7; K».
X : 13, ^50 : 90w *4X : 40L *46 : a8, 34. ''46 : 3a. Ct. V. sa >>47 : x« ; 50 : sx.

*The question, vs. 30, presupposes seemingly quite a different kind of interview
from that detailed in ch. xliii., especially in xllii. 27, 08, and in xllv. xS-34 where
Israel is constantly spoken of. If the documentary theory be followed, the natural
inference from this verse would be that the interview in B was brief, and of the
unfriendly character described in xlli. 9-00, 30-34 ; at least not affording Joseph in-
formation in regard to his father.

906 THE FIRST BOOK OF MOSES,

13 (J) And ye shall tell my father of all my glory in
^gypt^ and of all that ye haye seen ; and ye shall

14 haste and bring down my father hither. '*And he fell
npon his brother Benjamin's neck^ and wept; and

15 (E) Beqjamin wept npon his neck. [ . . . ] And he
kissed all his brethren, and wept upon them : and after
that his brethren talked with him.

16 "And the fame thereof was heard in Pharaoh's house,
saying, Joseph's brethren are come : and it pleased Pha-

17 raoh well, and his servants. And Pharaoh said unto Jo-
seph, Say unto thy brethren, This do ye ; lade your beasts,

18 and go, get you unto the land of Canaan ; and take your
father and your households, and come unto me : and I will
give you the good of the land of Egypt, and ye shall eat

19 ( JE) the fat of the land. Now thou art commanded, this do ye ;
take you wagons out of the land of Egypt for your little ones, and for

20 your wives, and bring your father, and come. Also regard not your

2 1 stuff ; for the good of all the land of Egypt is yours. "And the sons of
(E) (JE) Israel did so : and Joseph gave them wagons, according
(E) to the commandment of Pharaoh,* and gave them "provision

22 for the way. To all of them he gave each man changes of
raiment ; but to Benjamin he gave three hundred pieces

23 of silver, and five changes of raiment. And to his father
he sent after this manner ; ten asses laden with the good
things of Egypt, and ten she-asses laden with com and

24 bread and victual for his father by the way. So he sent
his brethren away, and they departed : and he said unto

25 them, See that ye fall not out by the way.f And they

*"33 :4 ; 46 : 29. "Ct. v. 2. »<Ct v. 24. ^•42 : 25.

* Supplementary redaction. For the verb translated '* thou art commanded,'' a
singular which does not agree with the plural verbs before and after, we might
read with Dillmann *' command them," but the Sam. and LXX. text, the linguistic
marks and the prolepsis of 21a lead the critics to consider the passage one of the
cases of heightening or retouching of the colors, by R, who is supposed to have ex-
hibited the interest taken by Pharaoh by introducing, or at least materially modify-
ing, vv. X9-9I (except 21^ and d)^ and of course also xlvi. 5^.

t If the revisers are right in their translation of 24^, the sense must be a warning
against mutual reproaches for the treatment of Joseph. Cf. xlii. ax But perhaps a
better sense might be obtainable if we knew what E related in regard to the
second visit to Egypt

COMMONLY CALLED GENESIS. 200

went up out of Egypt, and came into the land of Canaan
unto Jacob their father. And they told him, saying, 26
Joseph is yet alive, and he is rnler over all the land of
Egypt And his heart fainted, for he believed them not.
And they told him *'all the words of Joseph, which he had 27
said imto them : and when he saw "the wagons which
Joseph had sent to carry him, the spirit of Jacob their
(J) father revived : and Israel said^ "It is enoagh ; 28
Joseph my son is yet alive: I will go and see him
before I die.

And Israel took his Journey with all that he had ^46
(£) and came to Beer-sheba, and 'offered sacrifices unto
the God of his father Isaac. And God spake tmto Israel 2
'in the visions of the night, and said, 'Jacob, Jacob. And
he said, Here am I. And he said, I am God, the God of 3
thy father : fear not to go down into Eg3T)t ; for I will
there make of thee a great nation : for I will go down with 4
thee into Egypt ; and *I will also surely bring thee up
again : and Joseph shall put his hand upon thine eyes.
(JE) And Jacob rose up from Beer-sheba : »and the sons of 5
Israel carried Jacob their father, and their little ones, and their
wives, in the wagons which Pharaoh had sent to carry him.
(P) ^ And they took their cattle, and their goods, which they had 6
gotten in the land of Canaan, and came into Egypt, Jacob, and
all his seed with him : his sons, and his sons* sons with him, his 7
daughters, and his sons' daughters, atul all his seed brought he
with him into Egypt*

(R) ''And these are the names of the children of Israel, which 8
came into Egypt, Jacob and his sons,- Reuben, Jacob's firstborn.
And the sons of Reuben ; Hanoch, and Pallu, and Hezron, and 9
Carmi, And the sons of Simeon ; femuel, and famin, and Chad, 10
and Jcuhin, and 2U>har, and Shaul the son of a Canaanitish
woman. And the sons of Levi ; Gershon, Kohath, and Merari, 11

>«V. XI. *^V. at. *'46:3o. *3i:54« '15: x ; 20:3, etc. *33:i,7,etc. *is:x6. *46:i9ff.
•19 : 5 ; 31 : 18 ; 36 : 6. *Ex. x : iff ; 6 : i4flf. Cf. 25 : 13 ; 36 : 10.

• The work of R Is traced in the change of Jacob to "Israel," xlvl. 3 (cf. latter
part of the verse), and in vs. 5^ corresponding to xlv. x9f. If, as Dillman thinks,
vs. 5 refers to the removal of Jacob from his home, the clause, *' and came to Beer-
sheba,'* vs. I, must also be due to R. In xxxv. i ('* dwell there "), however, it seems
to be implied that Bethel was Jacob's home. Cf. xxxvii. xsif.
14

310 THE FIRST BOOK OF MOSES,

12 And the sons of Judah; Er, and Onan, and She I ak^ and Perez,
and Zerah ; but Er and Onan died in the land of Canaan. And the sons

13 of Peres were Hezron and HamuL And the sons of Jssachar ;

14 Tola, and Puvah, and lob, and Shtmron, And the sons of Zebu-

15 lun ; Sered, and Eton, and JahleeL These are the sons if Leah,
which she bare unto Jacob in Pcutdan-aram, with his daughter Dinah:

16 all the souls of his sons and his daughters were thirty and three. And
the sons of Gad: Ziphion, and Haggi, Shuni, and Ezbon, Eri^

17 and Arodi, and Are li. And the sons of As her ; Imnah, and Ish-
vah, and Ishvi, and Beriah, and Serah their sister : and the sons

18 of Beriah ; Heber, and MalchieL These are the sons of Zilpah,
which Laban gave to Leah his daughter, and these she bare unto

19 Jacob, even sixteen souls. The sons of Rachel Jacob* s wife ;

20 Joseph and Benjamin, And unto Joseph in the land of Egypt
were born Manasseh and Ephraim, which Asenath the daughter

ai of Poti'phera priest of On bare unto him. And the sons of Benja-
min : Beta, and Bee her, and Ashbel, Gera, and Naaman, Ehi,

22 and Rosh, Muppim, and Hupfiim, and Ard, These are the sons of

23 Rachel, which were bom* to Jacob: all the souls were fourteen,

24 And the sons of Dan ; Hushim, And the sons of Naphtali ; Jah-

25 zeel, and Guni, and Jezer, and Shillem, These are the sons of
Bilhah, which Laban gave unto Rachel his daughter, and these

26 she bare unto Jacob: all the souls were seven. All the souls
that came with Jacob into Egypt, which came out of his loins,
besides Jacob* s sons* wives, all the souls were threescore and six ;

27 and the sons of Joseph, which were born to him in Egypt, were
two souls : all the souls of the house of Jacob, which came into
Egypt ^ were threescore and ten,\

28 And he sent 'Jndah before him nnto Joseph^ to
shew the way before himt unto ''Goshen; and they

29 came into the land of Goshen. And Joseph "made
ready his chariot^ and went up to meet Israel his
father^ to Goshen; and he presented himself nnto
him^ "and fell on his neck^ and wept on his neck a

•Bx. 1:5. •37:a6; 4353*8; 441x4* »8. ^Vs^io^ "soS9» "33:4;4S:«4'

• LXX. Sam. " she bare." Cf . va. 15.

t According to most critics a late genealogical table not in agreement with P.
Bx. 1. 5 (cf. va. 37) and vL t4if. Dillmann holds that in order to balance the insertion
of la^, Jacob and Dinah are also counted in by R, contrary to the original intention
of the Uble. (Cf. 15^ with w. 33 and 35.)

$No good sense is obtainable from this clause. If Jadah was sent to Joseph he
could not have gone ** to show the way *' which was besides needless. Probably the
original sense was ^*to report his coming." Cf. vs. 39.

COMMONLY CALLED GENESIS, 811

good while. And Israel said unto Joseph^ "Now let 30
me die^ since I have seen thy faee^ that thou art yet
aliye* And Joseph said unto his brethren^ and nnto 31
his father's honse^ I will go np^ and "tell Pharaoh^
and will say nnto him^ My brethren^ and my father's
honse^ which were in the land of Canaan^ are come
nnto me ; and the men are shepherds^ for they hare been 32
keeperg of eattle;* and '^hey hare bronght their Hocks^
and their herds^ and all that they hare. And it shall 33
come to pass^ when Pharaoh shall call yon^ and shall
say^ What is yonr occnpation? that ye shall say^ Thy 34
seryants haTe been keepers of cattle from onr youth
even until now^ "both we and our fathers: that ye
may dwell in the land of Goshen ; ''for eyery shepherd
is an abomination unto the Egyptians.

Then Joseph went in and told Pharaoh^ and said^ 47
My father and my brethren^ and their flocks^ and their
herds^ and all that they hare^ are come out of the
land of Canaan; and^ behold^ they are in the land of
Goshen. 'And from among his brethren he took 2
flye men^ and presented them unto Pharaoh. And 3
Pharaoh said unto his brethren^ What is your occupa-
tion? And they said unto Pharaoh^ Thy servants are
shepherds^ both we^ and our fathers. And they said auto 4
Pharaoh,f To sojouru in the land are we come ; for there
is no pasture for thy servants^ flocks ; for the famine
is sore in the land of Canaan: now therefore^ we pray
thee^ let thy seryants dwell 'in the land of Goshen.

(P) And Pharaoh spake unto Joseph^ saying^ *Thy father and 5
thy brethren are come unto thee : the land of Egypt is before thee ; 6
in the best of the land make thy father and thy brethren to dwell;

(J) in the land of Goshen let them dwell : and if thou
knowest any able men among them^ then make them

>«45:«8. "Ct45:x^. "45:«a "S'.a. "43:3«- 'Ct. v. 7; 46:3xff. '45 : xo • 46 : 94,
•Ct46:3«-

• TranaUte '* for they were keepers of cattle." According to Kautxach and Socin,
a gloaa intended to Justify rs. 34.

t Dittograph from vs. 3.

212 THE FIRST BOOK OF MOSES,

7 (P) rulers over my eattle.* And Joseph dnmgktm Jacck
his father^ and set him before Pharaoh : and Jacob blessed Pha-

8 raoh. And Pharaoh said unto Jacobs How many are the days

9 of the years of thy life t And Jacob said unio Pharaohy * The
days of the years of my pilgrimage are an hundred and thirty
years : few and evil have been the days of the years of my life^
and they have not attained unto the days of the years of the life of

10 my fathers in the days of their pilgrimage. And Jacob blessed

1 1 Pharaohy and went out from the presence of Pharaoh, And
Joseph placed his father and his brethren^ and gave them a pos-
session in the land of Egypt ^ in the best of the landy in the land of

12 (E) RameseSy as Pharaoh had commanded, [ . . . ] And
Joseph 'nourished his father, and his brethren, and all his
father's household, with bread, according to their families.

13 (J) —'And there was no bread in all the land ; for
the famine was very 'sore, so that the land of Egypt
and the land of Canaan fainted by reason of the fain-

*2S:7. •45:";5o:ai« S* = 55^- ''la : 10; 41 :3x ; 43: i ; V. 4.

* The documentary analysis furnishes in this passage an extraordinary proof of
die superiority hero of the LXX. text, and is in turn most singularly corroborated
by it Employing the distinctive type of our text, the translation and order of xlyii
5f (LXX.) are as follows :

J 5. And Pharaoh said nnto Joseph, Let them dwell
in the land of Goshen, and if thon knowest any able men
among them, make them rulers oyer my cattle.

P 6. And Jacob and his sons came into Egypt to Joseph ; and
Pharaoh king of Egypt heard of it. And Pharaoh spake unto
Josephy saying y Thy father and thy brethren are come unto thee ; be*
holdy the land of Egypt is before thee j in the best of the land make thy
father and thy brethren to dwell.

If the explanation of this remarkable phenomenon which the analysis suggests
be adopted* the conclusion is no less radical than unavoidable. The process of ad-
justment of P to JE had not ceased at the time of the LXX. translation. The order
of clauses has been altered, the clause '^ And Pharaoh said nnto Joseph/* at the be-
ginning of vs. s, essential as it is to the sense of J, and the longer passage, *' And
Jacob and his sons came into Egypt to Joseph, and Pharaoh king of Egypt heard
it," at the beginning of vs. 6, which completes P's story, have been omitted from
the text since the period of the LXX. ; apparently because of the contradiction in-
volved : for the supposition that this contradiction was introduced by the LXX. is
incredible.

COMMONLY CALLED GENESIS, 218

ine. And Joseph gathered up all the money that was 14
found in the land of Egypt^ and in the land of Canaan^
for the com which they bought :' and Joseph brought
the money into Tharaoh's house. And when the 15
money was all spent in the land of Egypt, and in the
land of Canaan^ all the Egyptians came unto Joseph^
and said^ Qiye us bread : for why should we die in thy
presence? for [our] money faileth. And Joseph said^ 16
Give your cattle ; and I will give you for your cattle^
if money fail. And they brought their cattle unto 17
Joseph : And Joseph gaye them bread in exchange for
the horses^ and for the "flocks^ and for the herds^ and
for the asses: and he "fed them with bread in ex-
change for all their cattle for that year. And when 18
that year was ended^ they came unto him the second
year, and said unto him^ We will not hide from my
lord^ how that our money is all spent ; and the herds of
cattle are my lord's ; there is nought left in the sight
of my lord^ but our bodies^ and our lands : wherefore 19
should we die before thine eyes^ "both we and our
land} buy us and our land for breads and we and our
land will be servants unto Pharaoh : and give us seed^
that we may lire, and not die^ and that the land be
not desolate. 80 Joseph bought all the land of Egypt 20
for Pharaoh ; for the Egyptians sold erery man his
fields because the famine was ''sore upon them : and
the land became Pharaoh's. And as for the people, 21
he remoyed them ''to the cities from one end of the
border of Egypt eyen to the other end thereof. Only 22
the land of ''the priests bought he not : for the priests
had a portion from Pharaoh, and did eat their por-
tion which Pharaoh gaye them; wherefore they sold
not their land. Then Joseph said unto the people, 23
Behold^ I haye bought you this day and your land
for Pharaoh : lo^ here is seed for you^ and ye shall
sow the land. And it shall come to pass at the in- 24

•4s ' a. 'afi : 14. "33 : 14. "46 : 34. »«4i : 56. Ct v. 13. » •41 : 35. t«4i : 45 ; Ex. a : x6ff.

3U THE FIRST BOOK OF MOSES,

gatherings^ that ye shall gire a fifth unto Pharaoh^
and four '*parts shall be your own^ for seed of the
fields and for yonr fdod^ and for them of yonr honse-

25 holds^ and for food for yonr little ones. And they
said^ Thon hast saved onr liyes : let ns "find grace in
the sight of my lord^ and we will be Pharaoh's sery*

26 ants. And Joseph made it a statute eoneerning the
land of Egypt nnto this day^ that Pharaoh should
have "the fifth ; only the land of the priests alone be-

27 (P) came not Pharaoh's.*— And Israel dwelt in the

land of Egypt, in the land of Ooshen ; ^^and they gat them
possessions therein, and "were fruitful, and multiplied exceed-
ingly,
2 8 Afid Jacob lived in the land of Egypt ^^ seventeen years ; ^so the
days of Jacob, the years of his life, were an hundred forty and seven

29 (J) y^<^^s. And the time drew near that Israel must
die : and he called his son Joseph^ and said nnto him^
"If now I have found grace in thy sights "pnt^ I pray
thee^ thy hand under my thigh, and "deal kindly and

30 truly with me; bury me not, I pray thee^ in Egypt:
but when I sleep with my fathers^ thou shalt carry

me out of Egypt, ^and bury me in their buryingpiace. And

31 he said, I will do as thou hast said. And he said^
Swear unto me : and he sware unto him. '^And Israel
bowed himself upon the bed's head.

48 (E) *And it came to pass after these things that one said

to Joseph, 'Behold, thy father is sick : and he took with

2 him *his two sons, Manasseh and Ephraim. And one told

Jacob, and said, Behold, thy son Joseph cometh unto thee ;

'•43534' '•6:6, etc. "41:34. "Nnm. 39:30; Jos. 93: 9, 19. >»x:99, etc. mv. 9*
"6:6, etc. ••94:9. •*94:49; 39:xz. «*so:s. «»48:9. >X5: i ; 9a:i, etc *Ct 47:99.
•41 : 5off.

* The passage xlvii. 13-96 is generally supposed to be misplaced, and to have been
removed from after xli. 56. With this idea the " second year " of vs. 18, compared
with the •* yet five years of famine " of xlv. xx, would agree very well. However,
two years seems a short time for the events of vv. 13-96, and the passage need not
necessarily be removed. Portions of B are held by some critics to be discoverable
in xlvii. x3-96, though no cogent reasons are offered, and on the other hand, several
new make-weights for J may be added to those noted by Dillmannand others. See
Hebraica VIL 4 (1891).

COMMONLY CALLED GENESIS. 215

(J) and ^Israel strengthened himself^ and sat upon

(P) the bed. — And Jacob said unto Joseph^ ^God Almighty 3
appeared unto me at Luz in the land of Canaan^ and blessed me^
and said unto nuy Behold, I will make thee fruitful^ and multiply 4
thee, and J will make of thee a company of peoples ; and will give
this land to thy seed after thee for an everktsHng possession,
*And now thy two sons, which were bom unto thee in the land of 5

Egypt before J came unto thee into Egypt, are mine; Ephraim

and Manasseh, even cls Reuben and Simeon, shall be mine. And 6
M^ issue, whteh thou begettest after them, shcUl be thine ; they
shall he called after the name of their brethren in their inheri-
(R) tance, — '^And as for me, when I came from Paddan, 7
Rachel died by me in the land of Canaan in the way, when there
was still some way to come unto Ephrath : and J buried her there
(J) in the way to Ephrath (the same is Beth-lehenij.* — And 8

(E) Israel beheld Joseph's sons^ and said, 'Who are
these? And Joseph said unto his father, They are my 9
(J) sons, whom God hath given me here. And he said^
Bring them^ I pray thee^ unto me^ and I will bless
them. *Now the eyes of Israel were dim for age^ so to
(£) that he COnld not see. And he brought them near
unto him : and he kissed them, and embraced them. And 1 1
Israel said tmto Joseph, I had not thought to see thy face j

•47 : 3X : 49 J 33. Ct V. 9a. »35 : 9*- 'Joft. 14 : 4 ; X7 : X4ff. '35 » x6ff. •33 : S- •«? : x. a«t

• Thia verse 7, so awkwardly placed, is conjectured by Budde {Ztschr.f. A, T, W.
UL, 1883) to be a snbstittite of R for the words, '* and Rachel,'* omitted for harmon-
istic reasons at the end of xlix. 31. The verse is generally assigned to R upon the
basis of XXXV. 19, and the conjecture that it is a harmonistie modification of P's
original thought, according to which the whole patriarchal family were interred
together in the cave of Machpelah, to conform to B (xxxv. 19), seems very plausible ;
Bruston («Wflf., 1887, p. 3o6flf) suggesU that vs. 7 was taken by R from after xlvii. 39
and recast, and in fact the reference of 1. 5 seems to indicate an alteration there.
On the other hand, xlix. 99-30 seems to fail of completeness without this ^*and
Rachel," while Josh. xxiv. 3a, compared with Gen. xxxiiL 19 and 1. 5, and the
singular reference. Acts vii x6, suggests to the critic that P may have taken his
account from E's similar story and located it quite differently. The inappropriate
position now occupied by w. 3-7, especially apparent in the case of vs. 7, is perhaps
to be corrected by transposing this passage to a place after xlix. 98 as its original
one. P's story would then read in the following order, xlix. x, first clause, a8 (from
"and blessed them "), xlviiL 3-6. The singular, "and as for me," of xlviii. 7 may
perhaps have been taken from xlix. 99, from before '* I am to be gathered unto my
people."

91« THE FIRST BOOK OF MOSES,

1 2 and, lo, Grod hath let me ^see thy seed also. ^^And Joseph
brought them out from between his* knees ; and he bowed

13 (J) himself with his face to the earth. And Joseph took
them both^ Ephraim in his right hand toward Is-
rael's left hand^ and Manasseh in his left hand to-
ward Israel's right hand^ and brought them near

14 unto him. And Israel stretched out his right hand^
and laid it upon Ephraim's head^ who was the
"younger^ and his left hand upon Manasseh's head^
guiding his hands wittingly ; for Manasseh was the

15 (E) ^'firstborn. And he blessed Joseph, and said. The
Grod before whom my fathers Abraham and Isaac did walk,
the God which hath fed me all my life long unto this day,

16 "the angel which hath redeemed me from all evil, bless
the lads ; and "let my name be named on them, and the
name of my fathers Abraham and Isaac ; and let them

17 (J) grow into a multitude in the midst of the earth. And
when Joseph saw that his father laid his right hand
upon the head of Ephraim^ it displeased him : and
he held up his father's hand^ to remove it from

18 Ephraim's head unto Manasseh's head. And Joseph
said unto his father^ Not so^ my father : for this is
the firstborn; put thy right hand upon his head.

19 ''And his father refused^ and said^ I know [it] my
son, I know [it] : he also shall become a people, and
he also shall be great : howbeit his younger brother
shall be greater than he^ and his seed shall become a

20 (E) multitude of nations. And he blessed them that
day, saying, In thee shall Israel bless, saying, God make
thee as Ephraim and as Manasseh : and he set Ephraim

21 before Manasseh. **And Israel said imto Joseph, Behold,

>«Ct V. xo. »»V. isf, ax. Ct. V. 13. "x9:3xff; 35:93; ■9:26; 43:33. Ct 99:16, etc.
**3X : II ; 3a :»£. **2i:ia. ^•39:8. ^•5o:a4.

*I. e. Jacob's. In S Joseph biingrs his sons to his father that he may '^see*'
them, vs. xx. In J Israel is blind, vs. xoo, and the boys are brought to be blessed,
w. 9^, X3f. In E, after the boys have been presented, Joseph brings them out from
between his father's knees in order himself to come there and receive the paternal
blessing. "Israel," vs. xx, is of course to be considered altered from '* Jacob"
under the influence of vs. xo.

COMMOHLY CALLED GENESIS, aW

I die : "but God shall be with you, and bring you again
unto the land of your fathers. Moreover I have given to 22
thee "one pOTtion* above thy brethren, which I took out
of the hand of the "Amorite ''with my sword and with
my bow. [ . . . ]

(P) (J) And Jacob called unto his sons, and said : Gather 49
yourselves together, that I may tell you that which
shall befall you in the latter days.
Assemble yourselves, and hear, ye sons of Jacob ; 2
And hearken nnto Israel your father.
Seuben, thou art my firstborn, my might, and 3
the beginning of my strength ;
The exeelleneyt of dignity, and the excellency of

power.
ITnstablet as water, thou shalt not have the excel- 4

lency ;
Because 'thou wentest up to thy father's bed :
Then deflledst thou it : he went up to my couch.

Simeon and Levi are brethren ; 5

Weapons of violence are their swords.

my soul, come not thou into their council ; 6
Unto their assembly, my glory, be not thou united ;
For 'in their anger they slew a man.

And in their selfwill they houghed an ox.

Cursed bd their anger, for it was fierce ; 7

And their wrath, for it was cruel :

1 will divide them in Jacob,

And scatter them in Israel.

"46 : 4. "Ch. 34. »»X5 : i6 ; Jo8. 24 : 8. «»Jo8. 24 : xa. »3S : 22. «Ch. 34.

* Read '' Shechem," the '* portion '* of Joseph, L e. the northern kingdom. A play
npon words. Kuenen suggests the reading " not with my sword nor with my bow,"
as in Josh. xxiv. 12 (cf. Gen. xxziii. 19), and accounts for the alteration as harmonis-
tic, to secure ag^reement with chapter xxxiv.

tPor "excellency" read "preeminence" (twice). So in vs. 4. This translation
of the American committee of revisers is certainly to be preferred in vs. sf.
Reuben is deprived of the right of the firstborn, '* the preeminence," on account of
his unruly lust, reference to which is also made in xxxv. aa. (See note to that pas-
sage.) Simeon and Levi, the next in order of age, are likewise passed over on
account of their deed of cruelty. This brings the preeminence to Judah, vs. 8.

$For "Unstable " read " Boiling over" and omit the marg.— /Im^ Com

31S THE FIRST BOOK OF MOSES,

8 Judah^ 'thee shall thy brethren praise :

Thy hand shall be on the neck of thine enemies ;
Thy father's sons shall bow down before thee.

9 Jndah is a lion's whelp ;

From the prey^ my son^ thou art gone np :
^He stooped down^ he conehed as a lion^
And as a lioness; who shall rouse him up?

10 The sceptre shall not depart firom Jndah,
Nor the ruler's staff fk*om between his feet.
Until Shiloh come ;

And unto him shall the obedience of the peoples be.

11 Binding his foal unto the yine.

And his ass's colt unto the choice yine ;
He hath washed his garments in wine ;
And his yesture in the blood of grapes :

12 *His eyes shall be red with wine.
And his teeth white with milk.

13 Zebulun shall *dwell at the hayen of the sea :
And he shall be for an hayen of ships ;

And his border shall be upon Zidon.

14 Issachar is a strong ass.

Couching down between the sheepfolds :

15 And he saw a resting place that it was good.
And the land that it was pleasant ;

And he bowed his shoulder to bear.
And became ^a seryant under taskwork.

16 'Dan shall Judge his people.
As one of the tribes of Israel.

17 Dan shall be a serpent in the way.
An adder in the path.

That biteth the horse's heels,

80 that his rider falleth backward.

18 I haye waited for thy salyation, Tahweh.

19 *6ad, a troop shall press upon him :
But he shall press upon their heel.

■29 : 35. ^Nnm. 24 :9. *9 : ax ; 43 : 34. •30:90; Dt. 33 : 19. * Jud. x : a8, 30, etc. "30 : 6.
•Ct. 3o:ix.

COMMONLY CALLED GENESIS. 219

Out of Aslier his bread shall be fat^ 20

And he shall yield royal dainties.

Naphtali is a hind let loose : 21

He giyeth goodly words.*

Joseph is a fruitful bought 22

A fruitful bough by a fountain ;
His branches run oyer the wall.
The archers have sorely grieyed him^ 23

And shot at him^ and persecuted him :
But his bow abode in strength^ 24

And the arms of his hands were made strong^
By the hands of the Mighty One of Jacob,
(From thence is the shepherd^ the stone of Israel)»t
Eyen by the God of thy father^ who shall help thee, 25
And by the Almighty^ who shall bless thee^
"With blessings of heayen aboye^
Blessings of "the deep that coucheth beneath^
Blessings of the breasts^ and of the womb.
"The blessings of thy father 26

Haye preyailed aboye the blessings of my progeni-
tors
Unto the utmost bound of the eyerlasting hills :

* Translate with Dillmann and others, "Naphtali is a slender terebinth. He
giveth goodly shoots/* with allusion, as in vr. 13 and 17, to the geographical
shape of Naphtali, long and slender, and to the heroes of this tribe (Jud. iv. 6). The
change in the reading affects only the vowel points.

In vs. ao read " Asher, his," etc., according to margin. "Out of" is simply the
Hebrew suffix OT, ** their," carried over from the preceding word and used as the
prefix i«, "out of," for the following word. Cf. vv. 3, 5, 8, 13, 14, x6, 19, ax, vf.

The last word of vs. 5, and '^ Shiloh " of vs. zo, present unsolved problems. Well-
hausen pronounces vs. 10, from the interruption it causes, to be an interpolation.

1 1 am indebted to Prof. Gea F. Moore of Andover, among other kindnesses, for
the admirable conjecture which by very slight alteration of the text (see Heb. note
15) affords the following simple rendering of one of the most difficult passages of the
Pentateuch :

** But his bow abode in strength,

And the arms of his hands were made strong

By the hands of the mighty one of Jacob,

By the arms of the Rock of Israel ;

Even by the God of thy father who Shall help thee.

And by the Almighty who shall bless thee."

aw THE FIRST BOOK OF MOSES.

They shall be on the head of Joseph^
And on the crown of the head of him that was
separate ftom his brethren.*

27 Benjamin is as a wolf that rayineth :
In the morning he shall devonr the prey^
And at eren he shall diyide the spoil.

28 AH these are the twelve tribes of Israel : and this
(P) is it that their father spake nnto them :t and blessed

them J every one according to his blessing he blessed them.

29 ^* And he charged Iheniy and said unto them, I am to be gathered
unto my people : bury me with my fathers in the cave that is in

30 tlie field of Ephron the ffittite, in the cave that is in th^ field of
Machpelahy which is before Mamre, in the land of CaTUiany
^*which Abraham bought with the field from Ephron the Hittite

^i for a possession of a buryingplace : ^^there they buried Abraham
and Sarah his wife ; there they buried Isaac and Rebekah his

**Sc : xaf. Ct. 47 : a9-3x. **Ch. 33. ^•23 : 19 ; ^^ 19.

* In vs. a6 translate ''the blessings of the ancient moostains,*' etc., according to
margin. See Part III. The hegemony of Judah is deduced in this poem as a
natural right ; the royal honor of Joseph— the " crowned one " among his brethren
—on the other hand, corresponds to the realities of the post-Solomonic period.
Altogether the attitude assumed by the poet is that which might be expected
from a Judsean to whom the preeminence of Bphraim had become an accepted
fact— even a matter for patriotic gratnlation.

t The Blessing of Jacob is an incorporated poem of such peculiar characteristics
that it is easier to speak of it as a whole than to append the copious notes which
would be desirable to each salient part While not supposed to be strictly the com-
position of J, it is printed in the type assigned to this author because apparently
forming part of his original work. Historical criticism as to the antiquity of the
poem need not be entered into, and exegetlcal notes are not within the sphere of the
present work. The numerous word-plays, however, which are a striking character-
istic of this and similar poems (cf . e. g. the Blessing of Moses, Dt xxxiii.), require
some explanation to the English reader beside that afforded by the margin. The
play upon the verb hodah^ " praise," in va 8, will be generally recognized. The
question is whether there is not a further secondary play in yadhka^ ** thy hand."
—The same verb, stfto/, *' to dwell," is resorted to in va 13 for a play upon the
name Zebulun as in ch. xxx. Similarly Dan, vs. x6, is connected, as in ch. xxx.,
with dtM^ ** to judge," the figure of the adder in the path being suggested, how-
ever, by the geographical position of the tribe on the great caravan route, at the
gates of the country. For the word-plays of va 19 see Part 111.— Ben pkoratk of vs.
M, translated " a fruitful bough," is probably a play upon Bphraim or " Bphrath."
With the adoption of Prof. Moore*s conjecture the following passage presents no
great difficulty. The blessings of heaven above and of the tekom^ or " great deep *'
(i. e. the world ocean, the primeval ** waters under the earth "—cf. Oen. i. 9 and viL
XX— beneath, are the fertilising rain and springs, which make Joseph's territory
more luxuriant than the mountain slopea Cf. xxviL vft.

COMMONLY CALLED GENESIS. 281

wife ; and there I buried Leah ;* the field and the cave that «V 32
therein^ which was purchased from the children of Jleth,
(J) And when Jacob made an end of charging his sonSy **he 33
(P) gathered up his feet into the bed^ I . . .'\ and

yielded up the ghosty and wets gathered unto his people.

(J) 'And Joseph fell npon his father's faee^ and 60
wept npon him^ and kissed him. And Joseph com- 2
manded his seryants the physicians to embalm his
father: and the physicians embalmed Israel. And 3
forty days were fnlflUed for him ; for so are fnlflUed
the days of embalming : and the Egyptians wept for
him threescore and ten days.

And when the days of weeping for him were past^ 4
Joseph spake nnto the honse of Pharaoh, saying^ 'If
now I hare fonnd grace in yonr eyes, speak, I pray
yon, in the ears of Pharaoh, saying, 'My father made 5
me swear, saying, Lo, I die: in my graye which I
haye digged for me in the land of Ganaan,t there
Shalt then bnry me. Now therefore let me go np,
I pray thee, and bury my father, and I will come
again. And Pharaoh said. Go np, and bury thy fa- 6
ther, according as he made thee swear. And Joseph 7
went up to bury his father : and with him went up
all the seryants of Pharaoh, Hhe elders of his house,
and all the elders of the land of Egypt, and all 8
the house of Joseph, and his brethren, and his fa-
ther's house : 'only their little ones, and their flocks,
and their herds, they left in the land of Goshen.
And there went np with him both chariots and 9
horsemen : and it was a yery great company. And 10
they came to the threshing-floor of Atad, which is
beyond Jordan, and there they lamented with a yery
great and sore lamentation : and he made a mourn-
ing for his father seyen days. And when 'the in- 1 1

'•48:a. ^33:4; 45:x4; 46:fl9> •i8:3,etc. *47:^- *«4!a» S?:*. •xa:6. Ct. 15:16;
48:22.
* Insert *' and Rachel." See note to xlviii. 7.
t Showing alteration of xlviL 30.

