DOCUMENT "ELOHIM." charge, saying, Thou shalt not take a wife of the daughters of Canaan;' and that Jacob obeyed his father, and his mother, and was gone to Padan-aram; and Esau seeing that the daughters of Canaan pleased not Isaac his father; then went Esau unto Ishmael, and took unto the wives which he had, Mahalath the daughter of Ishmael, Abraham's son, the sister of Nebajoth, to be his wife.” XVIII. Jacob meets Esau. Chap. xxxii. 4-xxxiii. 16, is referred to the document "Jehovah" by Gramberg, to "Elohim" by Tuch, with the exception of xxxii. 10-12: xxxiii. 1-16, unquestionably belongs here. But Esau's residence in Edom (xxxii. 4) contradicts the Elohistic account, (xxxvi. 6, sqq.,) that he went there after Jacob's arrival. The supposition of enmity between Jacob and Esau (xxxii. 21) belongs to the Jehovistic document. The change of Jacob's name (xxxii. 23, sq.) cannot be Elohistic, since this first occurs xxxv. 10, and is observed by the narrator himself in verse 21. DOCUMENT "ELOHIM." XIX. Chap. xxxiii. 17-20. Jacob's arrival in Canaan. DOCUMENT "JEHOVAH." a Verse 21 is interpolated. Chap. xxxi. 49, interpolated. • Tuch arranges differently. DOCUMENT "ELOHIM." XX. Chap. xxxiv. Violation of Dinah." XXI. Chap. xxxv. Jacob's journey to Beth-el. God's promises to him. Change of Jacob's name. Consecration of Beth-el. Death of Isaac. Verse 10, "Thy name is Jacob," (Heel-catcher ;) "thy name shall not be called Jacob any more, but thy name shall be Israel," (Soldier-of-God.) DOCUMENT "JEHOVAH." Chap. xxviii. 18, 19. Earlier consecration of Beth-el. Chap. xxxii. 22-32. Another account of the change of Jacob's name; 24-29. "And Jacob was left alone: and there wrestled a man with him until the breaking of the day. And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob's thigh was out of joint as he wrestled with him. And he said, 'Let me go, for the day breaketh.' And he said, 'I will not let thee go, XXII. Chap. xxxvi. Esau's except thou bless me.' And he family register. XXIII. Chap. xxxvii. Joseph is sold into Egypt. But the narrative (23-30) does not agree together." said unto him, 'What is thy name?' And he said, 'Jacob.' And he said, 'Thy name shall be called no more Jacob, but Israel : for as a prince hast thou power with Elohim and with men, and hast prevailed.' And Jacob asked him, 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." Chap. xxxviii. Judah's incest with Tamar. • The mention of circumcision shows this belongs to the Elohistic document. Comp. xvii. Comp., also, verse 1 with xvii. 12; verse 2 with xvii. 20, xxiii. 6, xxv. 16. The Jehovist differs from verses 1, 7, and perhaps other passages; for Deborah (verse 8) could scarcely be, at that time, in the camp of Jacob. Comp. verses 6-8 with xvii. 8, xxviii. 4. с See the remarks of Ranke, Drechsler, and Tuch. Comp. verse 28 with 25. See Gramberg and Stähelin. DOCUMENT "ELOHIM." XXIV. Chap. xxxix. 6-20. Joseph favored by his master, but at length cast into prison. DOCUMENT "JEHOVAH.” Chap. xxxix. 1-5. Jehovah's blessing is with Joseph, (21-23,) who gains the jailer's favor. XXV. Joseph comes to high honors by interpreting dreams; xl.— xli. Gramberg and Stähelin find the document " Jehovah" in this. XXVI. The two journeys of Joseph's brothers (xlii.-xlv.) are likewise Elohistic. There is a disagreement between xlii. 27, 28, xliii. 21, and xlii. 35; between xliii. 3—13, xliv. 19—23, and xlii. 9—20, 30-34. Gramberg and others refer this disagreement to the two sources of the document; but perhaps it is, as Tuch supposes, to be referred to the inaccuracy of the narrator. XXVII. Jacob's journey to Egypt, and settlement in Goshen. Chap. xlvi. xlvii. 1-7, is characteristic. (Compare xxxv. 9-15, xvii.) The passages xlvi. 31-xlvii. 6, do not seem to agree with xlvi. 17-20; but this disagreement is, perhaps, to be referred to the carelessness of the author." XXVIII. Jacob's blessing and last will, xlix. 29, 32, refer to xxiii.; verses 3-5, to xxxiv. xxxv. 22. The blessing, verses 1-27, is either interpolated by the Elohist,' or written by him, and verse 18 interpolated by the Jehovist." d Comp. verse 5 with xlvii. 30, 31; verses 12, 13, with xlix. 29, sqq.; verse 20 with xlv. 5, 7. · The chief characteristics of the document "Elohim" are as follows:1. In the style, beside the use of Elohim, El-shaddai (~7) is used for God; xvii. 1, xxviii. 3, xxxv. 11, xliii. 14, xlviii. 3, 28. Mesopotamia is called Padan-aram, 17; xxv. 20, xxviii. 2, xxxi. 19, xlviii. 7. Male and female, xxxiii. 18, xxxv. 9, 26, 751; i. 27, v. 2, vi. 19, vii. 16. Be fruit ful and multiply, 2, (used also in Hiphil ;) i. 22, 28, viii. 17, ix. 1, 7, xvii. 20, xxviii. 