63 CHAPTER V. DIFFERENCES AND DISCREPANCIES BETWEEN THE ELOHISTIC AND NON-ELOHISTIC PORTIONS OF GENESIS. 37. THE reader has now bad placed before him, as we suppose, sufficient evidence to satisfy him that the Elohistic passages in Genesis are essentially distinct in style and tone from the remaining parts of the Book, and cannot possibly be ascribed to the same author. We have here more than a hundred different formulæ, each of which on an average occurs more than ten times in Genesis, but only in those portions of it which remain, when the Elohistic passages are removed. They cover, however, the whole ground which is then left, two or three of them often occurring in one and the same verse. 38. On the other hand, these formulæ, with a curious accuracy, pass by all those sections, which we have shown to belong to E; and these last in their turn exhibit also their own peculiar phraseology, which we never find repeated in the rest of Genesis. Thus in the whole Elohistic story of the Creation, thirty-four verses,-in that of the Deluge, thirty-five verses, -in the blessing on Noah, seventeen verses,-in that on Abraham, twenty-seven verses,-in the account of the purchase of the field of Machpelah, twenty verses,-in short, in the whole connected story down to the death of Abraham, xxv.8, more than two hundred verses,-not one of these hundred formulæ, marked with the asterisk, even once occurs, while the characteristics of E, as noted in (26), occur repeatedly; whereas in the remainder of Genesis the former fall, as it were, exactly into the very mould which is left by the removal of the Elohistic narrative, and the latter are wanting altogether. 39. It would seem to be impossible to resist the force of the above evidence. It may be said, perhaps, that the difference observed may be partly due to the difference of subjects treated of, as well as to a difference of authorship. And this, of course, is true to some extent. Thus the scenes of family life described in xviii,xix,xxiv,xxvii,xxx,xxxi,xxxvii-l, have no doubt helped to multiply the use of some of the formulæ, which recur so frequently in these parts of Genesis. Still, it is the author, who chooses to introduce these subjects, and who delights to expatiate upon them, describing minutely the little incidents of common daily life, and expressing them by lively and picturesque phrases, which give everywhere so much animation and spirit to his narrative, and distinguish it from the grave and sober style of the Elohist. 40. Thus it is only in the non-Elohistic portions of Genesis that we meet with such expressions as lift-up the eyes and see,' 'lift-up the feet and go,' 'lift-up the voice and weep,' 'fall upon the neck and weep,'-'do mercy to,' 'mercy and truth,' 'be kindled to,' find favour in the eyes of,'' see the face of,''go to meet,' 'rise to meet,' 'run to meet,'-'sin,' 'swear,' 'steal,' 'smite,' 'slay,' 'fear,' 'hate,' 'comfort,' 'embrace,' 'kiss,' and even 'love.' In one word, this part of the narrative abounds with tender touches of human nature and expressions of strong emotion Praise, blame, love, kisses, tears, and smiles. And, a subject having been introduced once, which required the use of such formulæ, we soon meet here with some other subject of the same class, which requires the use of similar formulæ. If there is ill-will between Cain and Abel, so also is there between Lot's herdsmen and Abraham's, Abraham's and Abimelech's, Isaac's and Abimelech's,-between Sarah and Hagar, Ishmael and Isaac, Esau and Jacob, Jacob and Laban, Leah and Rachel, Joseph and his brethren. If Abraham 'loves' Isaac, so, too, does Isaac 'love' Rebekah, 'love' Esau, 'love' savoury-meat,—and Rebekah 'loves' Jacob, Jacob 'loves' Rachel, Israel 'loves' Joseph, Shechem 'loves' Dinah. 