298 THE FIRST BOOK OF MOSES,

haMtantg of the land^ the Canaanites^ saw the monm-
ing in the floor of Atad^ they said^ This l8 a grieyous
monrnlng to the Egyptians : ^wherefore the name of
it was called Abelmizraim^ which is beyond Jordan.*

1 2 (P) ^And his sans did unto him according as he commanded them :

13 for his sons carried him into the land of Canaan^ and buried him
in the cave of the field of Machpelah^ which Abraham bought
with the fields for a possession of a buryingplace^ of Ephron the
HittitCy before Mamre,

14 (J) And Joseph returned into Egypt, he, and his
brethren, and all that went up with him to bury his

15 (E) father, after he had buried his father. And

when Joseph's brethren saw that their father was dead,
they said, It may be that Joseph will hate us, and will

16 fully requite us all the evil which we did unto him. And
they sent a message unto Joseph, saying. Thy father did

17 command before he died, saying. So shall ye say unto
Joseph, •Forgive, I pray thee now, the transgression of
thy brethren, and their sin, for that they did imto thee
evil : and now, we pray thee, forgive the transgression of
the servants of the Grod of thy father. And Joseph wept

18 when they spake unto him. And his brethren also went
and fell down before his face : and they said, Behold, we

19 be thy servants. And Joseph said imto them. Fear not :

20 "for am I in the place of God ? "And as for you, ye
meant evil against me; but God meant it for good, to
bring to pass, as it is this day, to save much people alive.

21 "Now therefore fear ye not : I will nourish you, and your
little ones. And he comforted them, "and spake kindly
unto them.

22 And Joseph dwelt in Egypt, he, and his father's house :

'33 s «7» •tC' '49 : »9f . 'Bx. 3a : 31. "•go : s. "45 ; jt >*4S ; xx ; 47 : xa. >»34 : 3.

* The evidence of duplicate accounts which Eautsach and Socin discover in tv.
9-ix is very precarious. If traces of B's narrative are present here, it would scarcely
be in the names Abelmisraim and Goren-ha-Atad that they would probably oome
to the surface. The place of sepulture of the patriarchs in B is Shechem, zxziiL 19;
Jos. zxiv. 3a. Verse 10^ has, however, the appearance of a doublet, and may perhaps
be parallel to the preceding half-verse.

COMMONLY CALLED GENESIS. »l

(P) (E) and Joseph lived an hundred and ten years. And 23
Joseph saw Ephraim's children of the third generation :
^*the children also of Machir the son of Manasseh were
'*bom upon Joseph's knees. '*And Joseph said unto his 24
brethren, I die : but God will surely visit you, and bring
you up out of this land unto the land which he sware to
Abraham, to Isaac, and to Jacob. "And Joseph took an 25
oath of the children of Israel, saying, God will surely visit
you, and ye shall carry up my bones from hence. So 26
Joseph died, being an hundred and ten years old : and
they embalmed him, and he was put in a coffin in Egypt.

"Num. 3a : agf. '»3o : 3. >«48 : ai. "Ex. 13 : xg.

PART III.

The Document* J, E and P separately
restored in a revised translation, with
textual emendations of good authority.

IS

PART III.

THE JUD^AN PROPHETIC NARRATIVE J',
CIRC. 800 B. C.

Story of CREAtt6i* aKd OJ* tnfi Garden or YahweM.
The MAKijjG or the man, of plants, of

ANIMALS AND OF THE WOMAN.

[ . . . When as yet ttere Was neither earth nor heaven
but only the limitless abyss (tehom\ Yahweh set fast the
foundations of the earth, dtid raised np its pillars in the
midst of the waters. And over its surface he spread out
the dome of the heaVetl, establishing there the courses of
the sun and moon and the stars ; but upon the surface of
the earth beneath there was neither motion nor life :
all was yet a solitude*] in the day that Yahweh 2 — 4^
made earth and heaven. And there was yet no plant of $
the field in the earth, and no herb of the field had yet
sprung up, for Yahweh had not caused it to rain upon
the earth, and there was not a man to till the ground ;
but there went up a mist from the earth, and watered the 6
whole face of the ground. And Yahweh moulded man 7
of the dust of the ground, and breathed into his nos-
trils breath of life ; and man became a living creature.
And Yahweh planted a garden in Eden, in the East ; and 8
there he put the man whom he had moulded. And out 9
of the ground made Yahweh to spring up every tree that is
pleasant to the sight, and good for food ; and the tree of
the knowledge of good and evil, in the midst of the gar-
den. And Yahweh commanded the man, saying, Of every 16
tree of the garden thou mayest freely eat : but of the tree 17
which is in the midst of the garden, thou shalt not eat :
for in the day that thou eatest thereof thou shalt surely die.

* Conjecturally restored from indications in the earlier literature (e. g. Gen. zlix.
95 ; I Siun. ii. 8 ; Dt xzxiiL 13, a6; Jnd. ▼. 90), and by comparison with the Babylon-
ian coamoffonic myths, a connection with which in even the Bden story has recently
come to light

(887)

^ THE JUDJSAN PROPHETIC NARRA TIVE J\

1 8 And Yahweh said, It is not good that the man should be

19 alone ; I will make him an help to match him. So Yah-
weh moulded out of the ground every beast of the field,
and every fowl of the air ; and brought them unto the man
to see what he would call them : and whatsoever the man

20 called it, that is the name thereof. And the man gave
names to all cattle, and to the fowl of the air, and to every
wild beast ; but still for a man he did not find an help to

21 match him. And Yahweh caused a deep sleep to fall
upon the man, and he slept ; and he took one of his ribs,

22 and closed up the flesh in its place : and Yahweh built up
the rib which he had taken from the man into a woman,

23 and brought her unto the man. And the man said, This
time, at least, it i$ bone of my bones, and flesh of my flesh :
she shall be called Ishah (Woman), because she was taken

24 out of Ish (Man). Therefore doth a man leave his father
and his mother, and cleaveth unto his wife : and they

25 become one flesh. And they were both naked, the man
and his wife, and were not ashamed.

The Story of the Tree of Knowledge. How evil,
toil and death came to be in the world.

3 Now the serpent was more subtle than any wild beast
which Yahweh had made. And he said unto the woman.
Hath God indeed said, Ye shall not eat of any tree of the

2 garden ? And the woman said unto the serpent, Of the

3 fruit of the trees of the garden we may eat : but of the
fruit of the tree which is in the midst of the garden, God
hath said, Ye shall not eat of it, neither shall ye touch it,

4 lest ye die. And the serpent said unto the woman, Ye

5 shall not die at all : for God doth know that in the day
ye eat thereof, your eyes shall be opened, and ye shall

6 be as gods, knowing good and evil. And when the woman
saw that the tree was good for food, and that it was a de-
light to the eyes, and that the tree was to be desired to
make one wise, she took of the fruit thereof, and did eat ;
and she gave also unto her husband with her, and he did

CIRC, 800 B, c. fm

cat And the eyes of them both were opened, and they 7
knew that they were naked ; and they sewed fig leaves
together, and made themselves girdles. And they heard 8
the footstep of Yahweh walking in the garden in the even-
ing breeze : and the man and his wife hid themselves from
the presence of Yahweh amongst the trees of the garden.
And Yahweh called unto the man, and said unto him, 9
Where art thou ? And he said, I heard thy footstep in 10
the garden, and I was afraid, because I was naked ; and I
hid myself. And he said, Who told thee that thou wast 1 1
naked ? Hast thou eaten of the tree, whereof I command-
ed thee that thou shouldest not eat ? And the man said, 12
The woman whom thou didst put with me, she gave me
of the tree, and I did eat. And Yahweh said unto the 13
woman, What is this thou hast done ? And the woman
said. The serpent beguiled me, and I did eat.

And Yahweh said unto the serpent, Because thoii hast 14
done this,

Cdrsed art thdu from all cattle,

Prom £11 the wild blasts of the fifld ;

Thou shalt gd on thy b^lly,

And dtist shalt thou 6at all thy life's days.

Hatred I pdt between th^e and the w6man, 15

Between thy seed and h6r seed •
Th6y shall strike at thy h^ad,
And thdu shalt strike at their h^el.
Unto the woman he said, 16

I will mtiltiply thy pdin in conception ;
With piin shalt thou bring forth chfldren ;
Yet shalt l<5ng for thy htisband
And h6 shall rtile thee.
And to the man he said, Because thou hast hearkened un- 17
to the voice of thy wife, and hast eaten of the tree of which
I conunanded thee, saying, Thou shalt not eat of it,
Acctirst is the grdund for thy sdke ;
Eat 6f it in tdil all thy life's d£ys,

, 880 THE JUD^AN PROPHETIC NARRA TIVE J\

z8 Thf sties and thdms it shall b^ar thee ;
And the h6rb of the fi61d be thy f 6od.

19 In the sw6at of thy fdce eat thy br6a4,
Tfll thou rettim to the grdund ;
For from ft wast thou tiken :
For dtist thou irt, and to dtist thou rettimest*
23 So Yahweh sent him forth from the garden of Eden, to
2 1 till the ground from whence be was taken. And Yahweh
made for the man and for hia wife garments of skin? and
6 — 3 clothed them. And Yahweh said, My breath shall not

prevail in man forever (?) be is flesb. Tb^r^fore

his days shall be an hundred and twenty y^ar?.

The Story of the Man's Pe^cenpants,

How THE ARTS BEGAN.

4^—1 And the man knew his wife ; and she conceived and

bare Cain, and said I have gotten (Kanithi) a man with
8 — 20 the help of Yahweh. And the man called bis wife's

name Eve {Hawah^ as if from havah^ " to Uv^ "), because

she was the mother of all living.
4 — 2^, 16^ And Cain became a tiller of the ground, and dwelt

in the land of Nod (Wandering), on this side of Eden.

17 And Cain knew his wife, and she conceived and bare
Enoch : and he became the builder of a city, and he
called the name of the city after his own name Enoch.

18 And tmto Enoch was bom Irad : and Irad begat Mehu-
jael : and Mehujael begat Methushael : and Methushael

19 begat Lamech. And Lamech took unto him two wives ;
the name of the one was Adah, and the name of the other

20 Zillah. And Adah bare Jabal : he was the progenitor of

21 such as dwell in tents and [have] cattle. And his broth-
er's name was Jubal : he was the progenitor of all such

*The above versification of the text is not intended to imply that the ori^nal
poem was of exactly this form. The tonic accent is employed to indicate the rhythm
and number of the Hebrew words where traces seem to remain of rhsrthm as well
as other characteristics of poetry in the ori^rinal. The lines and strophes are deter-
mined by the sense. So in all subsequent cases.

CIRC. ^ B. C. m

as handle the harp and pipe. An4 Zillah, she also bare 22
Tubal, and he became a smith, a forger of bf^ss and iron :
and the sister of Tubal was Naamah. And Lamech said 2^
tmto his wives :

Adah and Zfllah, h6ir my vdice ;

Ye wives of Ldmech, list to my sp^ch :

For I will sidy a m^ for each w6imd^

And a bdy for each brdise.

If Ciin be avenged sevenf did.

Truly seventy and sevenfold Ldmech.

The Story of the Decendants of Jabal. How
THE Curse of toil was mitigated by

THE DISCOVERY OP THE VINE.

[And Jabal, Lamech's firstborn, begat] a son : and 6 — 28^
he called his name Noah (Comfort), saying, 99

Cdmf ort he brings for ou^ 14bor and t<5il,
Out of the sdil which Y^hweb hath ctirsed.
[And Noah begat three sons, Shem Japheth and
Canaan.]

And Noah was the first husbandman to plant a ft— 20
vineyard : and he drank of the wine, and was drunken ; 21
and he was tmcovered within his tent And Canaan saw 22
the ni^edness of his father, and told his two brethren
without And Shem and Japheth took a mantle and laid 23
it upon both their shoulders, and went backward, and
covered the nakedness of their father ; and their faces-
were backward, and they saw not their father's naked-
ness, And Noah awoke from his wine, and learned what 24
his youngest son had done imto him. And he said, 25

Ctirsed be Cinaan ;
A slave's slave be h6 to his brethren.
And he said, 26

Blessed of Ydhweh be Sh^m :
And let C^aan be sMve to them bdth.
Jipheth let Y£hweh enUrge {jap/U\ 2j

And let him dw^U in the t^nts of Sh^m ;
And let Cinaan be slive to them b6th.

«» THE JUDJEAN PROPHETIC NARRA TIVE J\

The Story of the Demi-gods. How the ancient
heroes came into the world.

6 And it came to pass, when men began to multiply on
the face of the ground, and daughters were bom unto

a them, that the sons of God * saw the daughters of men
that they were fair ; and they took them wives of any that

4^ they chose. And the sons of God came in unto the
daughters of men, and they bare children to them : the
same were the heroes which were of old, the men of re-
10 — 9 nown. [And Naamah(?) bare Nimrod] he became a
hero of the chase before Yahweh : wherefore the saying
is, Like Nimrod a hero of the chase before Yahweh. [He
went forth into Ass3rria and builded Nineveh.]

The Story of Babylon. How the first great empires

were founded, and the nations and languages

of the world originated

11 Now the whole earth was of one language and of one

2 speech. And it came to pass, as they journeyed in the
east, that they found a plain in the land of Shinar ; and

3 they dwelt there. And they said one to another. Go to, let
us make brick, and bum them thoroughly. And they used
the brick for stone, and the bitumen they used for mortar.

4 And they said, Go to, let us build us a city, and a tower,
"whose top may reach unto heaven, and let us make us a
monument, lest we be scattered abroad upon the face of the

5 whole earth. And Yahweh came down to see the city and

6 the tower, which the children of men builded. And Yah-
weh said, Behold, they are one people, and they have all
one language; and this is but the beg^inning of what they
will do : for now nothing will be impossible for them, what-

7 ever they may purpose to do. Go to, let us go down, and
there turn their language to babble, that they may not

8 understand one another's speech. So Yahweh scattered
them abroad from thence upon the face of all the earth :

♦ I. a. divine beinga. Of. iii. s ; Job ii. x.

CIRC, Soo B.C, 8W

and they left oflE to build the city. Therefore was the 9
name of it called Babel ; because Yahweh did there turn
to babble (balal) the language of all the earth : and from
thence did Yahweh scatter them abroad upon the face of
all the earth.

The Story of the Descendants of Shem.

[Now Shem was] the father of all the children of 10 — ai^
Eber. [The firstborn of Shem was Eber, and Eber be-
gat a son and called his name Peleg (Division), for in
his days the earth was divided. And Peleg begat Reu :
and Reu begat Serug: and Serug begat Terah: and
Terah begat Abram, Nahor and Haran : and the son of
Haran was Lot] And Haran died in the presence of 11 — 28
his father Terah in the land of his nativity. And Abram 29
and Nahor took them wives : the name of Abram's wife
was Sarai ; and the name of Nahor's wife, Milcah, the
daughter of Haran, the father of Milcah, and the father
of Iscah. And Sarai was barren : she had no child. 30

The Story of Abram. How the ancestor of the
Hebrews came from Aram Naharaim. The

ALTARS of ShECHEM AND BeTHEL.

Now Yahweh said unto Abram : 12

Get thee odt of thy codntry,
From fatherland £nd from thy h6me,
To the ctfuntry that f will shiw thee.

And of th^e I will m&e a great nation, 2

And will bl^s thee and m&e thy name gr^at ;
And h€ thou a blessing.

Them that bl^ss thee will f bless, 3

Them that cdrse thee will f curse,
And by th^e shall all tribes of the eirth invoke bless-
ings.

So Abram went, as Yahweh had spoken unto him ; and 4
Lot went with him.

3U THE JUDjEAN PROPHETIC NARRA TIVE J\

6 And Abram passed through the land unto the place of
Shechem, unto the oak of Moreh (Soothsayer). And the

7 Canaanite was then in the land. And Yahweh appeared
unto Abram, aad said unto hini» Unto thy seed will I give
this land : and there builded he an altar unto Yahweh^

8 who appeared u|ito him. And he removed from thence
tmto the mountain on the east of Bethel, and pitched his
tent, having Bethel on the west, and Ai on the east : and
there he builded an altar unto Yahweh, and called upon
the name of Yahweh.

The story of the division of the Lakd, How Lot,

THE ancestor OF MOAB AND AmMON,
withdrew FROM AbRAM.

13 — 2 Now Abram was very rich in cattle apd silver ai^d
5 gold. And Lot also, which wept with Abram, had flocks,
6b and herds, and tents, so that they could not dwell to-

7 gether. And there arose a strife between the herdmen of
Abram's cattle and the herdmen of Lot's cattle : and the
Canaanite and the Perizzite dwelled then in the land.

8 And Abram said unto Lot, Let there be no strife, I pray
thee, between me and thee, and between my herdmen

9 and thy herdmen : for we are brethren. Is not the whole
land before thee ? separate th3rself , I pray thee, from me :
if [thou wilt take] the left hand, then I will go to the right ;
or if [thou take] the right hand, then I will go to the left.

10 And Lot lifted up his eyes, and beheld all the Plain of
Jordan, that it was well watered every where, before Yah-
weh destroyed Sodom and Gomorrah, like the garden of

11 Yahweh, till thou come unto Zoar. So Lot chose him all
12b the Plain of Jordan ; and Lot journeyed east, and moved
1 3 his tent as far as Sodom. And Abram moved his tent,

and came and dwelt by the oak of Mamre, which is in
Hebron, and built there an altar unto Yahweh.

The Story of the Covenant. How Yahweh

GAVE the land to AbRAM.

16 — 7 [And Yahweh appeared unto Abram] and said unto

CIRC. 800 B. C Wl

Wm, I am Yahweh that brought thee out from thy
fatherlaxid, to give thee this land to inherit it. And 8
he said, O Lord Yahweh whereby shall I know that
I shall inherit it? And he said unto him, Take me an 9
heifer of three years old, and a she-goat of three years
old, and a ram of three years old, and a turtle-dove, and
a young pigeon. And he took him all these, and divided 10
them in the midst, and laid each half over against the
other : but the birds divided he not. And the birds of 1 1
prey came down upon the carcases, and Abram drove
them away. And it came to pass, that, when the sun 17
went down, and thick darkness had come pn, behold
a smoking oven, and a flaming torch that passed be-
tween these pieces. In that day Yahweh made a cove- 18
nant with Abram, sa]mig, Unto thy seed have I given this
land, from the river of Egypt unto the great river, the
river Euphrates. And Abram said, O Lord Yahweh, 16 — 2
what wilt thou give ine, seeing J go hence ? and, lo, ope
bom in my hous^ is mine heir. And, behold, the word of 4
Yahweh c?ime unto him, sayinj^, This man shall not be
thine hfir ; but one that shall come forth out of thine own
bowels shall be thine heir. And he believed in Yahweh ; 6
and he cotmted it to him for righteousness.

The Story of Ishiiabl. How the Ishmaelites

obtained their seat. origin of the

Well of Beer-Lahai-Roi.

Now [Sarai] had an Sgjrptian handmaid, whose 16
name was Hagar. And Sarai said unto Abram, Behold 2
now, Yahweh hath restrained me from bearing ; go in, I
pray thee, unto my handmaid ; it may be that I shall ob-
tain children by her. And Abram hearkened to the voice
of Sarai, and went in unto Hagar, and she conceived : 4
and when she saw that she had conceived, her mistress
was despised in her eyes. And Sarai said unto Abram, 5
My wrong be visited upon thee : I gave my handmaid in-
to thy bosom ; and when she saw that she had conceived.

W6 THE JUD^AN PROPHETIC NARRA TIVE J\

I was despised in her eyes : Yahweh judge between me

6 and thee. But Abram said unto Sarai, Behold, thy maid
is in thy hand ; do to her that which \a good in thine eyes.
And Sand dealt hardly with her, and she fled from her

7 face. And the angel of Yahweh found her by a fountain
of water in the wilderness^ by the fountain in the way to

8 Shur. And he said, Hagar, Sarai's handmaid, whence
earnest thou ? and whither goest thou ? And she said, I

11 am fleeing from the face of my mistress Sarai. And the
angel of Yahweh said unto her :

Lo thdu art with chfld, and shalt b6ar a s<5n :
f shmael (God hears) c^l thou his ndme ;
For Yihweh hath h^ard thy affliction.

12 And h^ shall b^ a wild-^ss of a m^ ;

His h^d against £11, and ^1 against hfm ;
He shall dw611 fronting dll of his brethren.

13 And she called the name of Yahweh that spake unto
her, El Roi (God visible) : for she said. Have I even seen

14 God, and live after my seeing ? Wherefore the well was
called, Beer-lahai-roi (Well of him that seeth me and
liveth) ; behold, it is between Kadesh and Bered.

Story of the promise of Isaac. How Abram received
Yahweh as his guest, but the Sodomites

USED shameful TREATMENT.

18 And Yahweh appeared imto [Abram] by the oak of
Mamre, as he sat in the tent door in the heat of the day ;

2 and he lifted up his eyes and looked, and, lo, three men
stood over against him : and when he saw them, he ran
to meet them from the tent door, and bowed himself to

3 the earth, and said. My lord, if now I have found favour
in thy sight, pass not away, I pray thee, from thy servant :

4 let now a little water be fetched, and wash your feet, and

5 rest yourselves under the tree : and I will fetch a morsel
of bread, and comfort ye your heart ; after that ye shall
pass on : forasmuch as ye are come to your servant. And

CIRC. Soo B. C 1887

they said, So do, as thou hast said. And Abram hastened 6
into the tent unto Sarai, and said, Make ready quickly
three pecks of fine meal, knead it, and make cakes. And 7
Abram ran unto the herd, and fetched a calf tender and
good, and gave it unto the servant ; and he hasted to dress
it And he took curds, and milk, and the calf which he 8
had dressed, and set it before them ; and he stood by
them under the tree, and they did eat And they said 9
unto him, Where is Sarai thy wife ? And he said, Behold,
in the tent. And he said, I will certainly return unto 10
thee when the season cometh roimd ; and, lo, Sarai thy
wife shall have a son. And Sarai heardin the tent door,
which was behind him. Now Abram and Sarai were 11
old, [and] well stricken in age ; it had ceased to be with
Sarai after the manner of women. And Sarai laughed 12
within herself, sajring. After I am waxed old, shall I have
pleasure, my lord being old also ? And Yahweh said un- 13
to Abram, Wherefore did Sarai laugh, saying. Shall I of a
surety bear a child, now that I am old ? Is any thing too 14
hard for Yahweh? At the set time I will return tmto
thee, when the season* cometh round, and Sarai shall have
a son. Then Sarai denied, sajdng, I laughed not ; for she 15
was afraid. And he said. Nay ; but thou didst laugh.

And the men rose up from thence, and looked toward 16
Sodom : and Abram went with them to bring them on
the way. Now the men of Sodom were wicked and 13 — 13
sinners against Yahweh exceedingly. And Yahweh 18 — 20
said, I hear that the outcry against Sodom and Gomorrah
is great, and that their sin is very grievous ; I will go 21
down now, and see whether they have done altogether
according to the scandal of it, which is come unto me ;
and if not, I will know. And the men turned from thence, 22
and went toward Sodom : and Abram returned unto his 33^
place.

And the men came to Sodom at even ; and Lot sat in 19
the gate of Sodom : and Lot saw them, and rose up to
meet them ; and he bowed himself with his face to the

«•• THE JUD^AN PROPMETtC NARRA TIVE J\

± «Aftli ; and M said, Beholfl MW, mf lerds, tUtH AiHde, t
pray yon, ittto ycmt scfVtttit'd hM^, and tatff all tiigtit,
and waid! yotif fMt, mid ye shidl Hie up e&tly, Afid gd m
y<mr w&y; Afld they MA, Nfty ; but we will abide in the

3 itteet all night And he ftfged them |:f eatly } ftnd they
turned in unto Urn, and entered into hii house ; and he
made them a feitet, and did l>ake unleavened bread, and

4 they did eat But before they lay down, the men of the
city comt^eaaed the house round, both young and old, all

5 the people from every quarter ; and they Called unto Lot,
and said unto him. Where are the men whieh came In to
thee this night? bring them out unto ua, that we may

6 know them. And Lot Went out unto them f d the doof ,

7 and shut the door after him. And he said, I prky you,

8 my brethren, do ttot so wickedly. Behold now, I hftve two
daughters which have not known man ; let me, I ptay
you, bring them out unto ]rou, and do ye to them tA is
good in your eyes : only unto tiiese men do nothing ; for-
asmuch as they are come under the shadow of my roof.

9 And they said. Stand back. And they said. This one fel-
low came in to sojourn, and he will needs be a judge :
now will we deal worse with thee, than with them. And
they pressed sore upon the man, and drew near to break

10 the door. But the men put forth their hand, and brought

11 Lot into the house to themi, and shut(?) the door. And
they smote the men that were at the door of the house
with blindness, both small and great : so that they wearied

1 2 themselves to find the door. And the men said unto Lot,
Hast thou here any besides ? thy sons in law and thy
daughters, and whomsoever thou hast in the city ; bring

13 them out of the place : for we will destroy this place,
because the scandal of them is waxen great before Yah weh ;

14 and Yahweh hath sent us to destroy it And Lot went out,
and spake unto his sons in law, which were to marry his
daughters, and said, Up, get you out of this place ; for
Yahweh will destroy the city. But he seemed unto his

15 sons in law as one that mocked. And When the morning

cfkc\ ido Jt, c. iw

At ode, theii the mtn haitftiied Lot, iifiag^ Afi^ take thy
Ifif e, and tHy tWo datiglltettf Whteh ftfO h«i« ; lert thou
bo cdfidUmed in tbO ^ftidluflelit of thO dty. But ho liH- i6
2:erod ; tmd f ho ihOh Iftid hold upon hid hand, ahd upon the
hand of hii» wif o, Add tipoti the hand of his two dauf htoro ;
Vahweh being mefdfiil tiiito hliii : and thoy brought him
forth, and set him Without the elt}r. And it came to pass, 17
When thef bad brought them forth abroad, that he said,
Escape fot thy life ; look hot bobhid thee, neither stay
thou in all the Plafai ; eaca|)e to the mountain, lest thou
be constuned. And Lot said unto them. Oh, not so, my 18
lord : behold how, thy servant hath found grace in thy 19
sight, and fhou hast magnified thy mercy, which thou hast
shewed unto me in saving my life ; and I cannot escape
to the mountain, lest the calamity overtake me, and I die :
behold now, this city is near to flee unto, and it is a little 20
one : Oh, let me escape thither, (is it not a little one Y) and
my soul shall live. And he said unto him, See, I have ac- 21
cet)ted thee concerning this thing also, that I will not over-
throw the city of which thou hast spoken. Haste thee, 23
escape thither ; for I cannot do any thing till thou be come
thither. Therefore the name of the city was called Zoar.
(Little). The sun was risen upon the earth when Lot 23
came tmto Zoar. Then Yahweh rained upon Sodom and 24
upon Gomorrah brimstone and fire from Yahweh out of
heaven ; and he overthrew those cities, and all the Plain, 25
and all the inhabitants of the cities, and that which grew
upon the ground. [ . . . ] But his wife looked back from 26
behind him, and she became a pillar of salt. And Abram 27
gat up early in the morning to the place where he had
stood before Yahweh : and he looked down toward Sodom 28
and Gomorrah, and toward all the land Of the Plain, and
beheld, and, lo, the smoke of the land went up as the
smoke of a furnace.

Storv of the origin of the Moabites and Ammonites,

And Lot went up out of Zoar, and dwelt in the moun- 30

2*0 THE JUDjEAN PROPHETIC NARRA TIVE /».

tain coimtryy and his two daughters with him ; for he
feared to dwell in Zpar ; and he dwelt in a cave, he and

31 his two daughters. And the firstborn said unto the
younger, Our father is old, and there is not a man in the
earth to come in unto us after the manner of all the earth :

32 come, let us make our -father drink wine, and we will lie

33 with him, that we may preserve seed of our father. And
they made their father drink wine that night : and the
firstborn went in, and lay with her father ; and he knew

34 not when she lay down nor when she arose. And it came
to pass on the morrow, that the firstborn said tmto the
younger. Behold, I lay yesternight with my father : let us
make him drink wine this night also ; and go thou in,
and lie with him, that we may preserve seed of our father.

35 And they made their father drink wine that night also :
and the younger arose, and lay with him ; and he knew

36 not when she lay down nor when she arose. Thus were
both the daughters of Lot ¥rith child by their father.

37 And the firstborn bare a son, and called his name Moab
(as if-"Father's seed) ; the same is the father of the

38 Moabites unto this day. And the younger, she also bare
a son, and called his name Ben-ammi (as if^Son of my
people) : the same is the father of the children of Ammon
tmto this day.

Story of the birth of Isaac. The twelve tribes of

Syrian stock and twelve south Arabian

tribes of Abrahamic stock.

21 — X, 2 And Yahweh visited Sarai as he had said. And
Sarai conceived and bare Abram a son in his old age.
7 And she said :

Wh6 would have s£d unto Abram,
Sar^i shall b^ar to thee sdns 1
6d Will latigh at me* ill they that h6ar it ;
7^ For a s<5n of his did age I b&*e him.
22 — 20 And it was told Abram, saying, Behold, Milcah, she

* With A play upon the name Isaaa

CIRC. 800 B. C Ul

also hath berae children unto thy brother Nahor ; Us& his 21
firstborn, and Suz his brother, and Kemuel the father of
Aram ; and Chesed> and Hazo, and Pildash, and Jidlaph, 22
and Bethuel. And Bethnel begat Rebekah : these eight 23
did Milcah bear to Nahor, Abram's brother. And his 24
concubine, whose name was Reumah, she also bare Tebah,
and Gabam, and Tahash, and Maacah. «

And Abram took another wife, «md her name was 25
Keturah. And she bare him Zimran, and Jokshan, and 2
Midian, and Ishbak, and Shuah. And Jokshan begat 3
Sheba, and Dedan. And the sons of Dedan were Asshu-
rim, and Letusbim, and Leummim. And the sons of 4
Midian ; Ephah, and Epher, and Hanoch, and Abida, and
Eldaah. All these were the children of Xeturah. And 5
Abram gave all that he had unto Isaac. [But unto Ish-
mael also he sent gifts unto the east country], for he dwelt iS
from Havilah imto Shur that is before Eg]rpt (as thou
goes! toward Ashur?); he dwelt in front of(?) all his
brethren. And Isaac dwelt by Beer*lahai*roi. 11^

Story of the death of Abram. How a wife

was brought to isaac from the

Syrian fatherland.

Now Abram was old, and well stricken in age : and 24
Yahweh had blessed Abram in all things. And Abram 2
said unto his servant, the elder of his house, that ruled
over all that he had. Put, I pray thee, thy hand under my
thigh : and Iwill make thee swear by Yahweh, the God of 3
heaven and the God of the earth, that thou shalt not take
a wife for my son of the daughters of the Canaanites,
among whom I dwell : but thou shalt go unto my country, 4
and to my kindred, and take a wife for my son Isaac. And 5
the servant said unto him, Peradventure the woman will
not be willing to follow me unto this land : must I needs
bring thy son again unto the land from whence thou cam-
est? And Abram said unto him, Beware that thou 6
bring not my son' thither again. Yahweh, the God of 7
16

a*» THE JUDjEA N prophetic NARRA TIVE /».

heaven, that took me from my father's house, and from
the land of my nativity, and that spake tmto me, and that
sware unto me, saying. Unto thy seed will I give this
land ; he shall send his angel before thee, and thou shalt

8 take a wife for my son from thence. And if the woman
be not willing to follow thee, then thou shalt be clear
from this my oath ; only thou shalt not bring my son

9 thither again. And the servant put his hand under the
thigh of Abram his master, and sware to him concerning

10 this matter. And the servant took ten camels, of the
camels of his master, for all his master's goods were in
his hand. And he arose and went to Aram Naharaim,*

11 unto the city of Nahor. And he made the camels to
kneel down without the city by the well of water at the
time of evening, the time that women go out to draw

12 water. And he said, O Yahweh, the God of my master
Abram, send me, I pray thee, good speed this day, and

13 shew kindness unto my master Abram. Behold, I stand
by the fountain of water ; and the daughters of the men

14 of the city come out to draw water : and let it come to
pass, that the damsel to whom I shall say, Let down thy
pitcher, I pray thee, that I may drink ; and she shall say,
Drink, and I will give thy camels drink also: let the
same be she that thou hast appointed for thy servant
Isaac ; and thereby shall I know that thou hast shewed

15 kindness unto my master. And it came to pass, before
he had done speaking, that, behold, Rebekah came out,
who was bom to Bethuel the son of Milcah, the wife of
Nahor, Abram's brother, with her pitcher upon her

16 shoulder. And the damsel was very fair to look upon, a
virgin, neither had any man known her : and she went
down to the fountain, and filled her pitcher, and came

17 up. And the servant ran to meet her, and said. Give me

18 to drink, I pray thee, a little water of thy pitcher. And
she said. Drink, my lord : and she hasted, and let down

• I. e. *' River-Syria." By no means Mesopotamia, but the ** Plain of Syria,*"^
PaddaQ-aram« as P calls it, near the seat of the Hittite empire. " Naharina " on the
monuments of Egypt.