3, xxxv. 11, xlvii. 27, xlviii. 4. After his kind or their kind, , or ab; i. 11, 12, 21, vi. 20, vii. 14. That self-same day, tra ; vii. 23, xvii. 23, 26. In their generations, ; xvii. 7, 12; Land of strangers, ; xvii. 8, comp. ix. 12, xxv. 16, xxxvi. 40, 43. § 151. B. Exodus. It has been remarked by Eichhorn, and in former editions of this work, that the document "Elohim" ex xxviii. 4, xxxvi. 7, xxxvii. 1; comp. xlvii. 9. For a possession, п; xvii. 8, xxiii. 4, 9, 20, xxxvi. 43, xlvii. 11, xlix. 30, 1. 13. Establish a covenant, bp, or ; vi. 18, ix. 8, 11, 12, xvii. 2, 7, 19, &c. It is distinguished by diffuseness, circumstantiality, and repetitions. Comp. i. 11, 12, 20, 21, 24, 25, 29, vi. 20, vii. 14, 21-23, viii. 17, ix. 2, xvii. 10—14, 23— 27, xxiii. 17, xxv. 9, 10, xlix. 29, sqq., 1. 13. 2. In the ideas, views, and plan. God is not recognized as Jehovah, (Ex. vi. 2;) therefore the name does not occur. There is no Jehovah worship, (none after the Mosaic form,) but there is a more free worship. There is no distinction of clean and unclean beasts. There seems to be a worship of sacred stones, (xxviii. 18, 19, (?) xxxv. 14, 15.) Yet the ground of the theocracy was laid by the selection and separation of Abraham, Isaac, and Jacob, which is confirmed by genealogies carried out with reference to a plan. There is also a ground for some theocratical institutions, (ii. 2, ix. 6, xvii. 10, sqq.) In general, the Elohist knows well how to transfer himself to the primitive times, and to describe them in respect to morals, (i. 31, v. 22, 24, vi. 9; comp. vi. 11,) and physical circumstances, (v. 5, sqq., xi. 10, sqq.; comp. xlvii. 9.) He does this more perfectly and simply than the other; (comp. i. 31, with ix. 3.) He describes also the customs of the patriarchs. On the other hand, the Jehovist makes the worship of Jehovah begin and continue even under the patriarchs, (iv. 26, xii. 8, xiii. 4, xxi. 33, xxvi. 25.) Hence he puts the name Jehovah even in the mouth of the heathen, (xxvi. 28, 29.) He refers to the ancient time the Levitical sacrifices, (iv. 3, 4, viii. 20;) the oracle of Jehovah, (xxv. 22;) a positive legislation, (xxvi. 5;) the levirate marriage, (chap. xxxviii. ;) vengeance of blood, (iv. 14;) as well as later civilization and luxury, (iv. 17, 20, 22, ix. 20, xi. 3, 4, xiii. 2, xxiv. 22, 30, 47, 53.) The mythology, which in the Elohist is simple, here becomes more fantastic, (iii. 1, sqq., 24, xix. 17, 26, iii. 8, 9, xi. 7, xviii. 1—8, xix. 1, sqq., xv. 17, vi. 1, sqq.) In respect of style. He calls Mesopotamia "Syria of the two rivers," 7 ; xxiv. 10. He says, "man and his woman," instead of male and .21 .xxv ; התפעל for, עתר .2 .vii ; זכר ונקבר for, איש ואישתו,female ; xii. 13, xxx. 27, xxxix. 5. 77, xv. 18, xxvi. 28. un 77; xxii. 17, xxvi. 4. (Comp. xv. .5, and other places. See Tuch, 1. c. p. lix., sqq. Stahelin, p. 87, sqq.) He inserts odes and proverbs, (iv. 23, x. 9, xxii. 14, xxv. 23,) and poetical discourses, (ix. 26, 27, xiv. 19, 20, xxvii. 23, sqq., 37, 14 VOL. II. tends also to this book, as it was required by the author's plan to go farther than Genesis. Yet this subject has not been investigated on all sides, and the present views are not so perfectly established as it is desirable. However, the following distinction of the Elohistic and Jehovistic fragments, made according to Stähelin's plan, is, as a whole, certainly correct." DOCUMENT "JEHOVAH." Chap. ii. Birth of Moses, &c. This is considered Jehovistic, from the motive given for the nam of Moses, and the scene at the Well. The name Raguel favors the Elohistic, for the Jehovistic has Jethro; iii. 1. Chap. iii. 1-iv. 17. Mission of Moses. Chap. iii. 14, containing the explanation of the name Jehovah, is decidedly Jehovistic. But elsewhere the name Elohim occurs seven times; ii. 4, 6, 11—15. sqq.,) and displays greater skill, and better arrangement, with less diffuseness. See Tuch, p. lix., sqq. Stähelin, p. 87, sq. a Stähelin's contributions to the critical investigation of the Pentateuch, and the books of Joshua and Judges, in the Stud. und Krit. for 1835, p. 461, sqq., and a MS., communicated to the author, from which, however, he sometimes ventures to differ. [It will be seen, from what follows, that the two documents are not to be separated in Exodus with the same certainty as in Genesis, because one of the chief characteristics of distinction ceases to be such after chap. iii.] The word 7, verse 13, 14. Comp. Levit. xxv. 43, 46, 53. с Comp. verse 24 with Gen. xvii. &c., and Ex. vi. 5. But comp. Gen. xxx. 1-13, 17–24. But comp. Gen. xxix. |