CIRC. 9oo B. C. M8

her pitcher upon her hand, and gave him drink. And 19
when she had done giving him drink, she said, I will
draw for thy camels also, tmtil they have done drinking. .
And she hasted, and emptied her pitcher into the trough, 20
and ran again unto the well to draw, and drew for all his
camels. And the man looked steadfastly on her, to know 21
whether Yahweh had made his journey prosperous or
not And it came to pass, as the camels had done drink- 22
ing, that the man took a golden ring of half a shekel
weight, and two bracelets for her hands of ten shekels
weight of gold ; and said. Whose daughter art thou ? tell 23
me, I pray thee. Is there room in thy father's house for
us to lodge in ? And she said unto him, I am the daugh- 24
ter of Bethuel the son of Milcah, which she bare unto
Nahor. She said moreover imto him, We have both 25
straw and provender enough, and room to lodge in. And 26
the man bowed his head, and worshipped Yahweh. And 27
he said, Blessed be Yahweh, the Grod of my master
Abram, who hath not forsaken his mercy and his truth
toward my master : as for me, Yahweh hath led me in
the way to the house of my master's brethren. And the 28
damsel raxi, and told her mother's house according to
these words. And Rebekah had a brother, and his name 29
was Laban. And it came to pass, when he saw the ring, 30
and the bracelets upon his sister's hands, and when he
heard the words of Rebekah his sister, sajdng, Thus
spake the man unto me ; that Laban ran out unto the f oun- 29^
tain, and came unto the man ; and, behold, he stood by the
camels at the fotmtain. And he said. Come in, thou 31
blessed of Yahweh ; wherefore standest thou without ? for
I have prepared the house, and room for the camels. And 32
he brought the man into the house, and ungirded the cam-
els ; and he gave straw and provender for the camels, and
water to wash his feet and the men's feet that were with
him. And there was set meat before him to eat : but he 33
said, I will not eat, until I have told mine errand. And 34
he said, Speak on. And he said, I am Abram's servant.

fm THE judjEAN prophetic narra tivej^,

35 And Yahweh h^th blessed my master greatly ; and he is
become great : and he hath given him flocks and herds,
and silver and gold, and menservants and maidservants,

30 and camels and asses. And Sarai my master's wife bare
a son to my master when she was old : and unto him hath

37 he given all that he hath. And my master made me
swear, saying, Thou shalt not take a wife for my spn of
the daughters of the Canaanites, in whose land I dwell ;

38 but thou shalt go unto my father's house, and to my

39 kindred, and take a wife for my son. And I said tmto
my master, Peradventure the woman will not follow me.

40 And he said unto me, Yahweh, before whom I walk, will
send his angel with thee, and prosper thy way ; and thou
shalt take a wife fo^ my son of my kindred, and of my

41 father's house : then shalt thou be clear from my oath,
when thou comest to my kindred ; aad if they give her

43 not to thee, thou shalt be clear from my oath. And I
came this day unto the fountain, and said, O Yahweh,
the God of my master Abram, if now thou do prosper

43 my way which I go : behold, I stand by the fountain of
water ; and let it come to pass, that the maiden which
Cometh forth to draw, to whom I shall say, Give me, I

44 pray thee, a little water of thy pitcher to drink ; and she
shall say to me, Both drink thou, and I will aisQ draw for
thy camels: let the same be the woman whom Yahweh

45 hath appointed for my master's son. . And before J had
done speaking in mine heart, behold, Rebekah came
forth with her pitcher on her shoulder ; and she went
down unto the fountain, and drew: and I ^aid unto her,

46 Let me drink, I pray thee. And she made haste, and
let down her pitcher from her shoulder, and said, Drink,
and I will give thy camels drink also : so I drank, and

47 she made the camels drink also. And I asked her, and
said, Whose daughter art thou? And she said, The
daughter of Bethuel, Nahor's son, whom Milcah bare
unto him: and I put the ring upon her nose, and the

48 bracelets upon her hands. And I bowed my head, and

CIRC. Soo B, C 846

worshipped Yahiyeh, and blessed Yahweh, the God of
my master Abram, which had led me in the right way
to take my master's brother's daughter for his son. And 49
now if ye will deal kindly and truly with my master, tell
me : and if not, tell me ; that I may turn to the right
hand, or to the left. Then Laban answered and said, 50
The thing proceedeth from Yahweh : we cannot speak
unto thee bad or good. Behold, Rebekah is before thee, 51
take her, and go, and let her be thy master's son's wife,
as Yahweh hath spoken. And it came to pass, that, 52
when Abram's servant heard their words, he bowed him-
self down to the earth unto Yahweh. And the servant 53
brought forth jewels of silver, and jewels of gold, and
raiment, and gave them to Rebekah : he gave also to
her brother and to her mother precious things. And 54
they did eat and drink, he and the men that were with
him, and tarried all night ; and they rose up in the morn-
ing, and he said. Send me away unto my master. And 55
her brother and her mother said. Let the damsel abide
with us a year, or ten months ; after that she shall go.
And he said unto them. Hinder tae not, seeing Yahweh 56
hath prospered my way ; send me away that I may %^
to my master. And they said, We will call the damsel, 5/
and inquire at her mouth. And they called Rebekah, 58
and said unto her, Wilt thou go with this man? And
she said, I will go. And they sent away Rebekah their 59
sister, and her nurse, and Abram's servant, and his men.
And they blessed Rebekah, and said unto her,

Of ten thdusands of thousands be mdther, O sister.
And thy s6ed possess the gite of their fdes.

And Rebekah arose, and her damsels, and they rode 61
upon the camels, and followed the man : [and they came
to Beer-sheba, and found Abram dead]. And the ser- 611
vant took Rebekah and went his way through the wilder- 62
ness of Beer-lahai-roi [to] come [tmto] Isaac ; for he
dwelt in the land of the South (Negeb). And Isaac 63

246 THE JUDjEAN PROPHETIC NARRA TIVE J\

went out to ...(?) in the field at the eventide :
and he lifted up his eyes, and saw, and, behold, there

64 were camels coming. And Rebekah lifted up her
eyes^ and when she saw Isaac, she lighted off the camel.

65 And she said unto the servant, What man is this that
walketh in the field to meet us ? And the servant said,
It is my master : and she took her veil, and covered her-

66 self. And the servant told Isaac all the things that he

67 had done. And Isaac brought her into the tent, and
took Rebekah, and she became his wife, and he loved
her : and Isaac was comforted after his father's death.

The Story of Isaac and the Philistines: How Rebekah

WAS taken and restored, and the wells

op the Negeb were dug.

26 And there was a famine in the land. And Isaac went
unto Abimelech king of the Philistines tmto Gerar.
2, 3 And Yahweh appeared tmto him and said, Sojourn in this
6, 7 land. So Isaac dwelt in Gerar. And the men of the
place asked him of his wife ; and he said, She is my
sister ; for he feared to say, My wife ; lest, said he, the
men of the place should kill me for Rebekah ; because

8 she was fair to look upon. And it came to pass, when he
had been there a long time, that Abimelech king of the
Philistines looked out at a window, and saw, and, behold,

9 Isaac was sporting* with Rebekah his wife. And Abime-
lech called Isaac, and said. Behold, of a surety she is thy
wife : and how saidst thou, She is my sister ? And Isaac

10 said unto him. Because I said, Lest I die for her. And
Abimelech said. What is this thou hast done unto us ? one
of the people might easily have lien with thy wife, and

11 thou shouldest have brought guiltiness upon us. And
Abimelech charged all the people, sa)dng. He that touch-
eth this man or his wife shall surely be put to death.

12 And Isaac sowed in that land, and found in the same

13 year an hundredfold: and Yahweh blessed him. And

* A play upon the name laaac

CIRC. 800 B. C. 247

the man waxed great, and grew more and more until he
became very great : and he had possessions of flocks, and 14
possessions of herds, and a great household : and the
Philistines envied him. And Abimelech said unto Isaac, 16
Go from us ; for thou art much mightier than we. And 17
Isaac departed thence, and encamped in the valley of
Gerar, and dwelt there. And Isaac's servants digged in 19
the valley, and found f here a well of springing water.
And the herdmen of Gerar strove with Isaac's herdmen, 20
saying, The water is ours : and he called the name of the
well Esek (Contention) ; because they contended with
him. And they digged another well, and they strove for 21
that also : and he called the name of it Sitnah (Enmity).
And he removed from thence, and digged another well ; 22
and for that they strove not : and he called the name of
it Rehoboth (Room) ; and he said. For now Yahweh hath
made room for us, and we shall be fruitful in the land.
And he went up from thence to Beer-sheba. And 23, 24
Yahweh appeared unto him the same night, and said, I
am the God of Abram thy father : fear not, for I am with
thee, and will bless thee, and multiply thy seed for my
servant Abram's sake. And he builded an altar there, 25
and called upon the name of Yahweh, and pitched his
tent there : and there Isaac's servants digged a well.
Then Abimelech went to him from Gerar, and Ahuzzath 26
his friend, and Phicol the captain of his host. And Isaac 27
said unto them,

Wherefore cdme ye to m6.

Seeing ye b6ar me hite,

And have sdnt me awiy from you ?

And they sfid. We c&tainly s&w 28

That Y^weh was 6ver with th6e ;
And we s^id, Let there n<5w be an dath
On 6ur part and thfne, between us ;
Let us s6al a cdvenant with th^e :

848 THE JUD^AN PROPHETIC NARRA TIVE J\

29 That thdu wilt d6 us no htirt,

As w6 have not tduched thee at ^1,

And as w6 have ddne unto th6e naught but g<5od,

And despatched thee in p^ace :

Thou £rt now the blessed of Ydhweh.

30 And he made them a feast, and they did eat and drink

31 And they rose up betimes in the morning, and sware one
to another : and Isaac sent them away, and they departed

32 from him in peace. And it came to pass the same day,
that Isaac's servants came, and told him concerning the
well which they had digged, and said unto him. We have
found water.

21 — 31 Wherefore he called that place Beer-sheba (Well of

32 the Oath) ; because there they sware both of them. So
they made a covenant at Beer-sheba: and Abimelech
rose up, and Phicol the captain of his host, and they

33 returned into the land of the Philistines. And he [Isaac]
planted a tamarisk tree in Beer-sheba, and called there
on the name of Yahweh El Elyon,

Story of the Oracle of the Twin peoples.
The rivalry of Esau and Jacob.

26 — 21 And Isaac in treated Yahweh for his wife, because
she was barren : and Yahweh was intreated of him, and

22 Rebekah his wife conceived. And the children struggled
together within her ; and she said, If it be so, wherefore
do I live ? And she went to obtain an oracle from Yah-

23 weh. And Yahweh said unto her.

Two nations are fn thy w<5mb,
And two peoples shall p^rt from thy bdwels :
And one tribe shall prevail o'er the dther ;
And the 61der be sMve to the ydunger.

24 And when her days to be delivered were fulfilled, behold,

25 there were twins in her womb. And the first came forth
[shaggy], all over like an hair {sear; connected with Seir)

CIRC, 800 B. C d4»

gannent ; and they called his name Esau. And after that 26
came forth his brother, and his hand had hold on Esau's
heel ; and his name was called Jacob (One that takes by
the heel, or supplants). And the boys grew : and Esau 27
became a cunning hunter, a man of the field ; but Jacob
was a smooth (?) man, dwelling in tents. Now Isaac 28
loved Esau, because he did eat of his venison : and Re-
bekah loved Jacob. And Jacob sod pottage : and Esau 29
came in from the field, and he was faint : and Esau said 30
to Jacob, Feed me, I pray thee, with that same red [pot-
tage] for I am faint: therefore was his name called
Edom (Red). And Jacob said, Sell me this day thy 31
birthright. And Esau said. Behold, I am at the point to 32
die : and what profit shall the birthright do to me ? And 33
Jacob said, Swear to me this day; and he sware unto
him : and he sold his birthright unto Jacob. And Jacob 34
gave Esau bread and pottage of lentils ; and he did eat
and drink, and rose up, and went his way: so Esau
despised his birthright.

Story of the Blessing of Isaac. How Jacob supplanted
Esau in the inheritance.

And it came to pass, when Isaac was old, and his eyes 27
were dim, so that he could not see [that he called Esau
and said], take, I pray thee, thy weapons, thy quiver and 3
thy bow, and go out to the field, and take me venison ;
and [bring it to me] that my soul may bless thee. 4
And Esau went to the field to hunt for venison, and to $b
bring it. And Rebekah spake unto Jacob her son, say- 6
ing. Behold, I heard thy father speak unto Esau thy
brother, sa)ring. Bring me venison [that I may eat and 7
my soul may bless thee] before Yahweh. And Rebekah 15
took the [perfumed ?] festal garments of Esau her elder
son, which were with her in the house, and put them
upon Jacob her younger son : [and Jacob came and pre-
sented himself to his father. And Isaac said] Who art i&-
thou, my son? And Jacob said unto his father, I am 19

200 THE JUDjEAN PROPHETIC NARRA TIVE J\

Esatt thy firstborn ; I have done according as thou badest
me : arise, I pray thee, sit and eat of my vension, that
20 thy soul may bless me. And Isaac said tmto his son.
How is it that thou hast fotmd it so quickly, my son ?
And he said. Because Yahweh thy God sent me good

24 si>eed. And he said. Art thou my very son Esau ? And

25 he said, I am. And he said. Bring it near to me, and I
will eat of my son's venison, that my soul may bless thee.
And he brought it near to him, and he did eat : and he

26 brought him wine, and he drank. And his father Isaac
said unto him. Come near now, and kiss me, my son.

27 And he came near, and kissed him : and he smelled the
smell of his raiment^ and blessed him, and said,

f s not the sm^ll of my sdn like the sm611 of a f feld
Which Yihweh hath watered with blessing ?

29 Nations shall b<5w before th^e, and peoples shall serve

thee.
[For in th6e all tribes shall be blessed].
Blessing th^e shall be bl&sing, and cdrsing thee ctirse.

30 And it came to pass, as soon as Isaac had made an end
of blessing Jacob, that Esau his brother came in from

31 his hunting. And he said unto his father, Let my father
arise, and eat of his son's venison, that thy soul may bless

32 me. And Isaac his father said unto him. Who art thou ?

33 And he said, I am thy son, thy firstborn Esau. And
Isaac trembled very exceedingly, and said. Who then is
he that hath taken venison, and brought it me, and I
have eaten of all before thou camest, and have blessed

36 him ? surely he shall have the blessing. And he [Esau]
said, Is not he rightly named Jacob (Supplanter) ? for he
hath supplanted me these two times : he took away my
birthright ; and behold now he hath taken away my bless-
ing.

41 And Esau was at feud with Jacob because of the bless-
ing wherewith his father blessed him. [And Rebekah
knew it, and when Isaac was dead she called Jacob and

CIRC, 800 B, C, 261

said unto him, Thy brother Esau will seek to kill thee ;
for thy father is now dead. Arise, flee to Aram Naharaim,
and abide with my brother Laban] until thy brother's 45
anger turn away from thee, and he forget that which thou
hast done to him ; then I will send and fetch thee from
thence ; why should I be bereaved of you both in one day ?

The Story of Jacob's service with Laban. How
his wives were won.

So Jacob went out from Beer-sheba, and went 28 — 10
unto Haran.

And he looked, and behold a well in the field, and, 29 — 2
lo, three flocks of sheep lying there by it ; for out of that
well they watered the flocks : and there was a great stone
upon the well's mouth. And all the flocks used to gather 3
there, and then they rolled the stone from the well's
mouth, and watered the sheep, and put the stone again
upon the well's mouth in its place. And Jacob said unto 4
them, My brethren, whence be ye ? And they said, Of
Haran are we. And he said unto them, Know ye Laban 5
the son of Nahor? And they said. We know him. And 6
he said unto them. Is it well with him ? And they said.
It is well : and, behold, Rachel his daughter cometh with
the sheep. And he said, Lo, it is yet high day, neither 7
is it time that the cattle should be gathered together :
water ye the sheep, and go again and feed them. And 8
they said. We cannot, tmtil all the flocks be gathered
together, and they [i. e. all the shepherds together] roll
the stone from the well's mouth ; then we water the sheep.
While he yet spake with them, Rachel came with her 9
father's sheep ; for she kept them. And it came to 10
pass, when Jacob saw Rachel the daughter of Laban
his mother's brother, and the sheep of Laban his
mother's brother, that Jacob went near, and [single-
handed] rolled the stone from the well's mouth, and
watered the flock of Laban his mother's brother. And 11
Jacob kissed Rachel, and lifted up his voice, and wept.

258 THE JUD^EAN PROPHETIC NARRA TIVE J\

12 And Jacob told Rachel that he was her father's brother,
and that he wds Rebekah's son : and she tan and told

13 her father. And it came to pass, when Laban heard the
tidings of Jacob his sister's son, that he ran to ineet him,
and embraced him, and kissed him, and brought him to

14 his house. And he told Laban all these things. And
Laban said to him, Surely thou art my bone and my
flesh. [And Jacob kept the flock of Laban, and he loved
Rachel, Laban's younger daughter, and asked her of her

26 father to wife.] And Laban said, It is not so done in
our place, to give the younger before the firstborn. [If
thou wilt serve with me . . . years, then I will give
thee Leah my firstborn and Rachel also. And Jacob did
so, and Laban gave him his two daughters to wife.]

The Story of the Birth or the Patriarchs. How the

NAMES OF the TRIBES OF ISRAEL ORIGINATED.

Rivalry of Leah and Rachel.

31 And Yahweh saw that Leah Was hated, and he opened

32 her womb: but Rachel was barren. And Leah con-
ceived, and bare a son^ and she called his name Reuben :
for she said, Because Yahweh hath looked upon mj*
affliction {rcuth beanyi) ; for now my husband will love

33 me. And she conceived again, and bare a son ; and said,
Because Yahweh hath heard [shama) that I am hated, he
therefore hath given me this son also. And she called

34 his name Simeon. And she conceived again, and bare a
son ; and said. Now this time will my husband be joined
(from the root lavah) unto me, because I have borne him

35 three sons: therefore she called his name Levi. And
she conceived again, and bare a son : and she said, This
time will I praise (from hodah) Yahweh : therefore she
called his name Judah ; and she left bearing.

[And when Rachel saw that she was barren, she said

unto Jacob, Behold my handmaid Bilhah, go in unto h6r,]

80 — 3, 4 that I also may obtain children by her. And sh6

gave him Bilhah her handmaid to wife, and Jacob went

CIRC. S09 B, C SS»

in unto her. f And Bilhah conceived and bare a 6on.
And Rachel said, Yahweh hath judged (^/y) me, there-
fore she called his name Dan.] And Bilhah R^heV^ 7
handmaid bare Jacob a second son. [And Rachel said,

therefore she called his n^me Napfat^i.]

When Leah saw that she had left bearing, she took Zil- 9
pah her handmaid, and gave her to Jacob tp wife- And 19
Zilpah Leah's handmaid bare Jacob % ^pi^. A^d Le^ 11
said, By [good] Fortune ! and she call^4 his ))^m§ G^d
(Fortune). And Zilpah Leah's handmaid bare Jacob ^ la
second son. And Leah said, By my [gpp4] luck 1 fpr the 13
daughters will say, Thy li;ck ! (c^Jkeri) : an4 she c^lpd his
name Asher. And Reuben went in tb§ days of whpat 14
harvest, and found mandr^es in the field, and brpught
them unto his mother Leah. Then Rachel said tp L^fth,
Give me, I pray thee, of thy soil's mandrakes. A^4 §)ie 15
said unto her. Is it a small matter that t^ou ^fl^8t t^en
^way my husband? and wouldest tjiou take ftWfty vxy
son's mandrakes ^so ? And Rachel said, Well t^^^n, he
shall lie with thee to-night for thy son's mandrakes. Apd 16
Jacob came from the field in the evening, and Leah went
out to meet him, and said. Thou must come in unto me ;
for I have surely hired (sac/tar) thee with my son's man-
drakes. And he lay with her that night [Apd Leah
conceived again and bare a son and called his name
Issachar. And she conceived again a sixth time and
bare a son, and said]. Now will my husband dwell {zabal) 20b
with me, because I have borne him six sons: and she
called his name Zebulun.

And Yahweh remembered Rachel, and opened her 22
womb. [And she conceived, and bare a son, and called
his name Joseph,] saying, Yahweh add (Joseph) to me 24^
another son.

The Story of Jacob's trial of cunning with Laban.

How THE Hebrew won away the wealth

OF THE Syrian shepherd.

And it came to pass, when Rachel had borne Joseph, 25

M4 THE JUDjEAN PROPHETIC NARRA TIVE J\

that Jacob said unto Laban, Send me away, that I may
%*l go tmto mine own place, and to my country. And Laban
said unto him, If now I have found f avotir in thine eyes,
[tarry : for] I have learned by divination that Yahweh
hath blessed me for thy sake. And he said unlo him.
Thou knowest how I have served thee, and how thy

30 cattle hath fared with me. For it was little which thou
hadst before I came, and it hath increased unto a mul-
titude; and Yahweh hath blessed thee whithersoever
I turned : and now when shall I provide for mine own

31 house also ? And he said, What shall I give thee ? And
Jacob said, Thou shalt not give me aught : if thou wilt do
this thing for me, I will again feed thy flock. [What-
soever is bom to the flock henceforth ringstraked,
speckled or spotted shall be mine ; but the white {laban)

34 shall be thine.] And Laban said. Behold, I would it

35 might be according to thy word. And he removed that
day the he-goats that were ringstraked and spotted, and
all the she-goats that were speckled and spotted, every
one that had white in it, and all the black ones among the

Z^ sheep, and gave them into the hand of his sons ; and he
set three days' journey betwixt himself and Jacob : and

37 Jacob fed the rest of Laban's flocka And Jacob took
him rods of fresh poplar, and of the almond and of the
plane tree ; and peeled white strakes in them, and made

38 the white appear which was in the rods. And he set
the rods which he had peeled over against the flocks in

39 the watering-troughs. And the flocks rutted before the
rods, and the flocks brought forth ringstraked, speckled,

40 and spotted. And Jacob separated the lambs, and he put
his own droves apart, and put them not unto Laban's

41 flock. And it came to pass, whensoever the stronger of
the flock did rut, that Jacob laid the rods before the
eyes of the flock in the troughs, that they might rut among

42 the rods ; but when the flock were feeble, he put them
not in : so the feebler were Laban *s, and the stronger

43 Jacob's. And the man increased exceedingly, and had

CIRC. Soo B. C 9B6

large flocks, and maidservants and menservants, and cam-
els and asses.

The Story of Gilead and Mizpah. How a boundary

WAS FIXED BETWEEN ISRAEL AND ArAM.

And he heard the words of Laban's sons, saying, 81 — i
Jdcob hath tSk&n aw^y

All that w& our father's ;
And of thit which wfe our father's
Hath he gdtten him ill this wealth.

And he rose up and passed over the river (Euphrates). 21
And Laban [ptirsued after and] came up with Jacob. 25
Now Jacob had pitched his tent in the motmtain [of Miz-
pah], and Laban with his brethren pitched in the moun-
tain of Gilead. [And Laban said to Jacob :J

Why didst thou secretly fl^e, 27

And didst st6al awiy from me ;

And didst not t^U me ;
That I might sp6ed thee with mfrth and with s6ngs,

With tibret and h^ ?

And Jacob answered and said unto Laban, 31

Because I feared ; because I siid,
Lest thou r6b me <5f thy daughters.

And Laban answered and said unto Jacob : 43

The daughters are mfne, and the chfldren are mine.
The fldcks are my fldcks, mine is ^1 that thou sfest.
What ndw can I d<5 unto th6se my daughters ?
Or tinto their chfldren whfch they have bdme?
And ndw come <5n, let us stiblish a cdvenant, 44

And \€t us cast ip a c£m, I and thdu :
It shall b6 for a witness between me and th6e.

So he [Laban] said unto his brethren, Gather stones ; and 46
they took stones and made a cairn, and they did eat [the

066 THE JUD^AN PROPHETIC NARRA TIVE J\

48 covenant meal] there by the cairn. And Laban said :
This ciim which thou s^est is witness
Between me and th^e this diy.

49a Therefore was the name of it called Galeed (Cairn of
Witness ; — an attempted etymology of " Gilead ").

50 If thdu shalt afflict my daughters,

Or ddd other wives to my daughters,

No mdn is pr&ent with us ;

See th^se [stones] are witness between me ^d th^e.

49^ And [Jacob called the name of the place where he had
pitched his tent] Mizpah ( Watching-place), for he said :

Yihweh witch between me and th^e,
Wh6n we are hidden the 6ne froip the dther.

The Story of Mahanaim and Jabboq. How Jacob

wrestled with an angel and was callep

Israel.

82 — 3 And Jacob sent messengers before him to Esau his

4 brother unto the land of Seir. And he commanded them,
saying, Thus shall ye say unto my lord Esau ; Thus saith
thy servant Jacob, I have sojourned Mrith Laban, apd

5 stayed until now : and I have oxen, and asses, and flocks,
and menservants and maidservants : and I have sent to

6 tell my lord, that I may find grace in thy sight. And
the messengers returned to Jacob, sa)dng, We came to
thy brother Esau, and moreover he cometh to meet thee,

7 and four hundred men with him. Then Jacob was greatly
afraid and was distressed : and he divided the people that
was with him, and the flocks, and the herds, and the cam-

8 els, into two companies {mahanaim) ; and he said. If Esau
come to the one company, and smite it, then the company
which is left shall escape. [Therefore was the name of

13^ the place called Mahanaim.] And he took of that which

he had with him a present for Esau his brother ; two

14 hundred she-goats and twenty he-goats, two hundred

CIRC, 800 B, a 257

ewes and twenty rams, thirty milch camels and their 15
colts, forty kine and ten bulls, twenty she-asses and ten
jacks. And he delivered them into the hand of his serv- 16
ants, every drove by itself : and said unto his servants,
Pass over before me, and put a space betwixt drove and
drove. And he commanded the foremost, saying, When 17
Esau my brother meeteth thee, and asketh thee, saying.
Whose art thou ? and whither goest thou ? and whose
are these before thee? then thou shalt say, [They be] 18
thy servant Jacob's ; it is a present sent unto my lord
Esau : and, behold, he also is behind us. And he com- 19
manded also the second, and the third, and all that fol-
lowed the droves, saying. On this manner shall ye speak
unto Esau, when ye find him ; and ye shall say. More- 20
over, behold, thy servant Jacob is behind us. For he
said, I will appease him with the present that goeth
before me, and afterward I will see his face ; peradven-
ture he will accept me. So the present passed over 21
before him : and he himself lodged that night in the
company.

And he rose up that night, and took his two wives, and 22a
his two handmaids, and his eleven children, and sent 23
them over the stream, and sent over that he had. And 24
Jacob was left alone ; and there wrestled {jeabeq^ punning
etymology of Jabboq) a man with him until the breaking of
the day. And when he saw that he prevailed not against 25
him, he touched the hollow of his thigh ; and the hollow of
Jacob's thigh was strained, as he wrestled with him. And 26
he said. Let me go, for the day breaketh. And he said, I
will not let thee go, except thou bless me. And he said 27
unto him. What is thy name ? And he said, Jacob. And 28
he said, Thy name shall be called no more Jacob, but
Israel (God strives) : for thou hast striven with God and
with men, and hast prevailed. And Jacob asked him, 29
and said, Tell me, I pray thee, thy name. And he said,
Wherefore is it that thou dost ask after my name ? And
he blessed him there.
17

8S6 THE JUDjEAN PROPHETIC NARRA TIVE J\

Thb Story of Penuel. How Jacob bcet Esau and
obtainkd forgiveness.

31 And the sun rose upon him as he passed over Penuel,

32 and he was limping upon his thigh. Therefore the
children of Israel eat not the sinew of the hip which is
upon the hollow of the thigh, unto this day : because he
touched the hollow of Jacob's thigh in the sinew of the
hip.

83 And Jacob lifted up his eyes, and looked, and, behold,
Esau came, and with him four hundred men. And he
divided the children imto Leah, and unto Rachel, and

2 unto the two handmaids. And he put the handmaids
and their children foremost, and Leah and her children

3 after, and Rachel and Joseph hindermost. And he him-
self passed over before them, and bowed himself to the
ground seven times, until he came near to his brother.

4-6 And Esau ran to meet him, and embraced him. Then
the handmaids came near, they and their children, and

7 they bowed themselves. And Leah also and her child-
ren came near, and bowed themselves : and after came
Joseph near and Rachel, and they bowed themselves.

8 And he said, What meanest thou by all this company
which I met ? And he said. To find favor in the sight of

9 my lord. And Esau said, I have enough ; my brother,

10 let that thou hast be thine. And Israel said, Nay, I
pray thee, if now I have found favor in thy sight,
tlicn receive my present at my hand: forasmuch
as I have seen thy face, as one seeth the face of Grod

12 {Peni'el\ and thou hast accepted me.* And he said,
Let us take our journey, and let us go, and I will go

13 before thee. And he said unto him. My lord knoweth
that the children are tender, and that the flocks and herds
with me give suck : and if they overdrive them one day,

14 all the flocks will die. Let my lord, I pray thee, pass over

* I. e. Since I have propitiated thy wrath therewith, as one obtai&eth acoeptanoe
at the sanctuary. Of. zzzii. ao and Ex. zzxiv. 90, last clause.

CIRC. Soo S. C. «•

before his servant : and I will lead on in my quiet wajr,
according to the pace of the cattle that is before me and
according to the pace of the children, until I come tmto
my lord unto Seir. And Esau said, Let me now leave 15
with thee some of the folk that are with me. And he
said, What needeth it? let me find favor in the sight of
my lord. So Esau returned that day on his way unto 16
Seir. And Israel journeyed to Succoth, and built him an 1 7
house, and made booths for his cattle: therefore the
name of the place is called Succoth (Booths).

The Story of Shechem the Hivite. How Simeon and
Levi cruelly avenged their sister's dishonour.

And Shechem, the son of Hamor the Hivite, saw 34 — 2
Dinah, Jacob's daughter, and took her, and ravished her.
And his soul clave unto her, and he loved the damsel. 3
Now Israel heard of this thing while his sons were with 5
his cattle in the field : and Israel held his peace until they
came. And the sons of Israel came in from the field when 7
they heard it : and the men were grieved, and they were
very wroth, because he had wrought folly in Israel in
lying with Israel's daughter ; which thing ought not to be
done. [ . . . ] And Shechem said unto her father and unto 1 1
her brethren. Let me find favor in your eyes, and what
ye shall say unto me, I will give. Ask me never so much 12
bridal-money and gratuity, and I will give according as ye
shall say tmto me : but give me the damsel to wife. And 13
the sons of Israel answered Shechem with guile. [ . . . ]
And the young man deferred not to do the thing, because 19
he had delight in Israel's daughter : and he was honoured
above all the house of his father. [ . . . ] And two of 25
the sons of Israel, Simeon and Levi, Dinah's brethren,
took each man his sword, [ . . . ] and slew Hamor and 26
Shechem his son with the edge of the sword, and took
Dinah out of Shechem's house, and went forth. And 29^
they spoiled all that was in the house. And Israel said to 30
Simeon and Levi, Ye have troubled me, to bring me into

2e0 THE JUD^AN PROPHETIC NAR>RA TIVE J\

bad odor with the inhabitants of the land, with the
Canaanites and the Perizzites : and, I being few in num-
ber, they will gather themselves together against me and
smite me ; and I shall be destroyed, I and my house.
31 And they said. Should he deal with our sister as with an
harlot?

The Story of the "Pillar" at Bethel. How
Israel came to Hebron (?).

[And Israel journeyed from Shechem, and came to the
city of Luz. And he lodged there that night.]
28 — 13 And, behold, Yahweh stood beside him and said,
I am Yahw6h,

God of Abram thy father, and of Isaac.
This very Idnd whereupdn thou liest,
To th6e and thy s6ed will I gfve it.

14 And thy s6ed shall b6 as the diist of the 6arth,

Thou shalt spread east and w6st, north and sduth ;
And in th6e all the tribes of the l^d shall be blessed.

16 And Israel awaked out of his sleep and said.

Surely Y£hweh is in this pldce,
And I was in fgnorance 6f it.

35 — 14 And Israel set up a pillar in the place where he

spake with him, a pillar of stone : and he poured out a

libation thereon, and poured oil thereon.

28 — 19 And he called the name of that place Bethel (House

35 — 16 of God). And they journeyed from Bethel ; and there

was still some way to come to Ephrath : and Rachel

17 travailed, and she had hard labour. And it came to
pass, when she was in hard labour, that the midwife
said unto her. Fear not : for this too is a son.

18 And it came to pass, as her soul was in departing (for
she died), that she called his name Ben-oni (Son of my
sorrow) : but his father called him Benjamin (Son of the

21 right hand). And Israel journeyed, and spread his tent

CIRC, 800 B. C. 861

beyond the tower of Eder. And it came to pass, while 22
Israel dwelt in that land, that Reuben went and lay with
Bilhah his father's concnbine : and Israel heard of it

[. . . ]

The Story of the Clans of Judah.

And it came to pass at that time, that Judah went 38
down from his brethren, and turned in to a certain
Adullamite, whose name was Hirah. And Judah saw 2
there a daughter of a certain Canaanite whose name was
Shua ; and he took her, and went in unto her. And she 3
conceived, and bare a son ; and she called his name Er.
And she conceived again, and bare a son ; and she called 4
his name Onan. And she yet again bare a son, and called 5
his name Shelah : and she was at Chezib, when she bare
him. And Judah took a wife for Er his firstborn, and 6
her name was Tamar. And Er, Judah's firstborn, was 7
wicked in the sight of Yahweh ; and Yahweh slew him.
And Judah said unto Onan, Go in unto thy brother's 8
wife, and perform the duty of an husband's brother unto
her, and raise up seed to thy brother. And Onan knew 9
that the seed should not be his ; and it came to pass, when-
ever he went in unto his brother's wife, that he spilled
it on the ground, lest he should give seed to his brother.
And the thing which he did was evil in the sight of
Yahweh : and he slew him also. Then said Judah to n
Tamar his daughter in law, Remain a widow in thy
father's house, till Shelah my son be grown up : for he
said, Lest he also die, like his brethren. And Tamar
went and dwelt in her father's house. And in process of 12
time Shua's daughter, the wife of Judah, died ; and Judah
was comforted, and went up unto his sheepshearers to
Timnah, he and his friend Hirah the Adullamite. And 13
it was told Tamar, saying. Behold, thy father in law
goeth up to Timnah to shear his sheep. And she put off 14
from her the garments of her widowhood, and covered
herself with her veil, and wrapped herself, and sat in the

ana THE judjEan prophetic narra tive j\

gate of Enaim, which is by the way to Timnah ; for une
saw that Shelah was grown up, and she was not given

15 unto him to wife. When Judah saw her, he thought her

16 to be an harlot ; for she had covered her face. And he
turned unto her by the way, and said, Go to, I pray thee^
let me come in unto thee : for he knew not that she was
his daughter in law. And she said, What wilt thou give

17 me, that thou mayest come in unto me? And he said,
I will send thee a kid of the goats from the flock. And
she said, Wilt thou give me a pledge, till thou send it ?

18 And he said, What pledge shall I give thee? And she
said, Thy signet and thy cord, and thy staff that is in
thine hand. And he gave them to her, and came in unto

19 her, and she conceived by him. And she arose, and went
away, and put off her veil from her, and put on the g^-

20 ments of her widowhood. And Judah sent the kid of the
goats by the hand of his friend the AduUamite, to receive
the pledge from the woman's hand : but he found her

21 not. Then he asked the men of her place, saying, Where
is the harlot {kedeshah) that was at Enaim by the way*
side ? And they said, There hath been no harlot here.

22 And he returned to Judah, and said, I have not found
her ; and also the men of the place said. There hath been

23 no harlot here. And Judah said, Let her keep it, lest
we be put to shame : behold, I sent this kid, and thou

24 hast not found her. And it came to pass about three
months after, that it was told Judah, saying, Tamar thy
daughter in law hath played the harlot ; and moreover,
behold, she is with child by whoredom. And Judah said,

25 Bring her forth, and let her be burnt. When she was
brought forth, she sent to her father in law, saying. By
the man, whose these are, am I with child : and she said,
Discern, I pray thee, whose are these, the signet, and the

26 cords, and the staff. And Judah acknowledged them,
and said, She is more righteous than I ; forasmuch as I
gave her not to Shelah my son. And he knew her again

27 no more. And it came to pass in the time of her travail.

CIRC, 800 B. C. 268

that, behold, twins were in her womb. And it came to 28
pass, when she travailed, that one put out a hand : and
the midwife took and bound upon his hand a scarlet
thread, sajdng, This came out first And it came to pass, 29
as he drew back his hand, that, behold, his brother came
out : and she said, Wherefore hast thou made a breach
for thyself? therefore his name was called Perez (Breach).
And afterward came out his brother, that had the scarlet 30
thread upon his hand: and his name was called Zerah
(Putting forth).

The Story of the Kings of Edom.

And these are the kings that reigned in the land of 36 — ^31
Edom, before there reigned any king over the children
of Israel. And Bela the son of Beor reigned in Edom ; 32
and the name of his city was Dinhabah. And Bela died, 33
and Jobab the son of Zerah of Bozrah reigned in his
stead. And Jobab died, and Husham of the land of the 34
Temanites reigned in his stead. And Husham died, and 35
Hadad the son of Bedad, who smote Midian in the field
of Moab, reigned in his stead : and the name of his city
was Avith. And Hadad died, and Samlah of Masrekah 36
reigned in his stead. And Samlah died, and Shaul of 37
Rehoboth by the River reigned in his stead. And Shaul 38
died, and Baal-hanan the son of Achbor reigned in his
stead. And Baal-hanan the son of Achbor died, and 39
Hadar reigned in his stead : and the name of his city was
Pau ; and his wife's name was Mehetabel, the daughter
of Matred, the daughter of Me-zahab.

The Story of Joseph. How his brethren sold him

TO the I^hmaelites and these brought

him into Egypt.

N6w Israel loved Joseph more than all his children, 87 — 3
because he was the son of his old age : and he made
him a sleeved tunic. And his brethren saw that their 4

264 THE JUD^AN PROPHETIC NARRA TIVE J\

father loved him more than all his brethren ; and they
hated him, and could not speak peaceably imto him.

12 And his brethren went to feed their father's flock in

13 Shechem. And Israel said unto Joseph, Do not thy breth-
ren feed the flock in Shechem ? come, and I will send thee

14^ unto them. So he sent him out of the vale of Hebron,
1 8 and he came to Shechem. And they saw him afar off, and

before he came near unto them, they conspired against
21 him to slay him. And Judah heard it, and delivered

him out of their hand ; and said, Let us not take his life.
23^ [And they took off] the sleeved tunic that was on him,

25 and they lifted up their eyes and looked, and, behold, a tra-
velling company of Ishmaelites came from Gilead, with
their camels bearing tragacanth and balm and ladanum,

26 going to carry it down to Egypt. And Judah said unto
his brethren. What profit is it if we slay our brother and

27 conceal his blood? Come, and let us sell him to the
Ishmaelites, and let not our hand be upon him ; for he is
our brother, our flesh. And his brethren hearkened unto

28^ him, and sold Joseph to the Ishmaelites for twenty pieces

32 of silver. And they sent the sleeved tunic to their father ;

33^ [and when Israel saw it he said,] Joseph is without doubt

35 torn in pieces. And all his sons and all his daughters

rose up to comfort him ; but he refused to be comforted ;

and he said. Nay, I will go down mourning to the lower

regions to my son. So his father wept for him.

The Story of the Egyptian woman. How Joseph
WAS tempted and unjustly imprisoned.

39 And Joseph was brought down to Egypt ; and an
Egyptian bought him of the hand of the Ishmaelites,

2 which had brought him down thither. And Yahweh was
with Joseph, and he was a prosperous man ; and he was

3 in the house of his master the Eg3rptian. And his master
saw that Yahweh was with him, and that Yahweh iliade

4 all that he did to prosper in his hand. And Joseph found
favor in his sight : and he made him overseer over his

CIRC\ 800 B. c a«5

house, and all that he had he put into his hand. And it 5
came to pass from the time that he made him overseer
in his house, and over all that he had, that Yahweh
blessed the Egyptian's house for Joseph's sake ; and the
blessing of Yahweh was upon all that he had, in the
house and in the field. And he did not concern him- 6
self about anything in the house beside him, except
the bread which he himself ate. And Joseph was comely,
and well favoured. ' And it came to pass after these 7
things, that his master's wife cast her eyes upon Joseph ;
and she said. Lie with me. But he refused, and said 8
unto his master's wife. Behold, my master doth not
concern himself about what is in the house beside
me, and he hath put all that he hath into my hand;
there is none greater in this house than I ; neither hath 9
he kept back any thing from me but thee, because thou
art his wife : how then can I do this great wickedness,
and sin against God ? And it came to pass, as she spake 10
to Joseph day by day, that he hearkened not unto her, to
lie by her. And it came to pass about this time, that he 1 1
went into the house to do his work ; and there was none
of the men of the house there within. And she caught 12
him by his garment, saying, Lie with me : and he left his
garment in her hand, and fled, and got him out. And 13
it came to pass, when she saw that he had left his gar-
ment in her hand, and was fled forth, that she called 14
unto the men of her house, and spake unto them, saying.
See, he hath brought in an Hebrew unto us to mock us ;
he came in unto me to lie with me, and I cried with a
loud voice : and it came to pass, when he heard that I 15
lifted vip my voice and cried, that he left his garment by
me, and fled, and got him out. And she laid up his gar- 16
ment by her, until his master came home. And she spake 17
unto him according to these words, saying, The Hebrew
servant, which thou hast brought unto us, came in unto
me to mock me : and it came to pass, as I lifted up my 18
voice and cried, that he left his garment by me, and fled

SM THE JUD^A N PROPHETIC NARRA TIVE f,

19 out. And it came to pass, when his master heard the
words of his wife, which she spake imto him, saying,
After this manner did thy servant to me ; that his wrath

20 was kindled. And Joseph's master took him, and put
him into the prison: and he was there in the prison.

21 But Yahweh was with Joseph, and shewed kindness unto
him, and gave him favour in the sight of the keeper of

22 the prison. And the keeper of the prison committed to
Joseph's hand all the prisoners that were in the prison ;

23 and whatsoever they did there, he was the doer of it. The
keeper of the prison looked not to anything that was
tmder his hand, because Yahweh was with him ; and that
which he did, Yahweh made it to prosper.

The Story of the Butler's and Baker's dreams.
How Joseph interpreted Pharaoh's dream

AND WAS MADE RULER OF EgYPT.

40—1 And the butler of the king of Eg}rpt and his baker

offended their lord the king of Egypt, [and he cast them]

3 into the prison^ the place where Joseph was bound.

5^ [And each of them dreamed a dream,] the butler and the
baker of the king of Egypt, which were bound in the
prison. [And Joseph interpreted their dreams ; and as
he interpreted, so it came to pass. For unto the baker
he had said, Pharaoh will hang thee on a tree ; but unto
the butler he said, Pharaoh will restore thee to thine
office. But have me in remembrance, I pray thee, when
thou art delivered hence, for I was sold into bondage

15 unjustly,] and here also have I done nothing that they
should put me into the dungeon. [Yet the butler of the
king of Egypt forgat Joseph when he was restored.

41 And it came to pass thereafter that Pharaoh king of
Egypt dreamed a dream, and no man could interpret it.
Then did the king's butler remember Joseph, and told

14 Pharaoh. So Pharaoh sent for Joseph.] And they
brought him hastily out of the dungeon, [and he came

CIRC. Soo B. C. 267

into Pharaoh's presence. And Pharaoh said unto Joseph,
I have heard say of thee that thon canst interpret dreams.
Behold, I saw in my dream, and lo, seven ears came up
upon one stalk, full and good ; and, behold, seven ears,
withered, thin and blasted with the east wind, came up
after them; and the thin ears swallowed up the good
ears. And Joseph said. This is the interpretation of the
dream. Behold there come seven years of great plenty
throughout all the land of Egypt And there shall arise
after them seven years of famine,] and the plenty shall 31
not be noticed in the land by reason of that famine which
foUoweth, for it shall be very grievous. Let Pharaoh 34^
make [store-cities,] and let them lay up corn under the 35^
hand of Pharaoh for food in the cities, and let them keep
it [ . . . ] And Pharaoh said unto Joseph, See, I have 41
set thee over all the land of Egypt. And Pharaoh took 42
off his signet ring from his hand, and put it upon Joseph's
hand, and arrayed him in garments of byssus, and put a
gold chain about his neck ; and he made him to ride in 43
the second chariot which he had ; and they cried before
him, Abrech : and he set him over all the land of Egypt.
And Pharaoh said unto Joseph, I am Pharaoh, and without 44
thee shall no man lift up his hand or his foot in all the
land of Egypt. And Pharaoh called Joseph's name 45
Zaphenath-paneah ; and he gave him to wife Asenath the
daughter of Poti-phera priest of On. And Joseph went 46^
out from the presence of Pharaoh, and went throughout
all the land of Egypt And he gathered up all the food 48
of the seven years which were in the land of Egypt, and
laid up food in the cities : the food of the field, which
was round about every city, laid he up in the same.
And the seven years of famine began to come, according 54^
as Joseph had said. And when all the land of Egypt 55
was famished, the people cried to Pharaoh for bread :
and Pharaoh said tmto all the Egyptians, Go unto
Joseph ; what he saith to you, do. And the famine was 56
over all the face of the earth : and Joseph opened all the

868 THE JUD^EAN PROPHETIC NARRA TIVE J\

storehouses, and sold unto the Egyptians; and the
famine was sore in the land of Egypt.

How Joseph's brethren came to Egypt to buy corn.

42 — 5 And the sons of Israel came to buy among those that
came : for the famine had reached the land of Canaan.

6 Now it was Joseph that sold to all the people of the land ;

7 and Joseph saw his brethren, and he recognized them, but
made himself strange unto them, and said unto them.
Whence come ye? And they said, From the land of
Canaan to buy food. [And* he asked them concerning
their kindred, saying. Have ye a father or a brother?
And they said unto him. My lord, we have a father, an
old man, and a child of his old age, a little one ; and his
brother is dead, and he alone is left of his mother, and
his father loveth him. And Joseph said unto them,
Bring him down unto me, that I may set mine eyes upon
him. And they said, My lord, the lad cannot leave his
father : for if he should leave his father, his father would
die. And he said unto them, Except your youngest
brother come down with you, ye shall see my face no
more. And Joseph commanded to fill their sacks with
food, as much as they could carry, and to put every
man's money in his sack's mouth. As soon as the morn-
ing was light, the men were sent away, they and their
asses. And at evening they came to the lodging place.]

27 And as one of them opened his sack to give his ass prov-
ender in the lodging place, he espied his money ; and,

28 behold, it was in the mouth of his sack. And he
said unto his brethren. My money is returned ; and, lo,
it is even in my sack. [Andf his brethren also opened
their sacks, and, behold, every man's money was in the
mouth of his sack, his money in full weight. And they
came unto their father, and told him all that had befallen
them.]

• Supplied from xliii. -ji and xliv. x8ff.
t Supplied from xlili. «x.

CIRC, 800 B, c. a«>

How Joseph's brethren came the second time,

AND HE REVEALED HIMSELF TO THEM«

And the famine was sore in the land. And it came to 43
pass, when they had eaten up the com which they had 2
brought out of Egypt, their father said unto them, Go
again, buy us a little food. And Judah spake unto him, 3
saying, The man did solemnly protest unto us, saying,
Ye shall not see my face, except your brother be with
you. If thou wilt send our brother with us, we will go 4
down and buy thee food : but if thou wilt not send him, 5
we will not go down : for the man said unto us, Ye shall
not see my face, except your brother be with you. And 6
Israel said, Wherefore dealt ye so ill with me, as to tell
the man whether ye had yet a brother ? And they said, 7
The man asked straitly concerning ourselves, and con-
cerning our kindred, saying. Is your father yet alive?
have ye [another] brother ? and we told him according to
the tenor of these words : could we in any wise know
that he would say. Bring your brother down ? And 42 — 38
he said, My son shall not go down with you; for his
brother is dead, and he only is left : if mischief befall
him by the way in the which ye go, then shall ye bring
down my gray hairs with sorrow to the grave. And 43 — 8
Judah said unto Israel his father. Send the lad with me,
and we will arise and go ; that we may live, and not die,
both we, and thou, and also our little ones. I will be 9
surety for him ; of my hand shalt thou require him : if I
bring him not unto thee, and set him before thee, then
let me bear the blame for ever : for except we had lin- 10
gered, surely we had now returned a second time. And 1 1
their father Israel said unto them, If it be so now, do this ;
take of the choice fruits of the land in your vessels, and
carry down the man a present, a little balm, and a little
honey, tragacanth and ladanum, pistachio -nuts and al-
monds: and take double money in your hand; and the 12
money that was returned in the moutib of your sacks carry

970 THE JUDjEA N PROPHETIC NARRA TIVE J\

again in your hand ; peradventure it was an oversight :
13 take also your brother, and arise, go again unto the man.

15 And the men took that present, and they took double
money in their hand, and Benjamin ; and rose up» and

16 went down to Egypt, and stood before Joseph. And when
Joseph saw Benjamin with them, he said to the steward
of his house, Bring the men into the house, and slay, and
make ready ; for the men shall dine with me at noon.

17 And the man did as Joseph bade ; and the man brought

18 the men into Joseph's house. And the men were afraiu,
because they were brought into Joseph's house ; and
they said, Because of the money that was returned in our
sacks at the first time are we brought in ; that he may
seek occasion against us, and fall upon us, and take us

19 for bondmen, and our asses. And they came near to the
steward of Joseph's house, and they spake unto him at

20 the door of the house, and said, Oh my lord, we came

21 indeed down at the first time to buy food : and it came
to pass, when we came to the lodging place, that we
opened our sacks, and, behold, every man's money was in
the mouth of his sack, our money in full weight : and we

22 have brought it again in our hand. And other money
have we brought down in our hand to buy food: we

23 know not who put our money in our sacks. And he said,
Peace be to you, fear not : your God, and the God of your
father, hath given you treasure in your sacks : I had your

24 money. And the man brought the men into Joseph's
house, and gave them water, and they washed their feet :

25 and he gave their asses provender. And they made
ready the present against Joseph came at noon : for they

26 heard that they should eat bread there. And when
Joseph came home, they brought him the present which
was in their hand into the house, and bowed down them-

27 selves to him to the earth. And he asked them of their
welfare, and said. Is your father well, the old man of

28 whom ye spake ? Is he yet alive ? And they said, Thy
servant our father is well, he is yet alive. And they

CIRC. 9oo B.C. Wl

bowed the head, and made obeisance. And he lifted up 29
his eyes, and saw Benjamin his brother, his mother's son,
and said. Is this your youngest brother, of whom ye
spake unto me ? And he said, God be grracious unto thee,
my son. And Joseph made haste ; for his heart did 30
yearn upon his brother : and he sought where to weep ;
and he entered into his chamber, and wept there. And 31
he washed his face, and came out ; and he refrained him-
self, and said, Set on bread And they set on for him by 32
himself, and for them by themselves, and for the Egyp-
tians, which did eat with him, by themselves : because
the Egyptians might not eat bread with the Hebrews ;
for that is an abomination tmto the Egyptians. And 33
they sat before him, the firstborn according to his birth-
right, and the. youngest according to his youth : and the
men marvelled one with another. And he took [and 34
sent] messes unto them from before him : but Benjamin's
mess was five times so much as any of theirs. And they
drank, and were drunken with him.

And he commanded the steward of his house, saying, 44
Fill the men's sacks with food, as much as they can
carry, and put every man's money in his sack's mouth.
And put my cup, the silver cup, in the sack's mouth of 2
the youngest, and his com money. And he did accord-
ing to the word that Joseph had spoken. As soon as the 3
morning was light, the men were sent away, they and
their asses. Now when they were gone out of the city, 4
and were not yet far off, Joseph said unto his steward,
Up, follow after the men ; and when thou dost overtake
them, say imto them, Wherefore have ye rewarded evil
for good ? Why have ye stolen my silver cup ? Is not 5
this it in which my lord drinketh, and whereby he indeed
divineth ? ye have done evil in so doing. And he over- 6
took them, and he spake unto them these words. And 7
they said unto him, Wherefore speaketh my lord such
words as these ? God forbid that thy servants should do
such a thing. Behold, the money, which we found in our 8

272 THE JUD^AN PROPHETIC NARRA TIVE J\

sacks' mouths, we brought again unto thee out of the

land of Canaan : how then should we steal out of thy

9 lord's house silver or gold? With whomsoever of thy

servants it be found, let him die, and we also will be my

10 lord's bondmen. And he said, Now also let it be accord-
ing unto your words : he with whom it is found shall be

1 1 my bondman ; and ye shall be blameless. Then they
hasted, and took down every man his sack to the ground

1 2 and opened every man his sack. And he searched, begin-
ning at the eldest, and leaving off at the youngest : and the

13 cup was found in Benjamin's sack. Then they rent their
clothes, and laded every man his ass, and returned to the

14 city. And Judah and his brethren came to Joseph's
house ; and he was yet there : and they fell before him

15 on the ground. And Joseph said unto them. What deed
is this that ye have done ? know ye not that such a man

16 as I can indeed divine? And they said. What shall we
say unto my lord ? what shall we speak ? or how shall we
clear ourselves ? God hath found out the iniquity of thy
servants : behold, we are my lord's bondmen, both we,

17 and he also in whose hand the cup is found. And he
said, God forbid that I should do so : the man in whose
hand the cup is found, he shall be my bondman ; but as
for you, get you up in peace unto your father.

18 Then Judah came near unto him, and said. Oh my
lord, let thy servant, I pray thee, speak a word in my
lord's ears, and let not thine anger bum against thy

19 servant : for thou art even as Pharaoh. My lord asked
his servants, sa)Kng, Have ye a father, or a brother?

20 And we said unto my lord. We have a father, an old man,
and a child of his old age, a little one ; and his brother is
dead, and he alone is left of his mother, and his father

2 1 loveth him. And thou saidst unto thy servants. Bring him

22 down unto me, that I may set mine eyes upon him. And
we said unto my lord. The lad cannot leave his father :
for if he should leave his father, his father would die.

23 And thou saidst unto thy servants. Except your youngest

CIRC. 800 B, C 278

brother come down with you, ye shall see my face no
more. And it came to pass when we came up unto thy 24
servant my father, we told him the words of my lord.
And our father said, Go again, buy us a little food. 25
And we said, We cannot go down : if our youngest 26
brother be with us, then will we go down : for we may
not see the man's face, except our youngest brother be
with us. And thy servant my father said unto us, Ye 27
know that my wife bare me two sons : and the one went 28
out from me, and I said. Surely he is torn in pieces ; and
I have not seen him since : and if ye take this one also 29
from me, and mischief befall him, ye shall bring down
my gray hairs with sorrow to the grave. Now therefore 30
when I come to thy servant my father, and the lad be not
with us ; seeing that his life is bound up in the lad's life ;
it shall come to pass, when he seeth that the lad is 31
missing, that he will die : and thy servant shall bring
down the gray hairs of thy servant our father with sor-
row to the grave. For thy servant became surety for 32
fhe lad unto my father, saying, If I bring him not unto
thee, then shall I bear the blame to my father for ever.
Now therefore, let thy servant, I pray thee, abide instead 33
of the lad a bondman to my lord ; and let the lad go up
with his brethren. For how shall I go up to my father, 34
and the lad be not with me ? lest I see the evil that shall
come on my father.

Then Joseph could not refrain himself before all them 46
that stood by him ; and he cried. Cause every man to go
out from me. And he wept aloud, and the house of 2
Pharaoh heard. And Joseph said unto his brethren, 4
Come near to me, I pray you. And they came near.
And he said, I am Joseph your brother, whom ye sold
into Egypt. And now be not grieved that ye sold me
thither. [Go up now] and tell my father of all my glory 13
in Egypt, and of all that ye have seen, [and say to him,
Come down unto me], and thou shalt dwell in the land 10
of Goshen, and thou shalt be near unto me, thou, and thy
18

9T4 THE JUDJE:AN PROPHETIC NARRA TIVE /\

children, and tfay children's children, and thy fiodcs, and
13^ thy herds, and all that thou hast : and ye shall haste and
14 bring down my father hither. And he fell upon his
brother Benjamin's neck, and wept ; and Benjamin wept
upon his neck. [And the sons of Israel took their jour-
ney, and came tmto their father, and told him all the
28 words of Joseph.] And Israel said, It is enough ; Joseph
my son is yet alive : I will go and see him before I die.

How Israel went down into Egypt.

46 And Israel took his journey with all that he had [to

28 go down into Egjrpt to Joseph]. And he sent Judah
before him unto Joseph, to HeroOpolis tmto G<»hen ;

29 and they came into the land of Goshen. And Joseph
made ready his chariot, and went up to meet his father,
to Goshen ; and he presented himself tmto him, and fell

30 on his neck, and wept on his neck a good while. And
Israel said unto Joseph, Now let me die, since I have

31 seen thy face, that thou art yet alive. And Joseph said
unto his brethren, and unto his father's house, I will go
up, and teU Pharaoh, and will say unto him, My brethren,
and my father's house, which were in the land of Canaan,

32 are come tmto me ; and the men are shepherds ; and they
have brought their flocks, and their herds, and all that

33 they have. And it shall come to pass, when Pharaoh
shall call you, and shall say. What is your occupa-

34 tion ? that ye shall say, Thy servants have been keepers
of cattle from our youth even until now, both we, and
our fathers : that ye may dwell in the land of Goshen ;
for every shepherd is an abomination unto the Egjrptians.

47 Then Joseph went in and told Pharaoh, and said, My
father and brethren, and their flocks, and their herds,
and all that they have, are come out of the land of
Canaan ; and, behold, they are in the land of Goshen.

2 And from among his brethren he took five men, and pre-
X sented them unto Pharaoh. And Pharaoh said unto his

CIRC, 800 B. a «75

brethren, What is your occupation? And they said
unto Pharaoh, Thy servants are shepherds, both we,
and our fathers. To sojourn in the land are we come ; 4
for there is no pasture for thy servants' flocks; for
the fanoiine is sore in the land of Canaan : now there-
fore, we inray thee, let thy servants dwell in the land
of Goshen. [And Pharaoh said unto Joseph,] in the
land of Goshen let them dwell: and it thou knowest 6d
any able men among them, then make them rulers over
my cattle. So Israel dwelt in the land of Goshen. 27

And there was no bread in all the land ; for the famine 13
was very sore, so that the land of Bgjrpt fainted by rea-
son of the famine. And Joseph gathered up all the 14
money that was found in the land of Egypt, for the com
which they bought : and Joseph brought the money into
Pharaoh's house. And when the money was all spent in 15
the land of Egypt, all the Egyptians came unto Joseph,
and said, Give us bread : for why should we die in thy
presence? for there is no more money. And Joseph 16
said. Give your cattle; and I will give you for your
cattle, if there is no more money. And they brought 17
their cattle unto Joseph : and Joseph gave them bread
in exchange for the horses, and for the flocks, and
for the herds, and for the asses : and he fed them with
bread in exchange for all their cattle for that year.
And when that year was ended, they came unto him 18
the second year, and said tmto him, We will not hide
from my lord, how that our money is all spent ; and the
herds of cattle are my lord's ; there is nought left in the
sight of my lord, but our bodies, and our lands: where- 19
fore should we die before thine eyes, both we and our
land ? buy us and our land for bread, and we and our
land will be servants unto Pharaoh: and give us seed,
that we may live, and not die, and that the land be not
desolate. So Joseph bought all the land of Egjrpt for 20
Pharaoh ; for the Egyptians sold every man his field,
because the famine was sore upon them : and the land

276 THE JUD^AN PROPHETIC NARRA TIVE J\

21 became Pharaoh's. And as for the people, he removed
them to the cities from one end of the border of Egypt

22 even to the other end thereof. Only the land of the
priests bought he not ; for the priests had a portion from
Pharaoh, and did eat their portion which Pharaoh gave

23 them ; wherefore they sold not their land. Then Joseph
said unto the people. Behold, I have bought you this
day and your land for Pharaoh : lo, here is seed for you,

24 and ye shall sow the land. And it shall come to pass at
the ingatherings, that ye shall give a fifth unto Pharaoh,
and four parts shall be your own, for seed of the field,
and for your food, and for them of your households, and

25 for food for your little ones. And they said, Thou hast
saved our lives : let us find favor in the sight of my lord,

26 and we will be Pharaoh's servants. And Joseph made it
a statute concerning the land of Egypt unto this day,
that Pharaoh should have the fifth ; only the land of the
priests alone became not Pharaoh's.

The Story of the Blessing of Israel. How Ephraim

AND MaNASSEH were RECEIVED AS TRIBES.

29 And the time drew near that Israel must die : and he
called his son Joseph, and said unto him. If now I have
found favor in thy sight, put, I pray thee, thy hand
under my thigh, and deal kindly and truly with me ;

30 bury me not, I pray thee, in Egypt : but when I sleep
with my fathers, thou shalt carry me out of Egypt, and

(60 — 5) bury me in [my grave which I have digged for me
in the land of Canaan]. And he said, I will do as thou

31 hast said. And he said, Swear unto me : and he sware
unto him. And Israel bowed himself upon the bed's
head.

48 — ^b And Israel strengthened himself, and sat upon the
8a, 9^ bed. And Israel beheld Joseph's sons. And he said.
Bring them, I pray thee, unto me, and I will bless them.
10 Now the eyes of Israel were dim for age, so that he
13 could not see. And Joseph took them both, Ephraim in

CIRC. Soo B.C. 877

his right hand towards Israel's left hand, and Manasseh
in his left hand towards Israel's right hand, and brought
them near unto him. And Israel stretched out his right 14
hand, and laid it upon Bphraim's head, who was the
younger, and his left hand upon Manasseh's head, cross-
ing his hands; for Manasseh was the firstborn. And 17
when Joseph saw that his father laid his right hand upon
the head of Ephraim, it displeased him : and he held up
his father's hand, to remove it from Ephraim's head unto
Manasseh's head. And Joseph said unto his father, Not 18
so, my father: for this is the firstborn; put thy right
hand upon his head. And his father refused, and said, 19
I know it, my son, I know it.

He shall ilso becdme a people.

And h6 shall £lso be gr^at ;

Nevertheless his ydunger brdther

Shall surp^tes him in greatness,

And his s6ed be a fdlness of nations.

[And Israel called his sons], and said: Gather your- 49
selves together, that I may tell you that which shall be-
fall you in the latter days.

Assemble, and h^ar, sons of J^cob ; 2

And hearken to Israel your father.

R6uben, my ff rstbom art thdu, 3

My might, and firstfrdits of my strength ;
Pre-6minence of dfgnity, pre-eminence of pdwer.
W^ton as witer, thou shalt not hive the pre-6mi- 4

nence,
For thou modntedst the b^d of thy father,
And deffledst his cduch [...]•*

Sfmeon and L6vi are brethren, 5

weapons of violence their (...?)
My sdul, come ndt to their cduncil, 6

My gldry, join ndt their assembly.

* Vulgate, Et macuiasti stratum ejus.

278 THE JUDjEAN PROPHETIC NARRA TIVE J\

For m^n they sl€w in their ^ger,
And houghed dxen fn their self-wfll.

7 Clirsed be their r^ge, for its fierceness,
And their wr^th, for its crtielty :

I will divfde them in Jicob,
And scatter them in Israel.

8 Th6e, Judah (Praise), thy brethren shall priiae ;
Thy h^d* be on the ndck of thy f des ;

Thy father's sdns shall bow ddwn to thee.

9 The whflp of a Hon is Jtldah,

From the prdy art thou gdne up, my sdn.
He codches, he lies ddwn like a Ifon,
Like a Ifoness ; whd dares aiduse him ?

10 The scdptre shall ndt pass from Jddah,
Nor the st4ff from between his f <el^
Untfl he shall r&M:h unto ( ...?),
And tribes not his dwn shall ob^y him.

1 1 Binding^ his £ss to the vfne,

And his edit to the chdice of the vfnesj
He shall wish his garments in wfne,
His rdbe in the bldod of the grijpe.
I a His ^yes shall be reddened with w(ne,

And his t^eth shall be whfte with noiflk.

13 Z^bulun shall dw^U at the s^«>beach.
And a b^ch lot the ships shall he b£ ;
And his bdrder shall b^ upon Zf do<i.

14 A strdng-boned iss is issachar^
Kneeling between the ddng-hills.

45 And he fodnd his resting-place gdod,

And the l^d to be pl6asant ;
So he bdwed his shdulder to b^ar,
And became a sUve under t^kwork.

* Seemingly another play upon the name Jndah, the Hebrew word for ** hand ^
(yad) containing the tame letters except the last. Of. Dt. xxxiii. 7.

CIRC. Soo B, C. 879

D^ (Judge) shall jtidge his p&>ple i6

As dne of the tribes of Israel.

Let D^ be a snAe in the w^y, 17

An ^der in the p^th.

Biting the h^ls of the hdrse,

So that b&:kward f flleth the rider

I aw£t thy deUverance, O YAweh ! 18

G^ a crdwd (gedad) shall crdwd {gud) him, 19

Bnt h6 shall cr6wd on their r^ar.

Asher, his br£ad shall be i&ty 20

And dainties for kings he shall yield.

N£phtaU Is a slim <$ak, ai

That s<ndeth forth gdodly sh<$ots.

A frtiitful tree's {phrath for Bphrath?) tfffshoot is 22

Jdseph,
A frtiitful ti^e by a fodntain ;
His br^ches run <Sver the w^.

The drch^rs have sdrely bes^t him, 23

Shot £t and harassed him.

But his bdw abdde in strength, 24

And the £nns of his h^ds Were made strdng

By the lUnds of the Strdng One of Jicob,

By the drm5(?) of fhe Rdck of Israel.

By tliy father's Q6A who shall hfip thee, 25

By Bl-Shiddai, for h^ shall bl<ss thee,
With blessings of heaven from abdve,
Blessings of th' abyss couched ben6a^
Blessings of breasts and wdmb.

Thy father's bl6»ings surpto 96

The blessings of th' ^cient mountains,
The wealth of th' eternal hills :

280 THE JUD^AN PROPHETIC NARRA TIVE J\

They shall hi on the h^ad of J<5seph,

On the temples of the prince 'mid his brethren.

27 Benjamin, a w<51f that rivineth ;

In the mdming devduring the pr€y,
And at ^ven dividing the sp<5il.

28 All these are the twelve tribes of Israel : and this is it
33 that their father spake unto them. And he gathered up

his feet into the bed [and gave up the ghost]

The Story of Israel's Death and Burial.

50 And Joseph fell upon his father's face, and wept upon

2 him, and kissed him. And Joseph commanded his serv-
ants the physicians to embalm his father: and the

3 physicians embalmed Israel. And forty days were ful-
filled for him ; for so are fulfilled the days of embalming :
and the Egyptians wept for him threescore and ten days.

4 And when the days of weeping for him .were p^t, Joseph
spake unto the house of Pharaoh, saying. If now I have
found favor in your eyes, speak, I pray you, in the ears

5 of Pharaoh, saying, My father made me swear, saying,
Lo, I die ; in my grave which I have digged for me in
the land of Canaan, there shalt thou bury me. Now
therefore let me go up, I pray thee, and bury my father,

6 and I will come again. And Pharaoh said. Go up, and

7 bury thy father, according as he made thee swear. And
Joseph went up to bury his father : and with him went
up all the servants of Pharaoh, the elders of liis house,

8 and all the elders of the land of Egypt, and all the house
of Joseph, and his brethren, and his father's house : only
their little ones, and their flocks, and their herds, they

9 left in the land of Groshen. And there went up with him
both chariots and horsemen : and it was a very great

10 company. And they came to the threshing-floor of Atad,
which is beyond Jordan, and there they lamented with a
very great and sore lamentation : and he made a mourn-

CIRC, Sdo B, C. 381

ing for his father seven days. And when the inhabitants ii
of the land, the Canaanites, saw the mourning, they said.
This is a grievous mourning to the Egyptians : wherefore
the name of [the place] was called Abelmizraim (as if—
Mourning (eM) of the Egyptians), which is beyond Jor-
dan.

And Joseph returned into Egypt, he, and his brethren, 14
and all that went up with him to bury his father, after he
had buried his father.

THE EPHRAIMITE PROPHETIC NARRATIVE E,
CIRC. 75© B. C.

The Story of the Call op Abraham. How God brought

the father of the hebrews from beyoi^d the river,

and promised to make them a great nation.

. . . [Of old time the fathers dwelt beyond the
River, even Terah the father of Abraham and the father
of Nahor, and they served strange gods! And Ood took
Abraham from bejrond the River, and led him forth
from his father's •house tinto Sheibhem in the land of
Canaan.*] . . .

After these things God tame tmto Abraham in a 15— i
visioti, saying,

Abraham, b^ not af riid ;
f am a shield tmto th^^
Very gr6at shall b£ thy reward.

And Abraham said, Behold, to me thon hast given no 311
deed, and he that shUXl be possessor of my house is 2d
Elieser (?). And he brought him forth abroad, and said, 5
Look now toward heaven, and tetl the stars, if thou be
abfe to tell them : and he aaid tmto him. So Okatt thy
seed be.

The Story of Abraham and the PmtiSTiNEs. How
Sarah was taken akd restored.

And Abraham journeyed from thence toward the land 20
of the Negeb, and dwelt between Kadesh and Shur ; and
he sojourned in Gerar. And Abraham said of Sarah his 2
wife. She is my sister : and Abimelech king of Gerar sent,
and took Sarah. [But God suffered him not to touch
her, for he smote Abimelech and his house with a great

* Supplied from Josh. zziv. s ; Qen. zz. 13.
(988)

984 THE EPHRAIMITE PROPHETIC NARRA Tl VE E,

plague, and all the women of Abimelech's house were

3 barren.*] And Grod came to Abimelech in a dream of
the night, and said to him, Behold, thou art but a dead
man, because of the woman which thou hast taken ; for

4 • she is a man's wife. Now Abimelech had not come near

her : and he said. Lord, wilt thou slay even a righteous

5 nation ? Said he not himself unto me. She is my sister ?
and she, even she herself said, He is my brother : in the
integrity of my heart and the innocency of my hands

6 have I done this. And Grod said unto him in the dream,
Yea, I know that in the .integrity of thy heart thou hast
done this, and I also withheld thee from sinning against

7 me : therefore sufiEered I thee not to touch her. Now
therefore restore the man's wife ; for he is a prophet, and
he shall pray for thee, and thou shalt live : and if thou
restore her not, know thou that thou shalt surely die,

8 thou, and all that are thine. And Abimelech rose early
in the morning, and called all his servants, and told all
these things in their ears : and the men were sore afraid.

9 Then Abimelech called Abraham, and said imto him,
What hast thou done unto us ? and wherein have I sinned
against thee, that thou hast brought on me and on my
kingdom a great sin ? thou hast done deeds unto me that

10 ought not to be done. And Abimelech said unto Abraham,
What hadst thou in view, that thou hast done this thing ?

11 And Abraham said. Because I thought. Surely the fear
of Grod is not in this place ; and they will slay me for my

12 wife's sake. (And moreover she is of a truth my sister,
the daughter of my father, but not the daughter of my

13 mother ; and she became my wife \\) and it came to pass,
when Grod caused me to wander from my father's house,
that I said unto her. This is thy kindness which thou
shalt shew unto me; at every place whither we shall

14 come, say of me. He is my brother. And Abimelech

* Supplied aooordlng to vv. 6 and ^^,

t Verse xa U obviously parenthetic ; perhaps introduced by B into his material
from apologetic motives.

CIRC\ 750 B, a 286

took sheep and oxen, and gave them unto Abraham, and
restored him Sarah his wife. And Abimelech said, Be- 15
hold, my land is before thee: dwell where it pleaseth
thee. And imto Sarah he said. Behold, I have given thy 16
brother a thousand pieces of silver : behold, it is for thee
a covering of the eyes to all that are with thee ; and in
respect of all thou art righted (?). And Abraham prayed 17
unto God: and God healed Abimelech, and his wife,
and his maidservants ; and they bare children.

The Story of Isaac and Ishmael. How Hagar was

DRIVEN OUT.

[And it came to pass after these things, that Sarah
conceived when she was old, and bare Abraham a
son.] And Sarah said, God hath prepared laughter 21 — 6
(from the same stem as Isaac) for me, [and she called his
name Isaac] And the child grew, and was weaned : 8
and Abraham made a great feast on the day that Isaac
was weaned. And Sarah saw the son of Hagar the 9
Egyptian, which she had borne unto Abraham, playing
(from the same stem as Isaac). Wherefore she said unto 10
Abraham, Cast out this bondwoman and her son : for the
son of this bondwoman shall not be heir with my son,
even with Isaac. And the thing was very grievous in 11
Abraham's sight on account of his son. And God said 12
unto Abraham, Let it not be grievous in thy sight be-
cause of the lad, and because of thy bondwoman ; in all
that Sarah saith unto thee, hearken unto her voice ; for
in Isaac shall thy seed be called. And also of the son of 13
the bondwoman will I make a nation, because he is thy
seed. And Abraham rose up early in the morning, and 14
took bread and a skin of water, and gave it unto Hagar,
and put the child on her shoulder, and sent her away :
and she departed, and wandered in the wilderness of
Beer-sheba. And the water in the bottle was spent, and 15
she cast the child under one of the shrubs. And she 16
went, and sat her down over against him a good way off,

3M THE EPHRAIMITE PROPHETIC NARRA TIVE E,

as it were a bow-shot : for A» said. Let me not look up09i
the death of the child* l^beref ore did she sit dowxL

17 And the child lift up its voioe, and wept And God
heard the voice of the lad : and the angel of Grod called
to Hagar out of heaven, and said unto her, What aileth
thee, Hagar? fear not ; for God hath heard the voice of

18 the lad where he is. Arise, lift up the lad, and hold

19 him fast; for I will make him a great nation. And
God opened her eyes, and she saw a well of water ; and
she went, and filled the bottle with water, and gave the

20 lad drink. And God was with the lad, and he grew ; and
he dwelt in the wilderness, and became an archer.

21 And he dwelt in the wilderness of Paran : and his mother
took him a wife out of the land of Egypt

The Story of the Wells of the Negeb. The Covenant

AT BeER-SHEBA.

[And Abraham departed from Grerar and dwelt in the
valley of Grerar. And there Isaac's servants digged a well,
and found running water. And the herdmen of Gerar
strove with Abraham's herdmen, saying, The water is
ours : and he called the name of the well Esek ("Conten-
tion"); because there they contended with him. And
they digged another well, and they strove for that also ;
and he called the name of it Sitnah (" Enmity "). And
he removed from thence^ and digged another well ; and
for that they strove not So he called the name of it
Rehoboth (" Room "). And from thence he went up to
Beer-sheba.*]

22 And it came to pass at that time, that Abimelech and
Phicol the captain of his host spake unto Abraham,
saying,

G<5d is with thee in ill whatsoever thou ddest ;

23 Ndw therefore sw&r unto m6 by G<Sd in this plice,
That thdu wilt not br^ak faith with m^, nor my kith

and kfn :

* Supplied in aocordanoe with zxvl. 17-43 and xxi. 95.

CIRC, fso B. C 2«r

After my kfndness to th<e thou shalt d6 unto m&t
And to the Und wherein thou h^t dw^lt.

And Abraham said, I will swear. And Abraham re- 24, 35
proved Abimelech because of the well of water, which
Abimelech's servants had violently taken away. And 26
Abimelech said, I know not who hath done this thing :
neither didst thou tell me, neither yet heard I of it, but
to-day. And Abraham took sheep and oxen, and gave 27
them unto Abimelech ; and they two made a covenant.
And Abraham set seven ewe lambs of the flock by them- 28
selves. And Abimelech said unto Abraham, What mean 29
these seven ewe lambs which thou hast set by them-
selves ? And he said, These seven ewe lambs shalt thou 30
take of my hand, that it may be a witness unto me that
I have digged this well. And he called it Shibah 36 — 33
("Seven "): therefore the name of this city is Beer-sheba
tmto this day.

And AbraJiam sojourned in the land of the Philis- 21 — 34
tines many days.

The Story of the Mount or God(?). How God proved
Abraham. The sacrifice of Isaac

And it came to pass after these things, that God did 22
prove Abraham, and said unto him, Abraham : and he
said, Here am I. And he said, Take now thy son, thine 2
only son, whom thou lovest, even Isaac, and get thee
into the land of ( ••.••), and offer him there for a
burnt offering upon one of the mountains which I will
tell thee of. And Abraham rose early in the morning, 3
and saddled his ass, and took his two young men with
him, and Isaac his son ; and he clave the wood for the
burnt offering, and rose up, and went unto the place of
which God had told him. On the third day Abraham 4
lifted up his eyes, and saw the place afar off. And 5
Abraham said imto his young men. Abide ye here with
the ass, and I and the lad will go yonder ; and we will

d88 THE KPHRAIMITE PROPHETIC NARRA TIVE E,

6 worship, and come again to yon. And Abraham took the
wood of the burnt ofEering, and laid it upon Isaac his
son ; and he took in his hand the fire and the knife ; and

7 they went both of them together. And Isaac spake unto
Abraham his father, and said, My father : and he said.
Here am I, my son. And he said, Behold, the fire and
the wood : but where is the lamb for a burnt offering ?

8 And Abraham said, God will provide himself the lamb
for a burnt offering, my son : so they went both of them

9 together. And they came to the place which God had
told him of ; and Abraham built the altar there, and laid
the wood in order, and botmd Isaac his son, and laid him

ID on the altar, upon the wood. And Abraham stretched

11 forth his hand, and took the knife to slay his son. And
the angel of God called tmto him out of heaven, and said,

12 Abraham, Abraham : and he said. Here am I. And he
said, Lay not thine hand upon the lad, neither do thou
anything unto him: for now I know that thou fearest
God, seeing thou hast not withheld thy son, thine only

13 son, from me. And Abraham lifted up his eyes, and
looked, and behold, behind him a ram caught in the
thicket by his horns : and Abraham went and took the
ram, and offered him up for a burnt offering in the stead

14 of his son. And Abraham called the name of that place
. . . (" God is provider ?'*), as it is said to this day. In

19 the Mount of God it shall be provided. So Abraham re-
turned unto his young men, and they rose up and went
together to Beer-sheba; and Abtaham dwelt at Beer-
sheba.

The Story of Isaac.

20 And it came to pass after these things, that [Abraham
sent and took a wife for Isaac his son from Aram Nahar-
aim ; and her name was Rebekah, the daughter of Beth-
uel, the sister of Laban. And Bethuel was the son of
Nahor, Abraham's brother.

CIRC, rso B. C 28!

And Abraham died, an old man, and full of years ; and
Isaac his son buried him in Beer-sheba. And Isaac
dwelt in that land, and was fruitful. And Rebekah
bare Isaac two sons, at one birth. And the firstborn was
rough and hairy, and she called his name Esau, and the
younger . . . and his name was called Jacob.]

The Story of the Blessing of Isaac. How Jacob

SUPPLANTED EsAU.

[And when Isaac was old,] he called Esau his elder 27 — i
son, and said unto him, My son : and he said unto him.
Here am I. And he said. Behold now, I am old, I know 2
not the day of my death. Now therefore make me sav- 4
oury meat, such as I love, and bring it to me, that I may
eat; that my soul may bless thee before I die. And 5
Rebekah heard when Isaac spake to Esau his son. [And
she said to Jacob, Behold thy father hath called Esau to
bless him ; for I heard him say,] make me savoury meat, 7
that I may eat, and bless thee before my death. Now 8
therefore, my son, obey my voice according to that
which I conMnand thee. Go now to the flock, and fetch 9
me from thence two good kids of the goats ; and I will
make them savoury meat for thy father, such as he lov-
eth : and thou shalt bring it to thy father, that he may 10
eat, so that he may bless thee before his death. And 11
Jacob said to Rebekah his mother. Behold, Esau my
brother is a hairy man, and I am a smooth man. My 12
father peradventure will feel me, and I shall seem to
him as a deceiver ; and I shall bring a curse upon me,
and not a blessing. And his mother said unto him, 13
Upon me be thy curse, my son : only obey my voice,
and go fetch me them. So he went, and fetched, and 14
brought them to his mother: and his mother made
savoury meat, such as his father loved. And she put the 16
skins of the kids of the goats upon his hands, and upon
the smooth of his neck : and she gave the savoury meat 17
19

d90 THE EPHRAIMITE PROPHETIC NARRA TIVE E,

and the bread, which she had prepared, into the hand of
1 8 her son Jacob. And he came unto his father, and said,

2 1 My father : and he said, Here am I. And Isaac said tmto
Jacob, Come near, I pray thee, that I may feel thee, mjr

22 son, whether thou be my very son Esau or not And
Jacob went near unto Isaac his father ; and he felt him,
and said, The voice is Jacob's voice, but the hands are

23 the hands of Esau. And he discerned him not, because
his hands were hairy, as his brother Esau's hands : so he
blessed him, [and said,]

28 Abundance of d^w, from the heavens thy G<5d shall

aflEdrd thee.
And the fatness of e£rth [from ben^th].
With plenty of c6m and wfne [ ].

29 A Idrd thou shalt h€ to thy brethren.

To th6e shall bow ddwn all the sdns of thy mdther.

Tpb And Jacob was yet scarce gone out from the presence
of Isaac his father, that Esau his brother came in from

31 his htmting. And he also made savoury meat, and
brought it unto his father. [And Isaac trembled very
exceedingly, and said, Who then is he that hath brought
me savoury meat, and I have eaten of all and blessed
him before thou earnest? yea, he shall have the bless-

34 ing.] When Esau heard the words of his father, he
cried with an exceeding great and bitter cry, and said
unto his father. Bless me, even me also, O my father.

35 And he said, Thy brother came with guile, and hath
36^ taken away thy blessing. And. he said, Hast thou not

37 reserved a blessing for me ? And Isaac answered and
said unto Esau, Behold, I have made him thy lord, and
all his brethren have I given to him for servants ; and
with com and wine have I sustained him: and what then

38 shall I do for thee, my son? And Esau said unto his
father, Is the blessing the only one thou hast, my father?
bless me, even me also, O my father. And Esau lifted

CIRC. 7SO B, C 081

Up his voice, and wept And Isaac his father answered 39
and said unto him,

P&r from the fitness of eirth hencefdrth l>e thy

dwelling,
P^ from the d6ws of the heavens.
Subsistence thou'Ut gfin by thy sw<5rd, subject still 40

to thy brdther ;
But, struggling still to be fr6e,
Shalt t€ar <5flE at length his ydke from thy shdulder.

And Esau said in his heart, The days of mouming for 41^
my father are at hand; then will I slay my brother
Jacob. And the words of Esau her elder son were told 43
to Rebekah ; and she sent and called Jacob her younger
son, and said tmto him, Behold, thy brother Esau, as
touching thee, doth comfort himself with the thought of
killing thee. Now therefore, my son, obey my voice ; 43
and arise, flee thou to Laban my brother, to Haran ; 44
and tarry with him a few days, until thy brother's fury
turn away.

The Story of Bethel. How Jacob anointed the
pillar there.

[So Jacob arose and fled.] And he lighted upon 28 — n
the [holy] place, and tarried there all night, because the
sun was set ; and he took one of the stones of the place,
and put it under his head, and lay down in that place to
sleep. And he dreamed, and behold a ladder set up on 12
the earth, and the top of it reached to heaven : and behold
the angels of God ascending and descending on it. And 17
he was afraid, and said,

How dreadful a plice is this !

This is naught 61se than Gdd's hduse.

And this is the g£te of h6aven.

And Jacob rose up early in the morning, and took the 18
stone that he had put under his head, and set it up for a

d«i THE EPHRAIMITE PROPHETIC NARRA TIVE E,

20 pillar, and poured oil upon the top of it And Jacob
vowed a vow, sa)dng, If God will be with me, and will
keep me in this way that I go, and will give me bread to

21 eat, and raiment to put on, so that I come again to my

22 father's house in peace, then shall this stone, which I
have set up for a pillar, be God's house (Beth-el) : and of
all that thou shalt give me I will surely give the tenth
unto thee.

The Story of Jacob's Service with Laban. How
Laban gave him Leah and Rachel to wife.

29 Then Jacob went on his journey, and came to the land

of the children of the east. [And he came to Laban his

14^ mother's brother.] And he abode with him the space of

15 a month. And Laban said unto Jacob, Because tliou art
my brother, shouldest thou therefore serve me for

16 nought? tell me, what shall thy wages be ? And Laban
had two daughters : the name of the elder was Leah, and

17 the name of the younger was Rachel. And Leah's eyes
were weak ; but Rachel was beautiful and well favoured.

18 And Jacob loved Rachel ; and he said, I will serve thee

19 seven years for Rachel thy younger daughter. And
Laban said, It is better that I give her to thee, than that

20 I should give her to another man : abide with me. And
Jacob served seven years for Rachel ; and they seemed
unto him but a few days, for the love he had to her.

21 And Jacob said unto Laban, Give me my wife, for my

22 days are fulfilled, that I may go in unto her. And
Laban gathered together all the men of the place, and

23 made a feast. And it came to pass in the evening, that
he took Leah his daughter, and brought her to him ; and

25 he went in unto her. And it came to pass in the morn-
ing that, behold, it was Leah: and he said to Laban,
What is this thou hast done unto me? did not I serve
with thee for Rachel ? wherefore then hast thou cheated

27 me? [And Laban said,] Fulfil the [festal] week of this

CIRC. 7SO B. C. *W

one, and we will give thee the other also for the service
which thou shalt serve with me yet seven other years.
And Jacob did so, and fulfilled her week : and he gave 28
him Rachel his daughter to wife. And he went in also 30
unto Rachel, and he loved Rachel more than Leah, and
served with him yet seven other years.

The Story of the rivalry of Leah and Rachel,
how the patriarchs were born and named.

[And Leah bare unto Jacob Reuben and Simeon, and
Levi and Judah.]

And when Rachel saw that she bare Jacob no children, 80
Rachel envied her sister; and she said unto Jacob, Give
me children, or else I die. And Jacob's anger was kind- 2
led against Rachel : and he said. Am I in Grod's stead,
who hath withheld from thee the fruit of thy womb ?
And she said. Behold my maid Bilhah, go in unto her ; 3
that she may bear upon my knees : and Jacob went in 4^
unto her. And Bilhah conceived, and bare Jacob a son. 5
And Rachel said, God hath judged {dan) me, and hath 6
also heard my voice, and hath given me a son : therefore
called she his name Dan. And she conceived again, and 7
{bare a son]. And Rachel said. With wrestlings of God 8
have I wrestled (niphtal) with my sister, and have pre-
vailed ; and she called his name Naphtali. [And Leah
also gave her handmaid Zilpah to Jacob. And Zilpah
bare Gad and Asher. And Leah cried unto God.] And 17
God hearkened unto Leah, and she conceived, and bare
Jacob a fifth son. And Leah said, God hath given me my 18
hire (sacAar), because I gave my handmaid to my husband:
so she called his name Issachar. And Leah conceived 19
again, and bare a sixth son to Jacob. And Leah said, 20
God hath endowed me with a good dowry {zebed) ; and
she called his name 2^buluiv [And Rachel also cried
unto God.] And God hearkened to her. And she con- 22b
ceived, and bare a son : and said, God hath taken away 23
{asaph) my reproach : so she called his name Joseph. 24

m THE EPHRAIMITE PROPHETIC NARRA TIVE E,

The Story of Jacob's service with Lab an. How God
gave him the wealth of the svrian.

36 [And Jacob said unto Laban,] Give me my wives and
my children for whom I have served thee, and let me go :
for thou knowest my service wherewith I have served

28 thee. And he said, Appoint me thy wages, and I will
give it. [Whatsoever thou shalt ask me I will give, if
thou wilt tarry] and keep [the flock. And Jacob said,]

32 I will pass through all thy flock to-day, removing from
thence every speckled and spotted one, and every black
one among the sheep, and the spotted and speckled

33 among the goats : and it shall be my hire. So shall my
righteousness answer for me hereafter, when thou shalt
come concerning my hire that is before thee : every one
that is not speckled and spotted among the goats, and
black among the sheep, that [if found] with me shall
be counted stolen. [And Laban said. So let it be ; the
specified shall be thy wages. So Jacob separated the
flock, and he set the speckled and spotted by themselves
for his own, and the white by themselves for Laban.
But he set the faces of the white toward the speckled and

S8d spotted in the flock of Laban,*] at the watering troughs
where the flocks came to drink ; for they rutted when
they came to drink. [So all the flock bare speckled and
spotted. And when Laban saw that all the flock bare
speckled and spotted, he was very wroth, and said to
Jacob, Thy wages are too much. Be content, and take
the ringstraked and the black only. And Jacob said, I
will serve thee for the ringstraked and the black. And
again he separated the flock, and set the white and
speckled by themselves for Laban, and the ringstraked

40^ and the black by themselves for his own.] And he set
the faces of the flocks toward the ringstraked and all the
black in the flock of Laban. [So all the flock bare ring-
straked and black.]

* Snpplied from xxxi. 7-9.

CIRC. 7SO B. a m

The Story of Jacob's Return, and the Covenant

AT GiLEAD.

And Jacob beheld the cotintenance of Laban, and, 31 — 2
behold, it was not toward him as beforetime. And Jacob 4
sent and called Rachel and Leah to the field unto his
flock, and said unto them, I see your father's counten- 5
ance, that it is not toward me as beforetime ; but the God
of my father hath been with me. And ye know that 6
with all my power I have served your father. And your 7
father hath deceived me, and changed my wages ten
times; but God suffered him not to hurt me. If he said thus, 8
The speckled shall be thy wages ; then all the flock bare
speckled : and if he said thus, The ringstraked shall be
thy wages; then bare all the flock ringstraked. Thus 9
God hath taken away the cattle of your father, and given
them to me. And it came to pass at that time, that I 10
lifted up my eyes, and saw in a dream, .... and, 1 1
behold, the angel of God said unto me in the dream, Jacob :
and I said, Here am I. And he said, I am the God of Beth- 13
el, where thou anointedst a pillar, where thou vowedst a
vow unto me : now arise, get thee out from this land, and
return unto the land of thy nativity. And Rachel and 14
Leah answered and said unto him, Is there yet any por-
tion or inheritance for us in our father's house ? Are we 15
not counted of him strangers ? for he Jiath sold us, and
hath also quite devoured the price paid for us. For all 16
the riches which God hath taken away from our father,
that is ours and our children's: now then, whatsoever
God hath said unto thee, do. Then Jacob rose up, and 17
set his sons and his wives upon the camels ; and he car- 18
ried away all his cattle. Now Laban was gone to shear 19
his sheep : and Rachel stole the teraphim that were her
father's. And Jacob stole away unajvares to Laban the 20
Syrian, in that he told him not that he fled. So he fled 21
with all that he had ; and set his face toward the moun-
tain of Gilead.

d96 THE EPHRAIMITE PROPHETIC NARRA TIVE E,

22 And it was told Laban on the third day that Jacob

23 was fled. And he took his brethren with him, and pur-
sued after him seven days* journey; and he overtook

24 him in the mountain of Gilead. And God came to Laban
the Syrian in a drejim of the night, and said unto him,
Take heed to thyself that thou speak not to Jacob either

26 good or bad. And Laban said to Jacob :

Wh^t hast thou ddne, that thou stalest aw^y,
And didst b6ar o£E my daughters, as captives of the
swdrd ?

28 Nor siifferedst me to kfss my s6ns and my daughters ?
N6w hast thou icted in f 611y.

29 It is in the power of my hand to do you hurt : but the
God of your father spake unto me yesternight, saying,
Take heed to thyself that thou speak not to Jacob either

30 good or bad. And now, if thou must by all means be
gone, because thou sore longedst after thy father's house,

32 yet wherefore hast thou stolen my gods? And he said.
With whomsoever thou findest thy gods, he shall not
live: before our brethren discern thou what is thine
with me, and take it to thee. For Jacob knew not that

33 Rachel had stolen them. And Laban went into Jacob's
tent, and into Leah's tent ; but he found them not. And
he went out of Leah's tent, and entered into Rachel's

34 tent. Now Rachel had taken the teraphim, and put
them in the camel's furniture, and sat upon them. And
Laban felt about all the tent, but found them not.

35 And she said to her father. Let not my lord be angry
that I cannot rise up before thee; for the manner of
women is upon me. And he searched, but found not the

36 teraphim. And Jacob was wroth, and chode with Laban:
and Jacob answered, and said to Laban,

Whit is my trespass ? whit is my sfn ?

37 That thdu hast pursded me, and ransacked my sttiff ?
Whit hast thou f <5und of ill thy beldngings ?

CIRC. 7SO B. C. «W

S6t it down h^re before my kin and thy kin,
And thty shall be jtidge betw^n ns.

This twfoty y^ars I have b6en with th6e, 38

Thy 6wes and thy sh6-goats have n<5t cast their

ydung ;
Nor 6ver a ribn of thy fldck have I 6aten.
The t<Sm of blasts I brought not to th6e : 39

f baffc its 16ss ; of my h&id thou didst cl^m it,
Whether stdlen by d&y, or stdlen by night.

Thus wds I ; by diy, constimed of the h&t, 40

By night, of the f rdst ; while my sl6ep fled mine €yes.

These twenty y^ars have I b6en in thy hduse : 41

Fourteen y<ars I served for thy daughters,

And sfx years I served for thy fldck.

And th<Su hast Altered my w^ges ten times.

Btit for my father's G6d, God of Abraham, 42

And hid not the F6ar of Isaac been with me,

Even now thon hadst s6nt me 6mpty awdy.

Mine affliction, and tdil of my h^ds God hath s6en.

And rebtiked thee last night.

And Jacob took a stone and set it up for a pillar. 45
And Laban [made a cairn and] called it Jegar-sahadntha 47
(In Aramaic, Cairn of Witness), but Jacob called it Gal-
eed (i. e. Gilead, as if =- gal /d. Cairn of Witness in
Hebrew). And Laban said to Jacob : 51

Behdld, and s6e this c£m,

Which f have cast lip between m^ and th6e.

Witness (fd) shall h6 this c^m (gal) 52

That i pass not <5ver this ciim unto th6e,

And that thdu pass not 6ver to m6 for hirm.

Abraham's Gdd be jtidge between us. 53

And Jacob sware by the Fear of his father Isaac. And 54
Jacob offered a sacrifice in the mountain, and called his

d96 THE EPHRAIMITE PROPHETIC NARRA TIVE E,

brethren to eat bread: and they did eat breads and
55 tarried all night in the mountain. And early in the
morning Laban rose up, and kissed his sons and his
daughters, and blessed them : and Laban departed, and
returned unto his place.

The Story of Mahanaim and Peniel How Jacob met
Esau again in peace.

82 And Jacob went on his way, and the angels of God

2 met him. And Jacob said when he saw them, This is

God's host : and he called the name of that place Mahan-

13a aim (Two Hosts). And he lodged there that night.
[And Jacob sent a gift unto Esau his brother from

3, 22 Mahanaim] unto the field of Edom. And he took [his
household] and passed over the ford of Jabboq. [ . . . ]

30 And Jacob called the name of the place Peniel (Face of
God): for, said he, I have seen God face to face, and my

life is preserved

[And, behold, Esau came to meet him, and when he

83 — ^ saw him,] he fell on his neck, and kissed him : and
5 they wept. And he lifted up his eyes, and saw the
women and the children ; and said. Who are these with
thee? And he said. The children which God hath
graciously given thy servant. [And Esau said. Where-
fore hast thou sent me a gift. Keep that which is thine.

II And Jacob said,] Take, I pray thee, my gift that is
brought to thee ; because Grod hath dealt graciously with
me, and because I have abtmdance. And he urged him,
and he took it

The Story of the Pillar and Altar by Shechem.

18 So Jacob came in peace to Shechem, a city which is
in the land of Canaan, and encamped before the city.

19 And he bought the parcel of grotmd, where he had
spread his tent, at the hand of the children of Hamor,

20 Shechem's father, for an hundred kesitas. And he set up

CIRC. 750 B. C, 300

a pillar there and called it Bl-elohe*Israel (God, the God
of Israel).

The Story of the Conquest of Shechem. How Jacob
avenged his daughter's honor and conquered

THE CITY.

And Dinah the daughter of Leah which she bare 34 — i
unto Jacob, went out to see the daughters of the land.
[And Shechem the son of Hamor saw her,] and lay with a
her. And he spake comfortingly to the damsel. And 3, 4
Shechem spake unto his father Hamor, saying. Get me
this damsel to wife. And Hamor the father of Shechem 6
went out tmto Jacob to commune with him. And Hamor 8
communed with him, saying, The soul of my son Shech-
em longeth for your daughter : I pray you give ker unto
him to wife. And intermarry with us ; give your 9
daughters unto us, and take our daughters unto you.
And ye shall dwell with us : and the land shall be before 10
you ; dwell and trade ye therein, and get you possessions
therein. [And the sons of Jacob answered, and said,]
We cannot do this thing, to give our sister to one that is 14
imcircumcised ; for that were a reproach unto us : only 15
on this condition will we consent unto you : if ye will be
circumcised as we be ; then will we give our daughters 16
tmto you, and we will take your daughters to us, and we
will dwell with you, and we will become one people.
But if ye will not hearken unto us, to be circumcised ; 17
then will we take our daughter, and we will be gone.
And their words pleased Hamor. And Hamor and 18, 20
Shechem his son came unto the gate of their city, and
commimed with the men of their city, saying. These men 21
are peaceable with us ; therefore let them dwell in the
land, and trade therein ; for, behold, the land is large
enough for them ; let us take their daughters to us for
wives, and let us give them our daughters. Only on this 22
condition will the men consent unto us to dwell with us»

BOO THE EPHRAIMITE PROPHETIC NARRA TIVE E,

to become one people, if we be circumcised, as they are

24 circumcised. And unto Hamor and unto Shechem his
son hearkened all that went out of the gate of his city ;
all that went out of the gate of his city were circumcised.

25 And it came to pass on the third day, when they were
sore, that [Jacob and his people] came upon the city all

27 unsuspecting, and slew them. The sons of Jacob came

28 upon the slain, and spoiled the city. They took their
flocks and their herds and their asses, and that which was

29 in the city, and that which was in the field ; and all their
wealth, and all their little ones and their wives, took they
captive.

The Story of the Altar at Bethel, and of the Oak
OF Deborah. How Jacob came to Bethel, and

DWELT there.

85 And God said unto Jacob, Arise^ go up to Bethel, and
dwell there : and make there an altar unto God, who ap-
peared unto thee when thou fleddest from the face of

2 Esau thy brother. Then Jacob said unto his household,
and to all that were with him. Put away the strange gods
that are among you, and purify yourselves, and change

3 your garments : and let us arise, and go up to Bethel ;
and I will make there an altar unto God, who answered
me in the day of my distress, and was with me in the

4 way which I went. And they gave unto Jacob all the
strange gods which were in their hand, and the rings
which were in their ears ; and Jacob hid them under the

5 oak which was by Shechem. And they journeyed : and a
terror from God was upon the cities that were rotmd about

6 them, and they did not pursue after Jacob. And Jacob
came to Bethel, he and all the people that were with

7 him. And he built there an altar, and called the place
El-beth-el (God of Bethel) : because there God was re-
vealed unto him, when he fled from the face of his

8 brother. And Deborah Rebekah's nurse died, and she

CIRC, 750 B. C. 801

was buried below Bethel under the oak : and the name
of it was called AUon-bacuth (Oak of Weeping).

The Story of the Pillar of Rachel's Tomb.

And Rachel died, and was buried in the way to Eph- 19
rath. And Jacob set up a pillar upon her grave : the 20
same is the Pillar of Rachel's grave unto this day.

The Story of Joseph. How he dreamed of future things,

AND how, his brethren PLOTTING AGAINST HIM,
HE WAS STOLEN BY THE MiDIANITES.

Now Joseph was a lad, feeding the flock with his 37 — 2
brethren: and Joseph brought the evil report of them
unto their father. And Joseph dreamed a dream, and 5
he told it to his brethren. And he said unto them, Hear, 6
I pray you, this dream which I have dreamed : for, be- 7
hold, we were binding sheaves in the field, and, lo, my
sheaf arose, and also stood upright ; and, behold, your
sheaves came round about, and made obeisance to my
sheaf.

And his brethren said to him, 8

Shalt th6u indeed r^ign over lis ?
Or shalt th6u have the nile over lis ?

And he dreamed yet another dream, and told it to his 9
brethren, and said. Behold I have dreamed yet a dream :
and, behold, the sun and the moon and eleven stars made
obeisance to me. And he told it to his father, and to his 10
brethren ; and his father rebuked him, and said unto him.
What is this dream that thou hast dreamed ? Shall I and
thy mother and thy brethren indeed come to bow down
oiirselves to thee to the earth ? And his brethren envied 11
him ; but his father kept the saying in mind. [And it
came to pass after these things, that Jacob called Joseph,
and said unto him, Joseph.] And he said to him, Here 13^
am I. And he said to him, Gro now, see whether it be 14
well with thy brethren, and well with the flock; and

808 THE EPHRAIMITE PROPHETIC NARRA TIVE E,

bring me word again. [So Joseph went to find his

15 brethren.] And a certain man fotmd him, and, behold,
he was wandering in the field : and the man asked him,

16 sa3ring, What seekest thou? And he said, I seek my
brethren : tell me, I pray thee, where they are feeding

1 7 [the flock]. And the man said. They are departed hence:
for I heard them say. Let us go to Dothan. And Joseph
went after his brethren, and found them in Dothan.

19 And they said one to another, Behold, this dreamer

20 Cometh. Come now therefore, and let us slay him, aad
cast him into one of the pits, and we will say. An evil
beast hath devoured him : and we shall see what will

22 become of his dreams. And Reuben said unto them,
Shed no blood ; cast him into this pit that is in the wil-
derness, but lay no hand upon him : that he might de-
liver him out of their hand, to restore him to his father.

23 And it came to pass, when Joseph was come imto his
brethren, that they stript Joseph of his coat, and they

24 took him, and cast him into the pit : and the pit was

25 empty, there was no water in it. And they sat down to

28 eat bread. And there passed by Midianites, merchant-
men ; and they drew and lifted up Joseph out of the pit,

29 and brought Joseph into Egypt, And Reuben returned
unto the pit ; and, behold, Joseph was not in the pit ; and

30 he rent his clothes. And he returned imto his brethren,
and said, The child is not; and I, whither shall I go?

31 And they took Joseph's coat, and killed a he-goat, aad

32 dipped the coat in the blood ; and they brought it to
their father ; and said, This have we found : know now

33 whether it be thy son's coat or not. And he knew it, and
said, It is my son's coat; an evil beast hath devoured

34 him. And Jacob rent his garments, and put sackcloth
upon his loins, and mourned for his son many days.

How Joseph was a slave in Egypt, and interpreted
Pharaoh's dream.

36 And the Midianites sold him into Egypt unto Potiphar,

CIRC, 750 B. C. 808

a eunuch of Pharaoh's, the chief executioner. And 89 — 4^
he ministered unto him. And he left all that he had in 6a
Joseph's hand.

And it came to pass after these things, that Pharaoh 40 — a
was wroth against his two officers, against the chief of
the butlers, and against the chief of the bakers. And he 3
put them in ward in the house of the chief executioner.
And the chief executioner charged Joseph with them, 4
and he ministered imto them : and they continued a sea-
son in ward. And they dreamed a dream both of them, 5
each man his dream, in one night, each man according to
the interpretation of his dream. And Joseph came in 6
imto them in the morning, and saw them, and, behold,
they were sad. And he asked Pharaoh's officers that 7
were with him in ward in his master's house, saying,
Wherefore look ye so sadly to-day? And they said unto 8
him. We have dreamed a dream, and there is none that
can interpret it And Joseph said unto them. Do not in-
terpretations belong to God? tell it me, I pray you.
And the chief butler told his dream to Joseph, and said 9
to him,

In my dr^am, behdld, a vine was bef dre me ;
And fn the vine were three branches : 10

And this seemed to btid, its bldssoms shot f 6rth ;
The cWsters thereof ripened gripes.

And Pharaoh's cup was in my hand; and I took the 11
grapes, and pressed them into Pharaoh's cup, and I gave
the cup into Pharaoh's hand. And Joseph said unto 12
him, This is the interpretation of it : the three branches 13
are three days ; within yet three days shall Pharaoh lift
up thine head, and restore thee tmto thine office: and
thou shalt give Pharaoh's cup into his hand, after the
former manner when thou wast his butler. But have 14
me in thy remembrance when it shall be well with thee,
and shew kindness, I pray thee, tmto me, and make men-
tion of me imto Pharaoh, and bring me out of this house:

a04 THE EPHRAIMITE PROPHETIC NARRA TIVE E,

15 for indeed I was stolen away out of the land of the

16 Hebrews. When the chief baker saw that the interpre-
tation was good^ he said unto Joseph, I also was in
my dream, and, behold, three baskets of white bread

17 were on my head; and in the uppermost basket there
was of all manner of bakemeats for Pharaoh ; and the
birds did eat them out of the basket upon my head.

18 And Joseph answered and said, This is the interpretation

19 thereof: the three baskets are three days; within yet
three days shall Pharaoh lift up thy head from off thee,
and shall hang thee on a tree ; and the birds shall eat thy

20 Sesh from off thee. And it came to pass the third day,
which was Pharaoh's birthday, that he made a feast unto
all his servants : and he lifted up the head of the chief
butler and the head of the chief baker among his serv-

2 1 ants. For he restored the chief butler unto his butlership

22 again ; and he gave the cup into Pharaoh's hand : but he
hanged the chief baker: as Joseph had interpreted to

23 them. Yet did not the chief butler remember Joseph,
but f orgat him.

41 And it came to pass at the end of two full years, that
Pharaoh dreamed: and, behold, he stood by the river.

2 And, behold, there came up out of the river seven kine,
well favoured and fat fleshed ; and they fed in the reed-

3 grass. And, behold, seven other kine came up after them
out of the river, ill favoured and leanfleshed ; and stood

4 by the other kine upon the brink of the river. And the
ill favoured and leanfleshed kine did eat up the seven

5 well favoured and fat kine. So Pharaoh awoke. And he
slept and dreamed a second time: and, behold, seven
ears of com came up upon one stalk, rank and good.

6 And, behold, seven ears, thin and blasted with the east

7 wind, sprung up after them. And the thin ears swal-
lowed up the seven rank and full ears. And Pharaoh

8 awoke, and, behold, it was a dream. And it came to pass
in the morning that his spirit was troubled ; and he sent
and called for all the magicians of Egypt, and all the

CIRC. 7SO B, C. 806

wise men thereof : and Pharaoh told them his dream ;
but there was none that could interpret them unto Pha-
raoh. Then spake the chief butler unto Pharaoh, saying, 9
I do remember my faults this day : Pharaoh was wroth 10
with his servants, and put them in ward in the house of
the chief executioner, me and the chief baker : and we 1 1
dreamed a dream in one night, I and he ; we dreamed
each man according to the interpretation of his dream.
And there was with us there a young man, an Hebrew, 12
servant to the chief executioner; and we told him,
and he interpreted to us our dreams ; to each man ac-
cording to his dream he did interpret. And it came to 13
pass, as he interpreted to us, so it was ; I was restored
unto mine office, and he was hanged. Then Pharaoh sent 14
and called Joseph, and he shaved himself, and changed
his raiment, and came in unto Pharaoh. And Pharaoh 15
said tmto Joseph, I have dreamed a dream, and there is
none that can interpret it : and I have heard say of thee,
that when thou hearest a dream thou canst interpret it.
And Joseph answered Pharaoh, saying. It is not in me : 16
God shall give Pharaoh an answer of peace. And Pha- 17
raoh spake unto Joseph, In my dream, behold, I stood
upon tiie brink of the river : and, behold, there came up 18
out of the river seven kine, f atfleshed and well favoured ;
and they fed in the reed-grass : and, behold, seven other 19
kine came up after them, poor and very ill favoured and
leanfleshed, such as I never saw in all the land of Egypt
for badness : and the lean and ill favoured kine did eat 20
up the first seven fat kine: and when they had eaten 21
them up, it could not be known that they had eaten
them ; but they were still ill favoured, as at the begin-
ning. So I awoke. And I saw in my dream, and, behold, 22
seven ears came up upon one stalk, full and good : and, 23
behold, seven ears, withered, thin, [and] blasted with the
east wind, sprung up after them : and the thin ears swal- 24
lowed up the seven good ears : and I told it unto the
magicians ; but there was none that could declare it to
20

80$ THE EPHRAIMITE PROPHETIC NARRA TIVE E,

25 me. And Joseph said unto Pharaoh, The dream of Pha-
raoh is one : what God is about to do he hath declared

26 imto Pharaoh. The seven good kine are seven years;
and the seven good ears are seven years : the dream is

27 one. And the seven lean and ill favoured kine that came
up after them are seven years, and also the seven empty
ears blasted with the east wind; they shall be seven

28 years of famine. That is the thing which I spake unto
Pharaoh : what God is about to do he hath shewed unto

29 Pharaoh. Behold, there come seven years of great plenty

30 throughout all the land of Egypt : and there shall arise
after them seven years of famine; and all the plenty
shall be forgotten in the land of Bgjrpt ; and the famine

32 shall consume the land. And for that the dream was
doubled unto Pharaoh twice, it is because the thing is
established by God, and God will shortly bring it to pass.

33 Now therefore let Pharaoh look out a man discreet and

34 wise, and set him over the land of Egypt And let him
appoint overseers over the land, and take up the fifth
part of the land of Egypt in the seven plenteous years.

35« And let them gather all the food of these good years that

36 come. And the food shall be for a store to the land
against the seven years of famine, which shall be in the
land of Egypt ; that the land perish not through the

37 famine. And the thing was good in the eyes of Pha-

38 raoh, and in the eyes of all his servants. And Pharaoh
said unto his servants, Can we find such a one as this, a

39 man in whom the spirit of God is ? And Pharaoh said
unto Joseph, Forasmuch as God hath shewed thee all

40 this, there is none so discreet and wise as thou: thou
shalt be over my house, and according unto thy word
shall all my people be ruled : only in the throne will I be

47 greater than thou. And in the seven plenteous years

49 the earth brought forth by handfuls. And Joseph laid
up com as the sand of the sea, very much, until he left

50 numbering; for it was without number. And imto
Joseph were bom two sons before the year of famine

CIRC, 7SO B. C. 8OT

came. And Joseph called the name of the firstborn Man- 5 1
asseh (Making to forget) : For, [said he,] God hath made
me forget all my toil, and all my father's house. And the 53
name of the second called he Ephraim (Fruitfulness) :
For God hath made me frtiitftd in the land of my afflic-
tion. And the seven years of plenty, that was in the land 53
of Egypt, came to an end. And there was famine in all 54^
lands ; but in all the land of Egypt there was bread. And s^a
the famine was over all the face of the earth. And all 57
countries came into Egypt to Joseph for to buy com : be-
cause the famine was sore in all the earth.

How Jossph's dreams came to pass.

Now Jacob saw that there was com in Egypt, and 42
Jacob said tmto his sons, Why do ye look one upon an-
other ? And he said. Behold, I have heard that there is 2
com in Egypt : get you down thither, and buy for us from
thence ; that we may live, and not die. And Joseph's 3
ten brethren went down to buy com from Egypt But 4
Benjamin, JosejA's brother, Jacob sent not with his breth-
ren. And Joseph was the governor over the land ; and 6
Joseph's brethren came, and bowed down themselves to
him with their faces to the earth. And Joseph knew his 8
brethren, but they knew not him. And Joseph remem- ga
bered the dreams which he dreamed of them; and he spake 7^
roughly with them ; and said unto them, Ye are spies ; to 9^
see the nakedness of the land ye are come. And they said 10
unto him. Nay, my lord, but to buy food are thy servants
come. We are all one man's sons ; we are true men, thy 1 1
servants are no spies. And he said unto them. Nay, but 12
to see the nakedness of the land are ye come. And they 13
said. We thy servants are twelve brethren, the sons of one
man in the land of Canaan ; and, behold, the yotmgest is
this day with our father, and one is not. And Joseph said 14
unto them. That is it that I spake imto you, sajring. Ye
are spies : hereby ye shall be proved : by the life of Pha- 15
raoh ye shall not go forth hence, except your youngest

808 THE EPHRAIMITE PROPHETIC NARRA TIVE E,

i6 brother come hither. Send one of you, and let him fetch
your brother, and ye shall be bound, that your words may
be proved, whether there be truth in you : or else by the

17 life of Pharaoh surely ye are spies. And he put them

18 all together into ward three days. And Joseph said unto

19 them the third day, This do, and live ; for I fear God : if
ye be true men, let one of your brethren be bound in
your prison house ; but go ye, carry com for the famine

20 of your houses : and bring your youngest brother imto
me ; so shall your words be verified, and ye shall not die.

21 And they did so. And they said one to another.

We are verily gtiilty conc&ning our brdther,
f n that we siw the distress of his sdul,
Wh6n he besdught us, and w6 would not h&tr ;
Therefore is this distress come up<5n us.

92 And Reuben answered them, saying, Spake I not unto
you, sajring. Do not sin against the child ; and ye would
not hear? therefore also, behold, his blood is required.

23 And they knew not that Joseph understood them ; for

24 there was an interpreter between them. And he turned
himself about from them, and wept ; and he returned to
them, and spake to them, and took Simeon from among

25 them, and bound him before their eyes. Then Joseph
commanded to fill their vessels with com, and to restore
every man's money into his sack, and to give them pro-
vision for the way: and thus was it done imto them.

26 And they laded their asses with their com, and departed

29 thence. And they came unto Jacob their father unto the
land of Canaan, and told him all that had befallen them ;

30 saying, The man, the lord of the land, spake roughly

31 with us, and took us for spies of the country. And we

32 said imto him, We are true men ; we are no spies : we be
twelve brethren, sons of our father ; one is not, and the
youngest is this day with our father in the land of Ca-

33 naan. And the man, the lord of the land, said unto us,
Hereby shall I know that ye are true men ; leave one of

CIRC, 7SO B. C. 809

your brethren with me, and take [com for] the famine
of your houses, and go your way : and bring your young-
est brother unto me ; then shall I know that ye are no 34
spies, but that ye are true men : so will I deliver you
your brother, and ye shall trafl&ck in the land. And it 35
came to pass as they emptied their sacks, that, behold,
every man's bimdle of money was in his sack : and when
they and their father saw their bundles of money, they
were afraid ; and their heart failed them, and they turned 28^
trembling one to another, saying, What is this that God
hath done unto us ? And Jacob their father said imto 36
them, Me have ye bereaved of my children : Joseph is
not, and Simeon is not, and ye will take Benjamin away :
all these things are against nie. And Reuben spake unto 37
his father, sajring, Slay my two sons, if I bring him not
to thee : deliver him into my hand, and I will bring him
to thee again. [And Jacob said, If it be so, go, ^d Ben-
jamin shall go with you,] and El-Shaddai give you 43 — 14
mercy before the man, that he may release unto you your
other brother and Benjamin. And if I be bereaved of
my children, I am bereaved.

[So the men departed, and came again to Joseph.
And when Joseph saw Benjamin with them, his heart
was moved toward his brethren, and he determined to
make himself known to them.]

How Joseph revealed himself to his brethren.

And he brought Simeon out unto them [and sent away 23^
all his servants]. And there stood no man with him, 45 — id
while Joseph made himself known unto his brethren.
And he wept aloud : and the Egyptians heard, and the 2
house of Pharaoh heard. And Joseph said unto his 3
brethren, I am Joseph ; doth my father yet live ? And his
brethren could not answer him ; for they were troubled
at his presence. [And Joseph saw that they remembered
their fault, and were afraid, and he reassured them, and
said, Be not troubled,] nor angry with yourselves, for 5^

SIO THE EPHRAIMITE PROPHETIC NARRA TIVE E.

6 God did send me before you to preserve life. For these
two years hath the famine been in the land : and there are
yet five years, in the which there shall be neither plowing-

7 nor harvest And God sent me before you to preserve
you a remnant in the earth, and to keep alive for you a

8 great survival. So now it was not you who sent me
hither, but God : and he hath made me a father to Pha-
raoh, and lord of all his house, and ruler over all the land

9 of Egfypt. Haste ye, and go up to my father, and say
unto him. Thus saith thy son Joseph, God hath made me

II lord of all Egypt : come down unto me, tarry not : and
there will I nourish thee ; for there are yet five years of
famine ; lest thou come to poverty, thou, and thy house-

I a hold, and all that thou hast And, behold, your eyes see^
and the eyes of my brother Benjamin, that it is my

15 mouth that speaketh tmto you. And he kissed all hia
brethren, and wept upon them : and after that his breth-
ren talked with him.

16 And the fame thereof was heard in Pharaoh's house^
sajring, Joseph's brethren are come : and it pleased Pha*

17 raoh well, and his servants. And Pharaoh said tmto
Joseph, Say unto thy brethren. This do ye; lade your

18 beasts, and go, get you unto the land of Canaan; and
take your father and your households, and come unto me:
and I will give you the good of the land of Egypt, and ye

2\b shall eat the fat of the land. And Joseph gave them

22 wagons, and provision for the way. To aJl of them he
gave each man changes of raiment ; but to Benjamin he
gave three hundred pieces of silver, and five changes of

23 raiment. And to his father he sent after this manner ;
ten asses laden with the good things of Egypt, and ten
she-asses laden with com and bread and victual for his

24 father by the way. So he sent his brethren away, and
they departed : and he said unto them, See that ye fall

25 not out by the way. And they went up out of Eg5T)t,
and came into the land of Canaan unto Jacob their father.

26 And they told him, saying, Joseph is yet alive, and he is

CIRC. 730 B. C ttl

ruler oirer all the land of Egypt. And his heart fainted,
for he believed them not. And they told him all the 27
words of Joseph, which he had said unto them : and when
he saw the wagons which Joseph had sent to carry him,
the spirit of Jacob their father revived.

How Jacob came into Egypt.

And {Jacob] offered sacrifices mito the God of his 46 — ib
father Isaac. Ajid Grod spake xmto Jacob in the visions 2
of the night, and said, Jacob, Jacob. And he said, Here
am I. And he said, 3

i am GkSd, the Gdd of thy father ;

P6ar thou n<5t to go d<5wn into ifegypt,

For 1 will m£ke of thee thire a great nation.

1 will go ddwn with th& into ^gypt, 4

And sdrely I iHao will bring thee up thence,
And Jdseph shall cl(5se thine £yes in d^ath.

So Jacob rose up from Beer-sheba : [and went down 5
into Egypt to Joseph]. And Joseph nourished his father,
and his brethren, and all his father's household with
bread, according to the number of their little ones.

The Blbssimg of Jacob. How Ephraim and Manasseh

RECEIVED A PORTION ABOVE THEIR BRETHREN.

And it came to pass after these things, that one said 48
to Joseph, Behold, thy father is sick : and he took with
him his two sons, Manasseh and Ephraim. And one told 2
Jacob, and said, Behold, thy son Joseph cometh unto thee.
[And Jacob saw Joseph and his sons,] and said. Who are
these ? And Joseph said unto his father. They are my 9
sons, whom God hath given me here. And he brought 19^
them near tmto him ; and he kissed them, and embraced
them. And Jacob said imto Joseph, I had not thought 11
to see thy face : and, lo, God hath let me see thy seed
also. And Joseph brought them out from between his 12

8ia THE EPHRAIMITE PROPHETIC NARRA TIVE E.

knees ; and he bowed himself with his face to the earth.

15 And he blessed Joseph, and said,

The G6d before whdm my fathers walked, Abraham

and Isaac,
The G6d who shepherded my from the first even

tinto this diy,

16 The Angel who sived me from 6 very 6vil, bl^ the

Wds;
And let my n^me be ndmed on th6m,
And the ndme of my fathers, Abraham and Isaac ;
A multitude 16t them became in the l&d.*

20 So he blessed them that day, saying. By thee shall
Israel bless, saying, God make thee as Ephraim and as

31 Manasseh: and he set Ephraim before Manasseh. And
Jacob said unto Joseph, Behold, I die : but God shall be
with you, and bring you again unto the land of your

22 fathers. Moreover I have given unto thee one ridge
(Shechem) above thy brethren, which I took out of the
hand of the Amorite with my sword and with my bow.

60 — 15 And when Joseph*s brethren saw that their father
was dead, they said. It may be that Joseph will hate us,
and will fully requite us all the evil which we did imto

16 him. And they sent a message unto Joseph, saying. Thy

17 father did command before he died, saying, So shall ye
say unto Joseph, Forgive, I pray thee now, the transgres-
sion of thy brethren, and their sin, for that they did unto
thee evil : and now, we pray thee, forgive the transgres-
sion of the servants of the God of thy father. And

18 Joseph wept when they spake unto him. And his breth-
ren also went and fell down before his face ; and they

19 said. Behold, we be thy servants. And Joseph said unto

20 them. Fear not : for am I in the place of God ? And as
for you, ye meant evil against me ; but God meant it for
good, to bring to pass, as it is this day, to save much peo-

* Of. the rendering of Prof. Briggs, Biblical Study ^ p. 969, and the remarks there
on the tristich, in illustration of which the above passage is cited.

CIRC, 7SO B, C 818

pie alive. Now therefore fear ye not : I will nourish you 21,
and your little ones.

And Joseph dwelt in Egypt, he, and his father's house : 22
And Joseph saw Ephraim*s children of the third genera- 23
tion : the children also of Machir the son of Manasseh
were bom upon Joseph's knees. And Joseph said unto 24
his brethren, I die : but God will surely visit you, and
bring you up out of this land unto the land which he
sware to Abraham, to Isaac, and to Jacob. And Joseph 25
took an oath of the children of Israel, saying, God will
surely visit you, and ye shall carry up my bones from
hence. So Joseph died, being an hundred and ten years 26
old : and they embalmed him, and he was put in a coffin
in Eg}T)t.

THE PRIESTLY LAWBOOK P', CIRC. 450 B. C.

2 ^, This is ths Genealogy of the Heaven and
THE Earth in the beginning of

THEIR CREATION.

God created the heaven and the earth. And the earth I-2
was waste and void ; and darkness was upon the face of
the abyss :* and the spirit of God was brooding upon the
face of the waters. And God said. Let there be light : and 3
there was light And God saw that the light was good : 4
and God divided the light from the darkness. And God 5
called the light Day, and the darkness he called Night.
And there was evening and there was morning, one day.

And God said, Let there be a dome in the midst of the 6
waters, and let it be a partition between the different waters.
And God made the dome, and divided the waters which 7
were tinder the dome from the waters which were above
the dome: and it was so. And God called the dome 8
Heaven.t And there was evening and there was morning,
a second day.

And God said, Let the waters under the heaven be 9
gathered together unto one place, and let the dry land
appear: and it was so. And God called the dry land 10
Earth ; and the gathering together of the waters called

* Heb. tehom^ a technical term for the primeval ocean or kuli Ailing all space.
Ct Appendix I. Babylonian creation tablet. After the platform earth had been
fonnded on its "pillars" (I Sam. iL 8) and the dome of heaven erected upon it, this
tehom is thereby divided into two parts (vs. 6f), ** the waters which are above the
dome," perhaps the same as "the River of God which is full of water" Ps. Uv. 9,
whose floods stream down when "the windows of heaven are opened " Gen. vii. ix :
and the waters which are '' under the earth " (Bx. xx. 4) and which well up in foun-
tains, streams and bodies of water (Gen. xlix. 15), or overwhelm the earth when the
ilnice-gates that control it are ** broken up " (Gen. vii. 11 : Job xxxviii 8-xi.)

t Were only the derivation from " heave " admissible ! In the Egyptian cosmogo.
ny the deity Shu "heaves" up the vaulted roof over earth. "Dome" suggests a
hemispherical idea not in the Hebrew word here used, but presents the conception
better than '* expanse " or "firmament" Of. Job xxii. 14 ; xxvi. 8ff ; xxxvii. iS.
816)

816 THE PRIESTL V LA IVBOOK 7». CIRC. 450 B. C.

11 he Seas : and God saw that it was good. And God said.
Let the earth put forth verdure, herb yielding seed, and
fruit tree bearing fruit after its kind, wherein is the seed

12 thereof, upon the earth: and it was so. And the earth
brought forth verdure, herb yielding seed after its kind,
and tree bearing fruit, wherein is the seed thereof, after

13 its kind : and God saw that it was good. And there was
evening and there was morning, a third day.

14 And God said, Let there be lights in the dome of the
heaven to divide the day from the night ; and let them be
for [calendar?] signs, and for [the reckoning of J sacred

15 seasons, and for days and years: and let them be for lights
in the dome of the heaven to give light upon the eardi :

16 and it was so. And God made the two great lights : the
greater light to rule the day, and the lesser light to rule

17 the night : also the stars. And God set them in the dome

18 of the heaven to give light upon the earth, and to rule over
the day and over the night, and to divide the light from the

19 darkness: and God saw that it was good. And there was
evening and there was morning, a fourth day.

20 And God said, Let the waters swarm with swarms of
living creatures, and let fowl fly above the earth in the

21 open dome of heaven. And God created the great sea-
monsters, and every living creature that stirreth, which
the waters swarmed with, after their kinds, and every
winged fowl after its kind : and God saw that it was good.

22 And God blessed them, saying, Be fruitful, and multiply
and fill the waters in the seas, and let fowl multiply in

23 the earth. And there was evening and there was morn-
ing, a fifth day.

24 And God said, Let the earth bring forth the living crea-
ture after its kind, cattle and creeping thing and wild

25 beast of the earth after its kind : and it was so. And God
made the wild beast of the earth after its kind, and the
cattle after their kind, and every thing that creepeth upon
the ground after its kind : and God saw that it was good.

26 And God said. Let us make man in our image, after our

THE PRIESTLY LA WBOOK /*, CIRC. 430 B. C. 817

likeness : and let them have dominion over the fish of the
sea, and over the fowl of the air, and over the cattle, and
over every wild beast of the earth, and over every creep-
ing thing that creepeth upon the earth. And God created 27
man in his own image, in the image of God created he
him ; male and female created he them. And God blessed 28
them : and God said unto them, Be fruitful and multiply
and replenish the earth and subdue it ; and have domin-
ion over the fish of the sea and over the fowl of the air
and over every living thing that creepeth upon the earth.
And God said, Behold, I give you every herb yielding 29
seed, which is upon the face of all the earth, and every
tree in which is the fruit of a tree yielding seed ; to you
it shall be for meat : and to every beast of the earth and 30
to every fowl of the air and to every thing that creepeth
upon the earth, wherein there is life, I give every green
herb for meat : and it was so. And God saw every thing 31
that he had made, and behold, it was very good. And
there was evening and there was morning, the sixth day.

So the heaven and the earth were finished, and all the 2
host of them. And on the seventh day God finished his 2
work which he had made ; and he rested on the seventh
day from all his work which he had made. And God 3
blessed the severth day, and hallowed it : because that in
it he rested from all his work which God had made and
[so] created.

5 I. This is the Boor of the Genealogy of Adam.

In the day that Grod created man, in the likeness of God
made he him ; male and female created he them ; and 2
blessed them, and called their name Adam, in the day
when they were created.

And Adam lived 130 years

and begat a son in his own likeness, after his
image ; and called his name Seth : and the days 4

of Adam after he begat Seth were - - 800 years
and he begat sons and daughters. And all the 5

S18 THE PRIESTL Y LA WBQOK -P«, CIRC. 430 £. C.

da}rs that Adam lived were - . - - 9S0 Tears

and he died.

6 And Seth lived 105 years

7 and begat Enosh : and Seth lived after he begat

Enosh 807 years

8 and begat sons and daughters : and all the days

of Seth were 912 years

and he died.

9 And Enosh lived 90 years

10 and begat Kenan : and Enosh lived after he

begat Kenan 815 years

1 1 and begat sons and daughters : and all the days

of Enosh were 906 years

and he died.

12 And Kenan lived 70 yeats

13 and begat Mahalalel : and Kenan lived after he

begat Mahalalel 840 years

14 and begat sons and daughters : and all the dajrs

of Kenan were 910 years

and he died.

15 And Mahalalel lived .... 65 years

16 and begat Jared : and Mahalalel lived after he

begat Jared 830 years

17 and begat sons and daughters : and all the days

of Mahalalel were 896 years

and he died.

18 And Jared lived 62 years*

19 and begat Enoch : and Jared lived after he

begat Enoch 785 years

20 and begat sons and daughters : and all the days

of Jared were 847 years

and he died.

21 And Enoch lived 65 years

22 and begat Methuselah ; and Enoch walked with

God after he begat Methuselah - - - 300 years

23 and begat sons and daughters : and all the day^

* In w. x8ff the Sam. is followed. See p. 108, note.

THE PRIESTLY LA WBOOK P*, CIRC. ^30 B. C 3A»

of Enoch were 365 years

and Enoch walked with Grod : and he was not ; 24

for God took him.

And Methuselah lived .... 67 years 25

and begat Lamech : and Methuselah lived after 26

he begat Lamech 653 years

and begat sons and daughters : and all the days 27

of Methuselah were ...... 7^0 years

and he died.

And Lamech lived 53 years 28

and begat [Noah]. And Lamech lived after he 30

begat Noah 600 years

and begat sons and daughters : and all the days 31

of Lamech were 6S3 ye£U*s

and he died.

And Noah was 500 years 32

old : and Noah begat Shem, Ham, and Japheth.

6 9. This is the Genealogy of Noah.

Noah was a righteous man, blameless in his generatioa :
Noah walked with God. And Noah begat three sons, 10
Shem, Ham and Japheth.

Now the earth grew corrupt before God, and the earth 11
became filled with violence. And God saw the earth, and, 12
behold, it was corrupt ; for all flesh had turned to corrupt
ways upon the earth.

And God said unto Noah, I have determined to make an 13
end of all flesh ; for the earth is filled with their violence ;
and behold, I will destroy them from off the earth. Make 14
thee an ark of gopher wood ; thou shalt make the ark of
compartments, and shalt pitch it within and without with
pitch. And this is how thou shalt make it : the length of 15
the ark three hundred cubits, the breadth of it fifty cubits,
and the height of it thirty cubits. Thou shalt make a light 16
for the ark at the top and shall finish it [accurately] to a
cubit ; and the door of the ark shalt thou set in the side
thereof ; with lower, second, and third stories shalt thou

920 THE PRIESTLY LA WBOOK P*, CIRC. 4^0 B. C.

17 make it. And I, behold, I do bring the flood upon the
earth, to destroy all flesh, wherein is the breath of life,
from under heaven ; every thing that is in the earth shall

18 expire. But I will establish my covenant with thee ; and
thou shalt come into the ark, thou, and thy sons, and thy

19 wife, and thy sons' wives with thee. And of every living
thing of all flesh, two of every sort shalt thou bring into
the ark, to keep them alive with thee ; they shall be male

20 and female. Of the fowl after their kind, and of the cat-
tle after their kind, of every creeping thing of the ground
after its kind, two of every sort shall come imto thee, to

21 keep them alive. And take thou tmto thee of all food that
is eaten, and gather it to thee ; and it shall be for food for

22 thee, and for them. Thus did Noah ; according to all that
God commanded him, so did he.

7 — 6 And Noah was six hundred years old when the flood

1 1 was upon the earth. In the six htmdredth year of Noah's

life, in the second month, on the seventeenth day of the

month, on the same day all the sluicegates of the abyss

were broken up and the windows of the heaven were

13 opened. In the selfsame day entered Noah and Shem
and Ham and Japheth, the sons of Noah, and Noah's
wife, and the three wives of his sons with them, into the

14 ark ; they, and every wild beast after its kind, and all the
cattle after their kind, and every creeping thing that
creepeth upon the earth after its kind, and every fowl

15 after its kind, every bird of every sort. And they went
in unto Noah into the ark, two and two of all flesh

16 wherein is the breath of life. And they that went in,
went in male and female of all flesh, as God commanded

17-18 him: And the flood came upon the earth. And the
waters prevailed, and increased greatly upon the earth;

19 and the ark went upon the face of the waters.- And the
waters prevailed exceedingly upon the earth ; and all the
high mountains that were under the whole heaven were

20 covered. Fifteen cubits upward did the waters prevail ;

21 and the mountains were covered. And all flesh expired

THE PRIESTLY LA IVBOOK P^ CIRC, 450 B. C. 821

that moved upon the earth, both fowl, and cattle, and beast,
and every creeping thing that creepeth upon the earth,
and every man : And the waters prevailed upon the earth 24
an hundred and fifty days.

And God remembered Noah and all the living crea- 8
tures, and all the cattle that were with him in the ark :
and Grod made a wind to pass over the earth, and the waters
assuaged : The sluicegates of the abyss and the openings 2
of the heaven were stopped : and after the end of the one 3
hundred and fifty days the waters began to decrease.
And the ark rested in the seventh month, on the seven- 4
teenth day of the month, upon the mountains of Ararat.
And the waters decreased continually until the tenth 5
month r in the tenth month, on the first day of the month,
were the tops of the mountains seen. And it came to pass 13
in the six hundred and first year, in the first month, the
first day of the month, the waters were dried up from oflf
the earth ; And in the second month, on the seven and 14
twentieth day of the month, was the earth dry.

And God spake unto Noah, saying. Go forth of the 15-16
ark, thou, and thy wife, and thy sons, and thy sons' wives
with thee. Bring forth with thee every living thing that is 1 7
with thee of all flesh, both fowl, and cattle, and every creep-
ing thing that creepeth upon the earth; that they may
breed abundantly in the earth, and be fruitful, and multiply
upon the earth. And Noah went forth, and his sons, and 18
his wife, and his sons* wives with him : every beast, every 19
creeping thing, and every fowl, whatsoever stirreth upon
the earth, after their families, went forth out of the ark.
And Grod blessed Noah and his sons, and said unto them, 9
Be fruitful, and multiply, and replenish the earth. And 2
the fear of you and the dread of you shall be upon every
beast of the earth, and upon every fowl of the air : with
all wherewith the ground teemeth, and all the fishes of the
sea, into your hand are they delivered. Every moving 3
thing that liveth shall be food for you ; in like manner
with the green herb have I given you all. But flesh with 4
21

IW THE eH/ESTL Y LA WBOOK /», CIRC. 49^ B^C.

thtt lif^ thereof, which b the UoodtheiMf^dakaltjwiMt eat

5 Afid stirely your bloody the blood of yoitr lives, will I re-
qnire ; at the hand of every beast will I require it : and
at the hand of xuan, even at the hand of every man's

6 brother, will I require the life of man. Whoso sheddeth
man's bloody by man shall his blood be shed : for in the

7 image of God made he man. And you, be ye fruitful, and
multiply ; bring forth abtmdantly in the earth, and multi-
ply therein.

8 And God spake unto Noah, and to his sons with him,

9 saying, And I, behold, I establish my covenant with you,
lo and with your seed after you ; and with every living

creature that is with you, the fowl, the cattle, and every
wild beast of the earth with you ; of all that go out of
n the ark, even every wild beast of the earth. And I wiU
establish my covenant with you, that all flesh shall not
be cut off any more by the waters of the flood ; neither
shall there any more be a flood to destroy the earth.

12 And God said. This is the token of the covenant which
I make between me and you and every Uving creature

13 that is with you^ for i>erpetual generations : I do set
my bow in the cloud, and it shall be for a token of the

14 covenant between me and the earth. And it shall come
to pass^ when I bring a cloud over tiie earth, and the bow

15 shall be seen in the ekmd, that I jtISl remember my cove-
nant, which is between me and you and every living crea-
ture of all flesh % and the waters shall no more become a

16 flood to destroy aU flesh. And tiie bow shall be in the
cloud, 90 that when I look upon it I may' remember the
everlasting covenant between God and every living crea-

1 7 ture of all flesh that is upon the earth. And God said unto
Noah, This is the token of the covenant which I have es-
tablished between me and all flesh that is upon the earth.

28 And Noah lived after the flood • - 550 yeara

29 And all the days of Noah were • > 9fiA years
and he died

THE FRISSTLY LA WBOOK F*, ClJtC, 48^ B. €. wm

10 'f Mow THIS IS Tim GSNBAtOtf Y OF THB SoSfS OP NOAH,
ShEM, HaK Alf]> jAf ttftTH.

The sons of Japheth : 2

Gomer, and Magog, and Madai, and Jav.an9 and
Tubal, and Meshech, and Tiras.
And the sons of Gomer : 3

Ashkenaz, and Riphath, and Togamaah.
And the sons of Javan : 4

Blishah, and Tarshish, Kittim, and Rodanim.
Of these were the coast-lands of the Goiim divided in
their lands.

[These are the sons o£ Japheth] every one after his
tongue ; after their families, in their nations.
And the sons of Ham ; 6

Cushf and Mizraim, and Put, and Canaan.
And the sons of Cush ; 7

Seba, and Havilah, and Sabtah, and Raamah, and
Sabteca.
And the sons of Raamah ; 8

Sheba^ and Dedan.
These are the sons of Ham, after their families^ after 20
their tongues, in their lands, in their nations.
The sons of Shem ^ 22

Elam, and Asshur, and Arpachshad, and Lud, and
Aram.
And the sons of Aram ; 23

Uz^ and Hul, and Gether, and Mash.
These are the sons of Shem, after their families, after 31
their tongues, in their lands, after their nations.

These are the families of the sons of Noah, after their 32
generations, in their nations : and from these the nations
branched out in the earth after the flood.

11 — 10 This is the Genealogy of Shem.

Shem was 100 years

old, and begat Airpachshad: and Shem lived 11

834 THE PRIESTL Y LA WBOOK P^, CIRC. 450 B. C.

after he begat Arpachshad - - - 500 years

and begat sons and daughters.

12 And Arpachshad lived - . - - 35 years

13 and begat Shelah : and Arpachshad lived after

he begat Shelah 403 years

and begat sons and daughters.

14 And Shelah lived 30 years

15 and begat Eber ; and Shelah lived after he begat

Eber 403 years

and begat sons and daughters.

16 And Eber lived 34 years

17 and begat Peleg and Eber lived after he begat

Peleg - - - - - - - 430 years

and begat sons and daughters.

18 And Peleg lived 30 years

19 and begat Reu : and Peleg lived after he begat

Reu 209 years

and begat sons and daughters.

20 And Reu lived 32 years

21 and begat Serug : and Reu lived after he begat

Serug 207 years

and begat sons and daughters.

22 And Serug lived 30 years

23 and begat Nahor : and Serug lived after he be-
gat Nahor 200 years

and begat sons and daughters.

24 And Nahor lived 29 years

25 and begat Terah : and Nahor lived after he be-
gat Terah 119 years

and begat sons and daughters.

26 And Terah lived 70 years

and begat Abram, Nahor, and Haran.

27 Now THIS IS THE GeNEALOGY OF TeRAH.

Terah begat Abram, Nahor and Haran : and Haran be-

31 gat Lot. And Terah took Abram his son, and Lot the

son of Haran, his son's son, and Sarai his daughter-in-law,

THE PRIESTLY LA WBOOK P^, CIRC, 450 B. C 825

his son Abram's wife, and went forth with them from Ur
of the Chaldees, to go into the land of Canaan : and they
came tmto Haran, and dwelt there.

And the days of Terah were - - - 205 years 32
and Terah died in Haran.

And Abram took Sarai his wife, and Lot his brother's 12 — s^
son, and all their substance that they had gathered, and
the sotds that they had gotten in Haran ; and they went
forth to go into the land of Canaan ; and Abram was 4^
seventy and five years old when he departed out of Haran.

And they came into the land of Canaan. 5^

And the land was not able to bear them, that they 18-hS
might dwell together : for their substance was great. And i ib
they separated themselves the one from the other ; Abram 12
dwelled in the land of Canaan, and Lot dwelled in the
cities of the Plain.

And it came to pass, when God destroyed the 19 — 29
cities of the Plain, that God remembered Abram, and
sent Lot out of the midst of the overthrow, when he over-
threw the cities in the which Lot dwelt.

Now Sarai Abram's wife bare him no children, and 16 — i, 3
Sarai Abram's wife took Hagar the Egyptian, her hand-
maid, after Abram had dwelt ten years in the land of
Canaan, and gave her to Abram her husband to be his
wife. And Hagar bare Abram a son : and Abram called 15
the name of his son, which Hagar bare, IshmaeL And 16
Abram was fourscore and six years old, when Hagar bare
Ishmael to Abram.

And when Abram was ninety years old and nine God 17
appeared to Abram, and said unto him, I am £1-Shaddai ;
walk before me, and thou shalt be perfect And I will 2
make my covenant between me and thee, and wUl multi-
ply thee exceedingly. And Abram fell on his face : and 3
God talked with him, saying, As for my part, behold, my 4
covenant with thee is that thou shalt be the father of a
multitude of nations. Neither shall thy name any more 5
be called Abram, but thy name shall be Abraham (as if^

9» THE PRIESTL Y LA WBOOK /*, CIRC, ^o B. C.

** Padier of a multitude ") ; for the father oi a multitiide e£

6 2iations do I make thee. And I will make thee exceeding
fruitful, and I will make nations of thee, and kings shall

7 come out of thee. And I will establish my covenant be-
tween me and thee and thy seed after thee throug^hout
their generations for an everlasting covenant, to be a God

8 unto thee and to thy seed after thee. And I will give nn*
to thee, and to thy seed after tiiee, the land of tiiy sojeum-
ings, all the land of Canaan, for an everlasting possession ;
and I will be their God.

9 And God said unto Abraham, And as for thy part, thou
Shalt keep my covenant, thou, and thy seed after thee

10 throughout their generations. This is my covenant, which
ye shall keep, between me and ycm and thy seed after thee ;

1 1 every male among you shall be circumcised. And ye shall
be circumcised in the flesh of your foreskin ; and it shall

19 be a token of a covenant betwixt me and yoa And he
that is eight days old shall be circumcised among you,
every male throughout your generations, he that is bom
in the house, or bou^t with money of any stranger, which

13 is not of thy seed. He that is bora in thy house, and he
that is bought with thy money, must needs be circumcised :
and my covenant shall be in your flesh for an everlasting

14 covenant And the uncircumcised male who is not cir-
cumcised in the flesh of his foreskin, that soul shall be cut
off from his people ; he hath broken my covenant

15 And God said untp Alnrahitm, As for Sarai thy wife, thou
shalt not call her name Sarai, but Sarah (i e. *' Princess")

16 shall her name be. And I will bless her, and moreover I
will give thee a son of her : yea, I will bless her, and she
shall be a mother of nations ; kings of people shall be of

17 her. Then Abraham fell upon his face, and laughed, and
said in his heart. Shall a child be bom unto him that is an
htmdred years old ? and shall Sarah, that is ninety years

18 old, bear ? And Abraham said unto God, Oh that Ishmael

19 might live before thee ! And God said. Nay, but Sarah
thy wife shall bear thee a son ; and thou shalt call hia

THE PRIESTL Y LA WBOOK 7», CIRC. 450 B. C «W

name Isaac (from the stem meaning ''to laugh"): aad
I win establi^ my covenant with him for an everlasting
covenant for his seed after him. And as for Ishmael (i e. 20
''God heareth **\ I have heard thee ; behold, I have blessed
him, and will make him fruitful, and will multiply him ex-
ceedingly ; twelve princes shall he beget, and I will make
him a great nation. But my covenant will I establish with 2 1
Isaac, which Sarah shall bear unto thee at this set time in
the next year. And he left off talking with him, and God 22
went up from Abraham. And Abraham took Ishmael his 23
son, and all that were bom in his house, and all that
were bought with his money, every male among the men
of Abraham's house, and circumcised the flesh of their fore-
skin in the selfsame day, as God had said tmto him. And 24
Abraham was ninety years old and nine, when he was cir-
cumcised in the flesh of his foreskin. And Ishmael his 25
son was thirteen years old, when he was circumcised in the
flesh of his foreskin. In the selfsame day was Abraham 26
circumcised, and Ishmael his son. And all the men of his 27
house, those bom in the house, and those bought with
money of the stranger, were circumcised with him.

And God did unto Sarah as he had promised, at 21 — ib-2b
the set time of which God had spoken to him. And Abra- 3
ham called the name of his son that was bom tmto him,
whom Sarah bare to him, Isaac. And Abraham circum- 4
cised his son Isaac when he was eight days old, as God had
commanded him. And Abraham was an hundred years 5
old, when his son Isaac was bom unto him.

And the life of Sarah was an hundred and seven az^d 23
twenty years : these were the years of the life of Sarah.
And Sarah died in Kiriath-arba (the same is Hebron), in 2
the land of Canaan : and Abraham came to mourn iot
Sarah, and to weep for her. And Abraham rose up from 3
before his dead, and spake unto the children of Heth, say-
ing, I am a stranger and a sojourner with you ; give me a 4
possession of a buryingplace with you, that I may bury
my dead out of my sight And the childr^i of Heth an- 5

»» THE PRIESTLY LA WBOOK /«. CIRC. 430 B. C,

6 swered Abraham, saying Pray, hear us, my lord : thou
art a mighty prince among us : in the choice of our sepul-
chres bury thy dead ; none of us shall withhold from thee

7 his sepulchre, but that thou mayest bury thy dead. And
Abraham rose up, and bowed himself to the people of the

8 land, even to the children of Heth. And he communed
with them, saying, If it be your mind that I should bury
my dead out of my sight, hear me, and entreat for me to

9 Ephron the son of 2k)har, that he may give me the cave of
Machpelah, which he hath, which is in the end of his field ;
for the full price let him give it to me in the midst of you

10 for a possession of a buryingplace. Now Ephron was sit-
ting in the midst of the children of Heth : and Ephron
the Hittite answered Abraham in the audience of the chil-
dren of Heth, even of all that went in at the gate of his

11 city, saying, Nay, my lord, hear me : the field I give thee,
and the cave that is therein, I give it thee ; in the presence
of the sons of my people give I it thee : bury thy dead.

12 And Abraham bowed himself down before the people of

13 the land. And he spake unto Ephron in the audience of
the people of the land, saying, But if thou wilt, pray
hear me : I will give the price of the field ; take it of me,

14 and I will bury my dead there. And Ephron answered

15 Abraham, saying unto him, My lord, hearken tmto me : a
piece of land worth four hundred shekels of silver, what

, is that betwixt me and thee? bury therefore thy dead.

16 And Abraham hearkened unto Ephron ; and Abraham
weighed to Ephron the silver, which he had named in the
audience of the children of Heth, four hundred shekels of

17 silver, current money with the merchant. So the field of
Ephron, which was in Machpelah, which was before Mamre,
the field, and the cave which was therein, and all the trees
that were in the field, that were in all the border thereof

18 round about, were made sure unto Abraham for a posses-
sion in the presence of the children of Heth, before all that

19 went in at the gate of his city. And after this, Abraham
buried Sarah his wife in the cave of the field of Machpelah

THE PRIESTLY LA WBOOK /«, CIRC. 450 B. C. «»

before Mamre (the same is Hebron) in the land of Canaan.
And the field, and the cave that is therein, were made sure 20
irnto Abraham for a possession of a buryingplace by the
children of Heth.

And these are the days of the years of Abraham's life 86-7
which he lived, an himdred threescore and fifteen years.
And Abraham gave up the ghost, and died in a good old 8
age, an old man, and satisfied with life : and was gathered
to his people. And Isaac and Ishmael his sons buried him 9
in the cave of Machpelah, in the field of Ephron the son
of Zohar the Hittite, which is before Mamre ; the field 10
which Abraham purchased of the children of Heth : there
was Abraham buried, and Sarah his wife. And it came i la
to pass after the death of Abraham, that God blessed Isaac
his son.

12 Now THIS IS THE GENEALOGY OF ISHMAEL, AbRAHAM's
SON, WHOM HaGAK THE EGYPTIAN, SaRAH'S
HANDMAID, BARE UNTO ABRAHAM.

These are the names of the sons of Ishmael, by their 13
names, according to their generations.
The firstborn of Ishmael,
Nebaioth ; and Kedar, and Adbeel,

and Mibsam, and Mishma, and Dumah, 14

and Massa ; Hadad, and Tema, 15

Jetur, Naphish, and Kedemah.
These are the sons of Ishmael, and these are their 16
names, by their villages, and by their encampments;
twelve princes according to their nations. And these are 17
the years of the life of Ishmael, an hundred and thirty and
seven years, and he gave up the ghost and died ; and was
gathered unto his people.

19 And THIS IS the Genealogy of Isaac, Abraham's son.

Abraham begat Isaac ; and Isaac was forty years old 20
when he took Rebekah, the daughter of Bethuel the S3rrian
of Paddan-aram, the sister of Laban the Syrian, to be his
wife, r And Rebekah, Isaac's wife, bare him two sons, Esau

880 THE PRIESTL Y LA WBOOK P^, CIRC, 450 B, C.

263 and Jacob]; and Isaac was threescore years old when she

bare them.
26-34 And when Esau was forty years old he took to wife

Judith the daughter of Beeri the Hittite, and Basemath
35 the daughter of Elon the Hittite : and they proved a grief
28 of mind unto Isaac and to Rebekah. And Isaac called

Jacob, and blessed him, and charged him, and said unto

him, Thou shalt not take a wife of the daughters of Ca-

2 naan. Arise, go to Paddan-aram, to the house of Bethuel
thy mother's father ; and take thee a wife from thence of

3 the daughters of Laban thy mother's brother. And Bi
Shaddai bless thee, and make thee fruitful, and multiply

4 thee, that thou mayest be a company of peoples ; and give
thee the blessing of Abraham, to thee, and to thy seed
with thee ; that thou mayest inherit the land of thy so-

5 joumings, which God gave unto Abraham. And Isaac
sent away Jacob: and he went to Paddan«aram unto
Laban, son of Bethuel the Syrian, the brother of Re-

6 bekah, Jacob's and Esau's mother. Now Esau saw that
Isaac had blessed Jacob aad sent him away to Paddan-
aram, to take him a wife from thence ; and that as he
blessed him he gave him a charge, saying. Thou shalt not

7 take a wife of the daughters of Canaan ; and that Jacob
obeyed his father and his mother, and was gone to Pad-

8 dan-aram : and Esau saw that the daughters of Canaan

9 pleased not Isaac his father ; and Esau went unto Ish-
mael, and took unto the wives which he had Mahalath
the daughter of Ishmael Abraham's son, the sister of
Nebaioth, to be his wife.

[And Laban gave to Jacob his daughter Leah to wifej.
2^24 And Laban gave Zilpah his handmaid to his daughter

Leah for an handmaid. [And afterward he gave him also
39 Rachel his younger daughter to wife]. And Laban gave

to Rachel his daughter Bilhah his handmaid to be her

handmaid. [And when Jacob had dwelt twenty(?) years
81'X8 in Paddan-aram he took his wives and his children] and

aU his substance which he had gathered, the cattle of his

THE PRIESTL Y LA WBOOK -P*. CIRC. 45^ B. C. »1

getting, which he had gathered in Paddan-araxn, for to go to
Isaac his father unto the land of Canaan.

And God appeared tinto Jacob, when he came from 3&~9
Paddan-aram, and blessed him. And God said tmto him, lo
Thy name is Jacob : thy name shall not be called any more
Jacoh, bat Israel shall be thy name : and he called his name
Israel. And God said unto him, I am El Shaddai : be fruit- 1 1
f ul and multiply ; a nation and a company of nations shall
be of thee, and kings shall come out of thy lofais ; and tz
the land which I gave unto Abraham and Isaac, to thee I
will give it. And God went up frcnn him. And Jacob 13, 15
called the name of the place where God spake with him,
Beth-el.
Now the sons of Jacob were twelve : 22b

The sons of Leah ; 23

Jacob's firstborn, Reuben, and Simeon, and Levi,
and Judah^ and Issachar, and Zebulun :
The sons of Rachel ; 24

Joseph and Benjamin :
And jhe sons of Bilhah, Rachel's handmaid ; 25

Dan and Naphtali :
And the sons of Zilpah, Leah's handmaid ; 26

Gad and Asher.
These are the sons of Jacob, which were bom to him in
Paddan-aram. And Jacob came unto Isaac his father to 27
Mamre, to Kiriatb-arba (the same is Hebron), where Abra*
ham and Isaac sojourned. And the days of Isaac were an 28
hundred and fourscore years. And Isaac gave up the 29
ghost, and died, and was gathered unto his people, old and
full of days ; and Esau and Jacob his sons buried him.

And Bsau took his wives, and his sons, and his daugh- 86-6
ters, and all the souls of his bouse, and his cattle, and all
his beasts, and all his possessions, which he had gathered
in the land of Canaan ; and went into the land [of Seir]
away from his brother Jacob. For their substance was 7
too great for them to dwell together ; and the land of their
«0}oumings could not bear them because of their cattle.

888 THE PRIESTLY LA WBOOK /«. CIRC. 450 B. C,

8 — ^87 — I So Esau dwelt in mount Seir : and Jacob dwelt in
the land of his father's sojoumings, in the land of Canaan.

36 — 9 Now THIS IS THE GENEALOGY OF EsAU THE FATHER
OF THE EdOMITES IN MoUNT SeIR.

40 These are the names of the sheikhs of Esau, according
to their families, after their places, by their names.

Sheikh Timnah, Sheikh Alva, Sheikh Jetheth ;

41 Sheikh Oholibamah, Sheikh Elah, Sheikh Pinon ;

42 Sheikh Kenaz, Sheikh Teman, Sheikh Mibzar ;

43 Sheikh Magdiel, [Sheikh 2^pho,] Sheikh Iram:
these be the sheikhs of Edom, according to their habita-
tions in the land of their possession.

37 — 2 This is the Genealogy of Jacob.

When Joseph was seventeen years old pie went forth
tmto his brethren into the field. And his brethren sold
him into Egypt. And he was there in bondage twelve
years. And Pharaoh king of Egypt heard of the wisdom
of Joseph, and made him governor over the land.]

41 — 46 And Joseph was thirty years old when he stood be-
fore Pharaoh king of Egypt.

[And Joseph sent for his father and his brethren, saying,
Come down unto me and dwell here, and I will give you

46 — 6 the best of the land]. And they took their cattle, and

. their goods, which they had gotten in the land of Canaan,

and came into Egypt, Jacob, and all his seed with him :

7 his sons, and his sons' sons with him, his daughters, and

his sons' daughters, and all his seed brought he with him

into Egjrpt.

47 — 5^ (LXX) So Jacob and his sons came to Joseph unto

Egypt, and when Pharaoh the king of Egypt heard of it,

Pharaoh spake unto Joseph, saying. Thy father and thy

6a brethren are come unto thee : the land of Egypt is before

thee ; in the best of the land make thy father and thy breth-

7 ren to dwell ; And Joseph brought in Jacob his father, and

8 set him before Pharaoh : and Jacob blessed Pharaoh. And

THE PRIESTL Y LA WBOOK /«. CIRC. 450 B. C. 88^

Pharaoh said tmto Jacob, How many are the days of the
years of thy life? And Jacob said unto Pharaoh, The 9
days of the years of my sojoumings are an. hundred and
thirty years : few and evil have been the days of the years
of my life, and they have not attained unto the days of the
years of the life of my fathers in the days of their sojoum-
ings. And Jacob blessed Pharaoh, and went out from the 10
presence of Pharaoh. And Joseph placed his father and 1 1
his brethren, and gave them a possession in the land of
Egypt, in the best of the land, in the land of Rameses, as
Pharaoh had commanded. [So Israel dwelt] in the land 27
of Egypt, and they gat them possessions therein, and were
fruitful, and multiplied exceedingly.

And Jacob lived in the land of Egypt seventeen years : 28
so the days of Jacob, the years of his life, were an hundred
forty and seven years.

And Jacob called his sons and blessed them ; every 49 — i, 28
one according to his blessing he blessed them. And 48 — 3
Jacob said unto Joseph, El Shaddai appeared unto me at
Ltiz in the land of Canaan, and blessed me, and said unto 4
me, Behold, I will make thee fruitful, and multiply thee,
and I will make of thee a company of peoples ; and will
give this land to thy seed after thee for an everlasting pos-
session. And now thy two sons, which were bom unto 5
thee in the land of Egypt before I came unto thee into
Egjrpt, are mine ; Ephraim and Manasseh, even as Reuben
and Simeon, shall be mine. And thy issue, which thou be- 6
gettest after them, shall be thine ; they shall be called after
the name of their brethren in their inheritance.

And he charged them, and said tmto them, I am 49 — 29
to be gathered unto my people : bury me with my fa-
thers in the cave that is in the field of Ephron the Hittite,
in the cave that is in the field of Machpelah, which is be- 30
fore Mamre, in the land of Canaan, which Abraham bought
with the field from Ephron the Hittite for a possession
of a buryingplace : there they buried Abraham and Sarah 31
his wife ; there they buried Isaac and Rebekah his wife ;

9U THE PRIESTL Y Zutf WBOOK P^. CIRC 430 B. C

32 aad thera I buried Leah [aind RmImI] : th« field aad tbe
eave that is fherett, whicA was purchased from the dul*

33 dren of Heth. And when Jacob madd an end of charging
Us 8011% he yielded tip the gho8t» aad was gathered unto
hjapeoplei

SO— 12 And his sons did unto him according as he had com-
13 manded them : for his sons carried him into the land of
Canaan^ and buried him in the cave of the field of Mach-
pelah, which Abraham bought with the field, for a pos-
session of a buryingplace, of Ephron the Hittite, before
Mamxe»

APPE^NDIX I.

THE GREAT PLOOD-INTERPOLATION J*,
CIRC. 700 B. C.

[WbeB* €M erected th« keaTam ulA tbeMrtli, flie etftli wis %^
wagte and Toid; aad darkiieM wat itpaa the fam af the ahysB (Te-
hora), and the spirit of God was breeding npon tlie Ihee of Ito
waters. And Oed said, Let there he Ilc^t: and tiiere im llfiC 3
And God saw that the light was good: and God dirlded the 4
light from the darkness. And God ealled the light Bay, and the 5
darkness he ealled Night

And God said, Let there be a dome in the mldsi of tte waters, 6
and let it be a partition between the different waters. And God 7
made the dome, and dlrided the waters whieh were nnder the
dome frx>m the waters whieh were aboTO the doBie: and it was so.
And «e4 ealled the dome Hearen. 8

And God said. Let the waters nnder the hesten be gathered to- 9
gether onto one plaee» and let the dry land appear: and it was so.
And God ealled the dry land Earth; and the gathering together 10
of the waters ealled he Seas: and €Nid saw tint it was good. And 11
God said. Let the earth pnt forth rerdnre, herb yiielding seed, and
fimit tree 1>earing froit after its kind^ wherein is the seed there-

Fragmbmts of Tablet I, Assyrian Cosmogonic Bpos.

When the heaven above was not yet set apart,

And the earth heneath was wlfhont a name—

For the Abyss was their generator.

The chaotic world-ocean Ctiamat) brought forth the whol»—

Their waters mingled and flowed united.

The darkness was not yet removed, no plant had sprang up.

When none of the gods had yet been produced.

When they were still unnamed and no fate was [fixed].

Then were the [great] gods created.

(The gods) Lahmu and Lahamn were produced.

also grew up.

(The gods) Shar and Ki-shar (representing **the host of heaven and earth,*'

Qen, iL i) were created.
The days were prolonged ....

The god Ann

The god Shar .....

* Supplied from narrative of P. Q«n. L
(886)

«86 APPENDIX L

12 Of, niM>n the earth : and it was so. And the earth brought forth
Terdnre, herb yielding seed after its hind, and tree bearing fimit,
wherein is the seed thereoi; after its kind: and God saw that it
was good.

14 And God said, Let there be lij^ts in the done of tiie heaTon to
diyide the day fh>m the night; and let tiiem be for signs, and for

15 seasons, and for days and years: and let them be for lights in the
dome of the hearen to glTO light niM>n the earth ; and it was so.

16 And God made the two great lights ; the greater light to mle the

17 day, and the lesser light to ralo the night And God set them in the

18 dome of tiie hearen to giro light npon the earth, and to mle orer
the day and orer the night, and to dlTide the llglit firom the dark-
ness : and God saw that it was good.

Fragments of the Fifth (?) Tablet.

Excellently he made the mansions twelve] in number for the great gods (sodi-

acal oonateUatlonB).
He brought forth the stars like lumasvL
He determined the year and appointed decades for it ;
For each of the twelve months he appointed three stars
Prom the day when the year begins until its end.

He determined the mansions of the planets to define their orbits by a fixed time.
So that none of them may fall short, and none be turned aside.
He fixed the abodes of Bel and Ea near his own.
He opened also perfectly the g^reat gates (of heaven).
Making their tx>lts solid to right and left ;
And in his majesty he made himself steps there (the steps by which the sun

mounts from the morning ** gate " at the eastern horison to the meridian,

and descends to the evening "gate *' at the western).
He made Nannar (the moon) to shine, he joined it to the night,
And fixed for it the seasons of its phases determining the days.
For the entire month without interruption he appointed the form of its disk.
In the beginning of the month when evening begins.
Thy horns shall be for a sign to determine the times of the heaven ;
The seventh day thou shalt be filling out thy disk.
But the .... will partly expose its dark side.
When the sun descends towards the horizon at the moment of thy rising,
The limiu exactly defined [of thy fulness] form its circle,
[Afterwards] turn, draw near the path of the sun,

turn, and let the sun transpose thy dark part,

walk in its path,

[Rife] and set, subject to the law of this destiny.

[Uncertain fragments, probably belonging to the third (?) and fourth (?)
tablets (cf. Geo. Smith » Chaldean Account of Genesis, Rev. Ed. p. 62ff.
Lenormant, Beginnings of History , p. 49if. Schrader, Keilinschrtf-
ten und altes Testament, second edition, p. 15).]

APPENDIX L 387

And Qod said, Let the waterg swarm with swarms of liring 20
creatures, and let fowl fly abore the earth in the open dome of
hearen* And God created the gri'eat sea-monsters, and eyerj llTing 2 1
creature that stirreth, wliich the waters swarmed with, after their
kinds, and eyery winged fowl after its kind : and God saw that it
was good. And God biessed them, saying. Be ftmitfol, and mnltl- 22
ply, and All the waters in the seas, and let fowl multiply in the
earth.

And God said. Let the earth bring forth the liring creature after 24
its kind, cattle, and creeping thing, and wild beast of the earth
after its kind : and it was so. And God made the wild beast of the 25
earth after its kind, and the cattle after their kind, and eyery
thing that creepeth upon the ground afler its kind : and God saw
that it was good. And God said. Let us make man in our image, 26
after our likeness: and let them haye dominion orer the fish of
the sea, and over the fowl of the air, and oyer the cattle, and oyer
eyery beast of the eartli, and oyer eyery creeping thing that
creepeth upon the earth. So God created man in his own imago, 27
in the image of God created he him ; male and female created he
them. And God blessed them : and God said unto them, Be fruit- 28
fhl and multiply, and replenish the earth, and subdue it; and
haye dominion oyer the fish of the sea, and 'oyer the fowl of the
air, and oyer eyery liying thing that stirreth upon the earth. And 29
€M said. Behold, I haye giyen yon eyery herb yielding seed,
which is upon the face of all the earth, and eyery tree, in the
wliich is the fruit of a tree yielding seed ; to you it shall be for
meat: and to eyery beast of the earth, and to eyery fowl of the
air, and to eyery thing that creepeth upon the earth, wherein
there is life, [I haye giyen] eyery green herb for meat : and it was
so. And God saw eyery thing that he had made, and, behold, it 31
was yery good.

So the heayen and the earth were finished and all their host] 2— i

Fragments from the Seventh (?) Creation Tablet.

When the gods collectively had created

They made excellently the stout tmnks of trees (?),

Brought forth living creatures

The cattle of the field, the wild beasts of the field, and the creeping things of
the [field].

. . . [Uncertain fragments.]
22

888 APPENDIX /.

2—9 TiM tree of life aIm

10 Ab4 a rlTer wMit o«t of UeB to Wfttor ike fardes; awl fima

11 theiiee it was parted* and beeaae foar iieada. The name of tiM
Hrrt is PLdion: tiiat is it whieh eoMpaaeetli the whole laad of

13 HaTilah, wiiere there is gold ; aad the gold of that land Is good:

13 there is bdelliam and the onyx stone. And the name of the eeoond
riTer is Gihon: the same is it that eo&passeth the whole land of

14 Gosh. And the name of the tlilrd rirer is Hiddekel: that is it
whieh goeth in front of Assyria. And the fourth rirer is Enplira-

15 tes. And Tahweh €k>d took the man* and pat liim into the garden
of Ed«n to dress it and to keep it.

The tree of life, or sacred plant of the Assyrian bas-reliefs, is guarded
by winged genii (A1rr£7i/^<>»— cherubim) with eagle's heads. In Indian
tradition (perhaps connected with the ancient Assyro-Babylonian) the
tree appears springing from over the sacred fountain, Ardvi-qura^ in the
centre of the garden of the gods at the top of Meru^ the holy mountain
of the north, and distilling the soma or drink of immortality. Cf. E^
xxviii. i3f. ** Thou wast in Eden, the garden of God .... thou
wast on the holy mountain of God." In Greek mythology the source of
celestial immortality is the food ambrosia. Among all Oriental peoples
traces remain of a primitive conception of a divine life resident in trees,
and the tree of life is therefore common property in Oriental folk-lore.
The tree of the knowledge of good and evil, on the contrary, is a meta-
physical conception or modification of the myth by J^ the author of the
Eden story.

Eden—Assyrian Idinu. The geographical data may be compared
with Gen. x., as there the general story of xi. 1-9 is localized and made
specific, so here the garden, which originally, vs. 8, was only ** eastward
in Eden," is localized; and the four "heads," which were perhaps
originally the same as the four divisions of the Indian holy fount,
Ardvi-fura, flowing to the four c^dinal points, are localized and
identified. — Pishon— 'perhaps Accadian Pisaanna, Assyrian Pisanu^
* 'water-container. " — Gihon— 'perhaps Accadian Guhan^D /. — The whole
land of Cash is obviously intended to include also south Arabia, besides
the country usually and properly designated Cush, i. e. Aethiopia and
Nubia. The author accordingly seems to find the source of the Nile in
Eden. The same remarkable conception of Cush extending to the
Persian Gulf reappears in Gen. x. 6-8 (P on the basis of J*), and appears
to rest upon a confusion of the Egyptian-Nubian Kes with the Babylon-
ian Kas, — Hiddekel— Assyrian Hidiglat^ Babylonian Idiglat ; i. e. the
Tigris (Dan. x. 4).~£nphrates— Assyrian Burnt ; elsewhere simply
'*the River" (cf. Gen. xxxi. 21).

APPENDIX L 8M

And Tahweh Mid, Behold, tbe &*■ Is beea&e ag one of «i, to ft— ts
kBOW good and eril ; and now, lest he imt fivrth his hand, and
take also of the tree of life, and eat, and lire for erer : therefSsre *
he droTO ont the man ; and he plaeed at the east of the garden of 24
Eden the Chemhim, and the flame of a sword whieh whirled erery
way, to keep the waj of the tree of life.

And again she hare his brother AbeL And Ahel was a keeper 4—2

Chembim— Assyrian Kiroubim, the guardian genii represented by
human and eagle-headed, winged colossi, with bodies of bulls, at the
entrance of palaces and temples. Greek CPr a// j— English ** griffon:"
perhaps the same as Cerberus, the dragon guardian of the entrance to
the nether world. In Assyrian sculpture also they **keep the way of
the tree of life" (cf. Ez. i. 10; x. 14).— The flame (or "prodigy," "en-
chantment ;" cf. Ex. vii. 11) of a (sickle-shaped) sword whirling erery
way, is the peculiar attribute of the cherub (perhaps a weapon like the
Hindu tchakra), Cf. the *' wheels," i. e. whirling disks, of the cherubs
in Ez. i. 15-21 ; X. 9-17, which are there said to contain the spirit of the
cherubim and accompany them everywhere. An Accadian l3rric {Cunei-
form Inscriptions of West Asia. Vol. II., pi. 19. No. 2) introduces
this whirling disc as the weapon of a god.

The Eden creation-story of J^ as appears from a recent discovery by
Mr. Pinches (announced in The Academy of November 29, 1890), had
also a Babylonian parallel beginning with the statement that no plant
existed, placing the formation of man before that of plants and animals
and mentioning an abode of delights. Here also the Tigris and Euphra-
tes are mentioned. The evidence is decisive that Gen. ii. and this
Babylonian story have at least a common stock. It is not impossible
that what appear to be additions to th^ primitive narrative of J* will
turn out to have been suggested by the Babylonian form of the story.

Abel perhaps— Assyr. Abal(habal) " son," Accadian ibila, suggesting
an Assyro-Babylonian origin for this section also, which in spite of its
obvious relation to y (cf. vs. 7 with iii. 16 ; iif. with iii. i7f. ; 14^ with
\tb ; 15a with 24) is not originally of a piece with this document. J^bal
here, vs. 20, is the father of shepherds, and Cain, after having become
"a fugitive and a wanderer," vs. I4f, reappears in itbi as a settled
agriculturist and city-builder. The references to J^ in w. 7, 11, 14, 15,
also turn out on closer inspection to be evidence for diversity and not
identity of authorship. Verse 7, for example, misapplies the expression
of iii. 16. The double character of Cain as city-builder (J^) and fratricide
(J') may perhaps again be due to the double Assyro-Babylonian stock ;
for as Lenormant observes {Beg. of Hist., pp. i46ff), in the duo-decimal
Babylonian calendar, the Ihird month is called " the month of brick-
making," and also " the month of the twins," with the sign Gemini.

84# APPENDIX I.

3 of gliee^ And In process of time it eame to pass, tliat Gain
bronglit of tlie frnit of the ground an offering unto ¥ahweh.

4 And Abel, he also brought of the iirstlings of his flock and of the

5 fat thereof. And Tahweh had respect unto Abel and to his offering;
but unto Cain and to his offering he had not respect And Cain

6 was Tcry wroth, and his countenance felL And Tahweh said onto
Cain, Whj art thou wroth! and why is thy countenance fkllenS

7 If thou doest welU is it not lifted up I and if thou doest not well,
sin concheth at the door: and unto thee shall be his desire, and

8 thou Shalt rule orer him. And Cain said unto Abel his brother,
And it came to pass, when they were in the field, that

9 Cain rose up against Abel his brother, and slew him. And ¥ah-
weh said unto Cain, Where is Abel thy brother? And he said, 1

10 know not: am I my brother's keeper I And he said, Wliat hast
thou done? the Toice of thy brother's blood crieth unto me ftrom

11 the ground. And now cursed art thou ftrom the ground, which
hath opened her mouth to receire thy brother's blood firom thy

12 hand ; when thou tillest the ground, it shall not henceforth yield
unto thee her strength ; a ftagitire and a wanderer shalt thou

13 be in the earth. And Cain said unto Yahweh, My punishment

14 is greater than I can bearl Behold, thou hast driren me out
this day f^om the face of the ground ; and fh)m thy face shall I
be hid; and I shall be a fagitlTc and a wanderer (nad) in the
earth ; and it shall come to pass, that whosoerer findeth me shall

15 slay me. And Tahweh said unto him. Therefore whosocTcr slay-
Each month had its peculiar myth and related zodiacal sign. Thus the
eleventh with the sign Aquarius was called " the month of the curse of
rain/' and its myth was that of the Flood. (See next page.) That of the
first, called, ** the month of the altar of the demiurge " was the creation
of the world ; of the second, '* the month of the propitious bull " (i. e.
Ea, the god originator of humanity), was the creation of man. The
myth, or myths, belonging with the third month, and the sign Gemini^
have not yet been discovered, the only hint of their (its?) character
being in the two names, '* month of brick-making *' and ** month of the
twins," with which Lenormant compares the Egyptian, Greek and
Roman m3rths connecting fratricide with the founding of a dty, and
the Phoenician myth of Cain, twin brother of Adam min-haadamah^
<< These are they," says Sanchoniathon, "who found out how to mix
chopped straw with clay to make bricks, how to dry them in the sun,
and to build houses with roofs."

Here we have perhaps a union of two ancient myths, one of fratricide
and the other of dty-building, the former, neglected by JS having been
introduced by J*.

APPENDIX L Wl

•til Gain, yengeanee shall be taken on htm serenfold. And Tah-
weh appointed a sign for Gain, lest any finding him should smite
him. So Cain went ont from the presenee of Tahw eh. i6

And Adam knew his wife again ; and she bare a son, and called 25
his name Seth : For, [said she,] God hath appointed (sAatA) me an-
other seed instead of Abel ; for Cain slew him. And to Seth, to 26
him also there was bom a son ; and he called his name Enosh :
then began men to call upon the name of Tahweh.

[And nnto Enosh was bom Kenan; and Kenan begat Enoch]
and Enoch walked before Tahweh, [and he was not, for Yahweh 5—22
took him].

'*Then Bel listened to reason and mounted to the interior of the vessel. He
took ray hand and made me to rise, lifted up my wife also, and laid her hand in
mine ; he turned himself to us, stood between us, and blessed us, [saying],
* Hitherto Shamash-napishtl was human, but now shall Shamashpuapishtl and
his wife be like unto the grods, they are lifted up to live like them, and Shamash-
napishti shall dwell far off at the mouth of the rivers.' So they took me and
gave me a dwelling far off at the mouth ot the rivers."

IV. 25f. By the interpolation of these two verses the seven-linked
genealogy of J Ms considered to have been expanded to nine links. The
substitution of Noah in place of Jabal, Jubal and Tubal, to be the
son (instead of grandson ?) of Lamech, produced then a ten-linked gene-
alogy, corresponding exactly with the Assyrian genealogy of ten prim-
eval kings or patriarchs, of whom the tenth is Hasisadra, the flood-hero
and repopulator of the world. Very little inventive power was required,
since the names Seth and Enosh are respectively synonymous with Cain
and Adam. The eirpansion of the genealogy to correspond in number
with the Assyrian was apparently accompanied by a slight alteration of
the remaining names. As before, in the case of the Creation story, the
priestly writer naturally follows the amended version, so that what is
now missing from J*'s genealogy of the Sethites may be readily supplied
from P.

The singular notice which in P's genealogy of Adam is attached to
the name of Enoch, Budde ( Urgesch, ch. v.) considers to be derived, like
V. 29, from his J source. But in J^ the name of Enoch appears uncon-
nected with any tradition. Since in all of P*s genealogies there is the
most rigid exclusion of every trace of material of this nature, we must
attribute to J* the interesting notice of the apotheosis of Enoch and very
possibly even the 365 years which apparently indicate his connection
with sun-myths. Budde further conjectures that this tradition also was
borrowed from the Assyro-Chaldeean epos. In Col. IV., lines 23-30,
Xisuthros-Hasisadra, whose name as usually written in the tablets is
Shamash-napishti— *' sun of life," relates the story of his own apotheosis
as above.

842

APPENDIX L

[And Enodi begat Jared, and Jared begat Mahalalel, and Ma-
hidalel begat Metbaselah, and Methoselah begat Lamech. And

5—29 nnto Lameeh there was bom] a son : and he ealled his name
Noah, saying, This same shail eomfort (Heb. nahem) ns for onr
work and for the toil of oar liands, ftrom the ground w hieh Tah-
weh hath cursed.

6—5 And ¥ahweh saw that the wickedness of man was great in

If this be the source of the tradition, J*, in adopting the story, divided
the character of the Assyrian flood-hero in accordance with the signifi-
cance of the name Hasis-adra (** prudent-reverent," nearly the equiva-
lent of " righteous and perfect," Gen. vi. 9) as flood-hero, transmitting his
r61e to Noah, the tenth from Adam, and for Shamash-napishti, the '* sun
of life," made immortal like the gods and taken to dwell with them, sub-
stituting Enoch the fifth from Adam.

The fragments of Beroeus, which give the corresponding list of ten
ante-diluvian kings ending with the Flood-hero, can be corrected in a
few cases by the cuneiform tablets. The list is as follows, and we set
side by side with it the list of y and the expanded list of J*.

Chalda<hA s Syrian,

J'

y

Adoros (Adiuru)

Ha-adam

Adam

Alaparos

Seth

Almelon

Enosh

Ammenon (Hammanu)

Cain

[Kenan]

Amegalaros

Enoch

Enoch

Daonos

Irad

[Jared]

Edoranchos

Mehujael

[Mahalalel]

Amemphsinos

Methusael

[Methuselah]

Obartes (Ubaratutu)

Lamech

Lamech

Jabal Jubal Tubal

Xisuthros (Hasisadra

Noah

Noah

Shem Japheth Canaan Shem Ham Japheth

"Noah the husbandman" may have been suggested, not only by his
appropriate position in the original genealogy, and as the father of the
populations of West Asia, but also by the favorable etymology which the
writer of the original genealogy had attached to his name, as a suitable
character to be selected for the rdle of the Assyxx>-Babylonian flood-hero.

The cuneiform Flood-story is an episode of the so-called Izdubar
legends, which constitute the great Babylonian national epos, celebrating
the deeds of king Izdubar of Erech on twelve tablets containing a total
of some 3,000 lines. For an offense against the goddess Ishtar Izdubar
is smitten with disease, and betakes himself for healing to his ancestor

APPENDIX L 848

fhe earth, and that erery imagination of the thoughts of his heart
was oniy eril continually. And it repented Tahweh that he had 6
made man on the earth, and it griered him at his heart And 7
Tahweh said, I will blot out man from the face of the ground ;
for it repenteth me that I hare made them. But Noah found 8
grace in the eyes of Tahweh.

(J* underlying P.) [And Tahweh said unto Noah, The end 6—13-16
of all Hesh is come before me. Behold, 1 will blot out man ft!H>m
the face of the ground because their wickedness is great, but thou
hast found grace in mine eyes : Therefore build thee an ark of
gopher wood ; thou shalt make the ark of compartments and shalt
pitch it within and without with pitch. And this is how thou
shalt make it: the length of the ark three hundred cubits, the
breadth of it Hfty cubits and the hight of it thirty cubits. Thou
shalt make a light for the ark at the top, and shalt finish it to a
cubit, and the door of the ark shalt thou set in the side thereof:
with lower, second and third stories shalt thou make it. And 22
Noah built the ark as Tahweh commanded him.]

Shamash-napishti, sumamed Hasisadra, ** at the mouth of the rivers/'
whither he was removed by the gods. Arrived there, Shamash-napishti
relates at his request the story of his escape from the Flood and subse-
quent apotheosis. The narrative is as follows :—

Shamash-napishti also said to Izdubar, Let me reveal to thee, O Izdttbar, the
narrative of my preservation, and let me tell thee the decree of the gods. The
city Shurippak, the city which as thou knowest is situate on the Euphrates, this
was already ancient when the s^ods in it were moved by their heart to institute
a Deluge (Assyr. ^^u^m— Heb. mahbul^ a namen proprium of the Flood). The
great gods were there : their father Ann, their counsellor, the warlike Bel, their
throne-bearer Adar, their prince BnnugL The lord of unsearchable wisdom
also, the god Ba, sat [in counsel] among them and reported their conclusion to
his worshipper (?), '' Worshipper, worshipper, venerable, venerable (?) [said he]

worshipper, hear ... . and give heed, venerable Shurripa-

kite, son of Ubara-tutu. Forsake thine house, build a ship, leave of

life, they are determined to destroy the seed of life. Preserve thou alive and
bring up into the interior of the vessel the seed of life of every sort. The ship

which thou shalt build cubits shall be its measure in length [and]

cubits the equal measure of its breadth and hight ; and

sea it, provide it also with a deck.'* When I understood this, I said to Ea, my
lord : '*[The building of the ship] O lord, which thou hast commanded , [if] I carry
it out, the people and the elders [will laugh at me]." . [Ba opened his mouth
and] spake, saying to me his servant : '* [If they laugh at thee] thou shalt say to

them. Whoever abuses me and surely I and I will

the vault of heaven above and beneath I will judge.

[But thou, shut not the door until be come] the time when I shall send th[ee]
word. [Then] enter in through the door of the ship and bring [into] its interior
thy store of grain, all thy possessions and wealth, thy [family], thy servants and
thy handmaids and [thy] relatives.**

344 APPENDIX L

7 And Tahweh said unto Noah, Goniie thon and all thy koiue into
the ark ; for thee hare I seen righteoiis before me in this genera*

2 tion. Of erery clean beast thon shalt take to thee seyen and
seTen, the male and his female; and of the beasts that are not

3 clean two, the male and his female ; of the fowl also of the air,
seyen and seven, to keep seed aiire npon th^ face of all the earth.

4 For yet seven days, and I will canse it to rain npon the earth
forty days and forty nights; and erery liTing thing that I hare

5 made will I blot ont ftrom oiT the face of the ground. And Noah
did according nnto all that Tahweh commanded him.

7 And Noah went in, and his sons, and his wife, and his sons

wires with him, into the ark, because of the waters of the Hood.

. 8 Of clean beasts, and of beasts that are not clean, and of fowls, and

9 of erery thing that creepeth upon the ground, there went in two

and two unto Noah into the ark, as Tahweh commanded Noah.

ibb And Tahweh shut him in.

The [cattle] of the field, the wild beasts of the field, everything that

[will I] send to thee, to the end that [thy] gate may preserve [them all].— [Adra]-
hasis opened his mouth and spake and [s]aid to Ba [his] lord : O my lord, no

[one] has ever built a vessel [in this fashion] 49 [upon the la]nd ;

50 may I see and the ship 51 upon the

land 59 as thou hast commanded

as. I collected all that I had ; I collected all the silver I had ; 96. I collected all
the gold I had ; 27. all that I had of seed of life of all kinds [I collected], and all
this 38. I brought up into the ship ; all my company, male and female ; 29. the
cattle of the field, the wild beasts of the field, and all my relatives, I made to
go on board. 30. Now when .the sun had brought the appointed time, 31. a
voice (?) proclaimed : ^* In the evening the heavens shall rain destruction. 32.
Enter in to the [int]erior of the ship and shut thy door ; 33. the appointed time
is come. 34. In the evening, proclaimed the voice (?), the heavens shall rain
destruction. 35. With terror I awaited the setting of the stm on that day (?). 36.
I held in dread the day of embarkation. 37. But I entered in to the interior of
the ship and shut my door behind me, 38. to close the vesseL To Buzurkurgal,
the pilot, 39. I entrusted the great structure with its cargo.

Col. II. 1-^4. [In these lines the building of the vessel was described
m detail. The beginning of the description, which formed the conclu-
sion of Col. I. is missing. According to line 6, it appears that the con-
struction lasted exactly a week. As Noah divided the ark in three par-
titions (** stories"), so Hasisadra also (line 7) divides the interior into
different stories. The number unfortunately is missing. Lines 10-12
are also plain. ** I saw fissures (leaks) and supplied that which was
lacking. Three sar (a liquid measure) of bitumen I poured over the
exterior. Three sar of pitch over the interior." At the close it may
be gathered from the fragmentary lines that Hasisadra provisioned the
ship with food and drink.] (See Schrader's Keilinschr.^ pp. yof.)

APPENDIX I. 845

And it etoM to imm after the seyen days, tkat the waten of lo
the flood were upon the earth. And the rain was npon the earth 12
forty days and forty nights. And the waters increased and hare 17^
np the ark so that it was lift np ahoTO the earth. Ail in whose 22
nostrils was the hreath of life, of all that was in the dry land,
died. So he (Tahweh) blotted ont erery liring thing which was 23
npon the face of the ground: and Noah only was left, and they
that were with him in the ark.

[And it came to pass at the end of soTon days that the storm 8—2^

40. Then an>se Mu-sheri-lna-xiamari from the foundations of the sky, a black
cloud, 43. in the midst of which Ramman thundered, 43. Nebo and Sherru
march ag^ainst one another, 44. the throne-bearers stride over mountain and
plain. 45. The powerful god of pestilence looses the whirlwinds (?). 46. Adar
makes the canals (?) to overflow incessantly, 47. the Anunaki bring floods, 48.
they make the earth to tremble with their might. 49. Ramman's inundation
mounts aloft to the sky, all light vanished before the [darkness].

Col. III. I of the earth they destroy like a

mountain (?) 3. the they bring nigh to fight against

man. 4. The brother no longer looks after his brother, men no longer are con-
cerned about one another. In heaven 5. the gods are afraid at the Deluge and
6. seek refuge, they mount aloft to the heaven of Anu. Like a dog in its kennel
the gods cower together at the lattice of heaven. 8. Ishtar cries out like a
woman in travail, 9. the great goddess cries with a loud voice [saying] 10.
"mankind has returned to clay (slime); n. the evil which I predicted before
the gods. la. Thus did I foretell the disaster before the gods. 13. I foretold the
war of extermination which would be waged against them. 14. But I did not
bring mankind to birth that 15. they like the spawn of fish should fill the sea !**
x6. Then the gods wept with her for the (deed of the) Anunaki ; 17. upon one
spot the gods sat down with lamentation ; 18. their lips they pressed together

destiny. 19. Six days and seven nights ao wind, flood and storm

prevailed, ai but at the breaking of the seventh day the storm was quieted, the
flood, which aa had battled like a mighty army 33. was appeased ; the sea dimin-
ished, and storm and flood ceased.

34. I sailed through the sea weeping, 25. that the dwellings of men were turned
to slime ; a6. like tree-trunks the corpses floated about. 27. I had opened a port-
hole, and as the daylight fell upon my face, a8. I was overwhelmed with sorrow
and sat down weeping ; the tears flowed over my face. 30. I sailed through the
territories, (now) a dreadful ocean; 31. then emerged a bit of land twelve
measures high. 3a. To the land of Nizir (the mountain region eastward from
the Tigris, beyond the lower Zab, between the 35th and 36th parallels, which
dominates the plain of Assyria. If Semitic, Nizir means " rescue ") drifted the
ship. 33. The mountain of the land of Nizir held the ship and would not let it
pass. 34. The first and second day the mountain Nizir held the ship, etc. 35.
The third and fourth day the mountain Nizir held, etc. 36. The fifth and sixth
day the mountain Nizir held, etc. 37. At the breaking of the seventh day 38. I
brought forth a dove and loosed it. The dove flew hither and thither ; but when
39. no resting-place appeared, it returned again. 4a Then I brought forth a
swallow and released it. The swallow flew hither and thither ; but when 41. no
resting-place appeared, it returned again. 4a. Then I brought forth a raven and
released it. 4). The raven flew away, and when it saw that the waters had dim-
ished 44. it drew near again, cautiously wading, but did not return.

346 APPENDIX I.

3 eMsed], aii4 th* rmin frvm heaTen wm NstnUed ; ui4 the waters

6 retained from off the earth contliiaally. And It ease to h^bb At
the end of forty days, that Noah opened the wiadow of the ark

7 whieh he had made : and he sent forth a rayen, and it went forth

8 to and fro, nntll the waters were dried np from off the earth. And
he [stayed seren days and] sent forth a dore from him, to see if

9 the waters were abated ftrom off the taee of the ipwnnd ; bat the
doTe found no rest for the sole of her foot, and she returned ante
him to the ark, for the waters were on the faee of the whole
earth : and he pnt forth his hand, and took her, and brought hor

10 in unto him tato the ark. And he stayed yet other seren days;

11 and agTAin he sent forth the doTe out of the ark; and the dore
eame in to him at eyentido; and, lo, in her mouth a ftresh olire
leaf: so Noah knew that the waters were Miated from off the

13 earth. And he stayed yet other seTen days; and sent forth Uie
\^b doTo; and she returned not agrftiu unto him any more. And

Noah remoTod the coyer of the ark, and looked, and, behold, the

faee of the {ground was dried.
[Then Noah and all that were with him in the ark went forth.]

20 And Noah builded an altar unto Yah weh, and took of erery clean
beast, and of CTcry clean fowl, and offered burnt offeringrs on the

21 altar. And Tahweh smelled the sweet saTour ; and Tahweh said
in his heart, I will not again curse the ground any more for
man's sake ; for the imagination of man's heart is ctII from his
youth; neilJier will I again smite any more erery liring thing,

23 as I hare done. While the earth remaineth, seedtime and har-
Test, and cold and heat, and summer and winter, and day and
night shall not cease.

9— II-I7 (J* underlying P.) [And Tahweh made a corenant with
Noah, and said, Behold I do set my bow in the sky, and it shall
be the token of this coTcnant between me and thee and all Hesh,
that the waters shall no more become a flood to destroy all flesh.]

45. Then I Mnt forth (all) toward the four wieds ; I offered a sacrifice. 46. I
built an altar on the peak of the mountain ; 47. seven by seven I placed the
A^O^ivr-vases ; 48. beneath them I spread out reeds, cedar and juniper. 49. The
gods inhaled the fragrance, the gods smelled the sweet savour, 50. like flies the
gods gathered above the head of the offerer.

51. When at length the croddess Ishtar drew near, 5a. she raised aloft the frreat

bows which Ann had made according to [and said] 53. *'Thesegodsbe

the jewels of my neck I Col. IV. 1. I shall not forget these days, I will remem-
ber them and not forget them forever, a. Let the gods come to the altar,
3. only Bel shall not come to the altar, 4. because he did heedlessly and made
the Deluge, 5. and delivered my men to destruction." 6. When at length Bel
drew near and saw the ship he was aghast, 7. he was filled with wrath (?)
against the gods and the Igigi (celestial spiriu). 8. " What man is this that has

APPENDIX L 8*7

And the song of Noah, that went forth of the ark, were Shem, i8
and Ham, and Japheth: and Ham \% the Ikther of Canaan.
These three were the sons of Noah, and nnto them sons \^a--V^-^\b
were bom after the flood, and of these was the whole earth 9—19^
OTorspread.

escaped? No mortal la to remain alive in the destruction." 9. Then Adar
o];>ened his mouth and spake, saying to the warlike Bel, 10. ** Who indeed but
Ba can have contr [ived] this thing ? 11. Ba knew of it and informed him of all."
13. Then Ba opened his mouth and spake to the warlike Bel, saying : 13. **Thou
art the war[rior] prince of the gods ; 14. but why, why hast thou wrought so
recklessly and didst prep[are] the Deluge? 15. Let the sinner's iniquity fall
upon him, let the presumption of the presumptuous fall upon him. i& (But) be
not relentless, that he be not blotted out ; be merciful, so that he may not

vj. Instead of (thy) making a Deluge let lions come and decima[te]

mankind ; t8. instead of thy making a Deluge let hyasnas come and deci[mate]
mankind ; 19. instead of thy making a Deluge let famine appear and [consume]
the land ; ao. instead of thy making a Deluge let the god of pestilence come and
dec[imate] mankind ! ai. I did not reveal to him the decision of the great gods,
•a. I (only) sent a dream to Adrahasis and he understood the decision of the
gods." (L e. he possessed this power through his piety ; an impious man would
act have understood the revelation.) 93. Then Bel listened to reason,
mounted to the interior of the ship, 94. took my hand and lifted me up, raised
up my wife also and placed her hand in mine, a6. turned himself to us, stood
between us and blessed us : " Hitherto Shamash-napishti was mortal, 38. but
now shall Shamash-napitfiti and his wife be lifted up to be like unto the gods.
39. And Shamash-napishti shall dwell far oif at the mouth of the rivers !" 3a
Then they took me and gave me a dwelling-place far off at the mouth of the
rivers.

'' After the Flood.** Hebrew achar kam-^abbul'^Aasyt. arki a-bu-
hi, a phrase occnrring in the title of an ancient Babylonian list of kings
and in Berosua-Polyhistor : '* These are the kings who reigned after the
Flood." J*, however, naturally does not confine himself to the idea of
Noah as ancestor of a line of Babylonian kings, but returns to the
Hebrew line through Shem. The Assyro-Chaldean conception which he
has adopted of Noah as repopulator of the earth, compels him to alter
the original triad of Noah's sons, from Shem,— ^e Hebrew stock, Japheth,
—Philistine (or Phoenician?), and Canaan ; to a triad suggestive of the
three world divisions, Asia, Africa and Europe. This is very simply
done by introducing Ham (Egyptian Chtnu) as father of Canaan. J*
was of course not embarrassed by ethnological considerations, although
the triad must have originally been of Semitic peoples. The table of
nations, ch. x., then takes the place probably of a simple seven-linked
genealogy in J'. Here evidence might be found of Assyrian influence
in the geographical knowledge displayed, for although no Assyrian
table of nations like Gen. x. has been discovered, the isolated names are
largely represented on Assyrian monuments. On the other hand, J*
does not depend on J^ for in iv. aa we found Tubal as father of smiths.

94S APPENDIX L

10—2 (J* vnderlying P.) [Unto Japketh were bom Ckmier, and Ma-
flTOCT) and Madai, and Jayan, and Tubal, and Meeeheeh, and Tiras.

3 And €(onier besr^t Ashkenaz, and Biphafh, and Tograrmah.

4 And Jaran be^at EUshah, and Tanhtoh, Klttin, and Bodanimu

6 (J* nnderlying P.) And unto Ham were born Cnsh, and Hlzrafan,'
8 and Canaan.] And Cnah besrat NImrod : he was the first gihbor

10 (tjranti) in the earth. And the besrinnlng of his kingdom was
Babel, and Ereeh, and Aeead, and Galneh, in the land of Shinar.

11 Out of that land he went forth into Assyria, and builded

perhaps ancestor of the Armenian peoples, whereas in x. 2 (P on the
basis of J*) he is a son of Japheth. Sheba and Dedan are sons of Abra-
ham in XXV. 3 (J*) ; here descendants of Ham. Babylon, founded accord-
ing to xi. i-g (J') by the primitive human community, is here, x. 10,
founded by Nimrod. who seems to be identified with the Assyrian Gil-
games (Izdubar).

Gomer, Magog (t), Madai, JaTan, Tubal, Mescheeii, Togarmah, are

all known to the Assyrian monuments by names nearly or quite identi-
cal. For the well-known Kittim (Cyprus, Kition) they use another name,

Cnsh and Mizralm— -Assyr. Kusu and Musur, Kash, the land of the
KashUy formed an important part of Babylonia, and occurs frequently.
Nimrod seems to be, like Noah, a Hebrew hero who is made to play the
part of the hero of Assyrian national epos, Gilgames (Izdubar). The
conjecture may perhaps be deemed not too hazardous that the Hebrew
Nimrod, the gibbor-qayid or hunter-hero, is the counterpart to Noah the
Ish'ka-adamahy or '* husbandman," the two corresponding to Sancho-
niathon's Agros and Agrotes, whom Lenormant {Beg. of Hist, ^ p. 160)
identifies with Sadi and <^atd^ the husbandman and the hunter in the
cosmogonic narrative. And the beginning of his kingdom was Babel,
and Ereeli, and Acead, and Caineh, in the land of Shinar. A bit of
Assyrian history which records the northward progress of culture, re-
ligion, letters and political supremacy from Babylonia to Assyria.
The geographical names have as their Assyrian counterparts respec-
tively Bab'ilu, Uruky Akkad^ Kul-mu (^, Shumt'ru,

Out of that land, etc In agreement with Assyrian history. Builded
NineTeli^ ete. Calah did not attain the eminence of a royal residence
until the ninth century B. C. Previously it had lain in ruins. Asur>
nazir-habal says : —

**The ancient city Kalhu, which Shalmaneser, the grreat, kinsr of Assyria (1300
B. C), who reigned before me, founded, this city lay waste and was mined ; this
city I rebuilt"

The great eitj. An expression for the city-complex in which Nineveh,
Calah, and Resen (— Ass3rr. Ninua, Kalhu, and i?/lr^>f (/), are suburbs or

APPENDIX L W9

Nineyeh, and BeholN>th-Ir, and Calah, and ReBen between Nine- 12
Teh and Calah (the same is the great eity). And MIzraim begat 13
Lndim, and Anamim^ and Lehabim, and Naphtnhim, and Pathrn- 14
fllniy and Caslnhim (whenee went forth the Phlligtlnes), and
Gaphtorim.

And Canaan begat Zidon his llrstbom, and Heth : and after- 15> 18^
ward were the fiunillee of the Canaanite spread abroad. And the 19
border of the Canaanite was flrom Zidon, as then goest toward
Oerar, nnto <ifaza; as then goest toward Sodom and Gomorrah,
and Admah and Zeboiim, unto Lasha.

quarters. It points to a time before Sennacherib, when the name Nineveh
had not yet become* as in Jonah and from 705 B. C. downward, the common
designation for the whole. Behoboth-lr is doubtless an expression for
the business and residence portion of the city as distinct from the three
palace mounds mentioned. It cannot be identified with the dur Skarru-
kin^ or " city of Sargon," of the inscriptions, built 707 B. C. ; and the
omission furnishes important evidence for the date of this verse.
Equally significant, however, is the omission of all reference to the
founding of Asshur long before the elevation of Nineveh to its station as
capital of the empire. In spite of its former pre-eminent importance,
this former capital had already, in the 8th century B. C, long since
I into oblivion.

Zidon and Heth. (Assyr. Sidunu and Haiti,) The latter properly
employed by Ass3nian scribes from 1100-750 B. C. to designate the im-
portant people dwelling between the Euphrates and Mediterranean in
the extreme north of Syria. But with the gradual occupation of this
region by the Assyrians from the time of Tiglath-Pileser II. to Sargon
(745-727 and 722-705 B. C), and the incorporation in 708 of the two Hittite
states, Carchemish and Commagene, the name was transferred to
Canaan, Philistia, Edom, Ammon, and Moab, a territory which pre-
viously cannot have had more than unimportant and isolated Hittite
colonies (Gen. xiL 6 ; xiii. 7), even if the so-called ** Hittites" of Gen.
xxiii. and elsewhere, were not, as we should gather from a comparison of
the proper names, entirely unrelated to the true Hittites. Under Senna-
cherib and Esarhadon mat Hatti^ *' land of the Hittites," becomes the
uniform though incorrect designation of Palestine. ''Canaan" is un-
known. With this fact should be compared the division of the original
Canaanite stock by J', vs. 15, into Zidonians and Hittites, ** and after-
ward the Canaanites," and more especially the practise of P, who,
perhaps with regard to this verse, makes it a point always to substitute
in bis narrative ** Hittite "for '* Perizatite," ** Jebusite," ** Canaanite " or
*' Hivite" of the prophetic narrative. (Cf. e. g. Gren. xxiii. with xxxiii.
i8ff.)

850 APPENDIX I.

81 Aii4 unto Slieiii^ fli« €kixt Ibrotker of Japkoth* te fclm alM were

25 ddldren bom. [Eber an4 . . . • ] And imto Eber w«r» borm
two MBS: the none of the one wm Pele^ (IHrasioii); for Ia his
doTB WM the earth dirided ; and hia brother's name was Joktan.

26 And Joktan becrat Almodad, and Sheleph» and HazamiaTethy and
87,28 Jerah; and Hadoram, and Uaal« and Diklak; and Obal, and

29 Abimael, and Skeba; and Opkir, and Hayilah, and Jobab; all

30 these were the sons of Joktan. And tkeir dwelling was from
Meska as tkon goest toward Sepkar, tke mountain of tke east.

(J' nnderljing 11 : 10-27.) [And Peleg begat Ben, and Ben be-
gat Semg, and Semg begat Terak, and Terak begat Abram,
11—28 Nakor, and Haran. And Terak dwelt] in Ur of tke Ckaldees.

From the critical standpoint it is impossible to acscept Ur of tke Ckal-
dees (— 6V Muqqayar in southern Babylonia) as the •* fatherland " of
Abram. Not to speak of the fact that, as ancestor of Shem, Japheth, and
Canaan, Noah, in J* , would be out of place in Babylonia, Gren. zziv. 4, 7, 10,
makes it a positive certainity that in J* Ahram's '* fatherland " was Aram
Naharaim and the city of Nahor. It is difficult to account for the
strange introduction here of the name of an extremely ancient town in
south Babylonia except as the necessity of the Flood-story compelled its
incorporator to adapt the story to its scene. *'Ur of the Chaldees'*
may well be regarded as the last link by which the great Flood interpo-
lation, based upon the Assyro-Chaldean national epos, was attached to the
primitive Hebrew saga. Having taken Noah from Aram Naharaim, the
home of the vine, to the scene of the Babylonian Flood-story, he must
now bring back Noah*s descendants from " Ur of the Chaldees *' in order
to attach his interpolation to the primitive narrative of how Abram
went forth from Aram Naharaim and came into the land of Canaan.

APPENDIX II.

Hebbxw Notes.

(1) Jud. 15:16. Por

era epa ♦n^an nionn ♦n^a

read '

Sinoe vxitiiig the fbregoing, I lunre found the same emendation pro-
posed by Schenokel In his BibeUexikon^ s. y. Lehi. The emendation Is
so obyious that it may well have suggested itself to many students
independently.

(2) Gen. 1:1 and 2:4a. Bead pUftl O'Dftm illT^ TtfH

'M) Dvrhti vny) rOinaniTtrina.

(8) 1:28. After *73 insert n^PT-

(4) 4:22. For nfffHi BHn ^^ Vth pp , read ttm p*? ♦m

(5) 6:1-4. Omit v. 3 and v. 4 to *ltS^K and insert *| conseoutiye.
The usual form of Hebrew sentence for a statement of the birth of
children is

This form is interrupted and destroyed by 8,4a, the last named clause
being in addition admittedly corrupt. The author prefers therefore to
regard the first clause of r. 4 (to "IC^) as a gloss intended to identify
the O^'jflJ o' ^'i™- 1®-^ ^^^ ^^ DHiJI of the original writer,
whereas in the first place only the origin of the OniUI was intended,
rather tlian adopt any of the numerous conjectures which assume an
identity in the mind of the original writer of 0^£j j and On^jl •

(6) 9:26sq. Budde conjectures in v. 26 QB^ TY\tV ^113 (<rf- 24:81
and 27:29), and in y. 27 the aUiteratiye reading rs^fy tXStV Hfi^ •

(861)

852 APPENDIX.

(7) 10:9 rr^n mn <»» scarcely stand directly after '^J^ *7nn Nin •
The TV naj Budde associates with the DHIU of 6:4.

(8) 16:138q. For Q^H r«*d Q^rf^tt and supply after it ♦pfl . In
V. 14 the original sense of the name ^tO ^ffj *1tO laivAt have heen
something like Well of Lookout Bock ; but for ^{iH read ^yr\ and we
may translate, Well of the antelope's jawbone. J, however, pro-
nounced ♦Kh ♦pf? TJ^^.

(9) 18:21 read 0*73 ^ Place of yf?3 .

(10) 19:12 read ^jnH for ^J31 |nn •

(11) 21:20 rWTi an ancient gloes explanatory of the unusual n^*^
" archer."

•(12) 22:14. The author has suggested on page 141 the name 31]n
in place of nnon f and v. 8 shows that in y. 14 the etymology was
based upon the stem TttCS - The very fact that the attempt to afford
an etymology for HHO is so far from satisftetory is evidence that no
new construction was undertaken, but a comparatively slight modifi-
cation of the original. The author suggests the reading ^(n*'?^ (<^-
16:18 and 86:7) for nNT-mn* > and hi 14b D^n^JKn 'or rtlPT •
(18) 24:61 sq. For tt3 pnyi i^ ^TrP» li^n m

"IJ1 iNi vao «»d ton :ppnp*7 ^ npan-riK iss^ nbn

(14) 88:18. Por D*7B^ read D3B^ •

(16) 49'.24. Pot njTI OtTO »ad ♦jHttD-

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