41. In this way some common phrase is repeated continually, in these parts of Genesis, while it is wholly wanting in E. Such an expression might have been used by the Elohist, and probably would be found used by him, whenever the occasion required it. But his habits of thought kept him from introducing freely such topics as required this frequent employment of it. Yet we can hardly say even so much as this of every common formula, which is found repeated again and again in the nonElohistic passages. Thus the use of the little particle of entreaty , which occurs seventy-four times in these passages, eight or nine times in the course of a single chapter, seems to have been altogether alien to the style of E; since, as already observed (34), he does not even employ it once, nor the phrase 'if I have found favour in thine (your) eyes,' in describing Abraham's entreaty for the cave of Machpelah. 42. But we may draw attention more particularly to the following strong points of contrast between the Elohistic matter and the rest of Genesis. (i) E uses always 'Jacob,' as the personal name of the Patriarch, even after having recorded the giving of the name ‘Israel,' xxxv.14,15,20,22,23,26,27,29, xxxvi.6, xxxvii. 1,2a, xlvii.7,7,8,9,10,28,28, xlviii.3, xlix. 1a,33. In X we find (twenty-nine times) 'Israel' (30.xxvi). (ii) E never speaks of 'angels,' 'dreams,' or 'visions of the night,'-'altars' or 'sacrifices,'--' oaths' or 'curses,'-all which are peculiar to X (30.xxv, 35.xxv, 36.vi, 35.xlvi,x). (iii) E uses only (eleven times) ¡py, shiphkhah, for 'maid,' never amah, which occurs (seven times) in X, xx.17, xxi.10,10,12,13, xxx.3, xxxi.33, as does also ¡, (twelve times). (iv) E uses only (sixty-one times) Thin, holid, for he begat' (26.v); whereas in X we have always (thirteen times), yalad, (35.xxi). (v) E speaks only of the 'cities of the circuit' of Jordan, xiii.12, xix.29, but does not name them: in X we never find the above expression, but 'Sodom and Gomorrah' are named repeatedly, (36.ix). (vi) E has always 'establish' or 'give' a covenant, nine times (25.xiii): whereas in X we find only 'cut' a covenant, five times (36.xix). (vii) E knows of no rivalry or ill-blood between Esau and Jacob: whereas in X, as we have observed (40), bitter feelings are described as existing, not only between these especially, but also between several other pairs of personages in the history. (viii) E describes repeatedly the property of the patriarchs (26.xx) by means of the phrase all the gain (wealth) which they had gotten,' instead of which we find in X the expression 'flocks and herds' used habitually in this connection (35.xxxi). (ix) E, in his formula of blessing, uses frequently the expression 'fructify (be mighty) and multiply', twelve times (26.iii), which never occurs in X, where we find the progeny of Abraham, &c. likened for number to the dust of the earth,' the 'stars of the heaven,' 'the sand of the sea,' the swarms of fishes,' which 'cannot be counted for multitude,' (36.xvii)-comparisons which are never made in E. (x) E dwells upon the fact that 'many nations' and 'kings' shall come from the loins of Abraham and Jacob (26.xxiv,xxv): whereas in X we read of one great nation, that should be born from Abraham, Isaac, and Jacob, and once of two nations that should spring from Isaac (26.xxiv.N.B.). (xi) E speaks only of the 'land of Canaan'—‘the land of their sojournings,' which should be given to Abraham &c., and to 'their seed after them' (26.xvii,xxvi): whereas in X these two phrases (italicised) are never used, and the promised land is extended to the banks of the Euphrates, xv.18. (xii) E, while employing his own peculiar formulæ, as registered in (26), yet never uses the following remarkable expressions of X,(30.xvii, 35.xlv,1,36.xi) :(a) the 'Elohim of' heaven, earth, Shem, Abraham, &c. (twenty-four times); (8) 'Elohim (Jehovah) is with thee,' 'I will be with thee,' &c. (eighteen times); (7) 'the Elohim of my (thy, his, your, their) father, (twelve times); (8) by thee shall families of the ground be blessed,' &c. (six times). The last of these formulæ is so striking that it is impossible to believe that the Elohist would not have used it somewhere-either in the blessing on Abraham, xvii. 4-8,16,19, or in that on Jacob, xxxv.11,12,-if he had been acquainted with it. 43. We may observe also how frequently in X we meet with very strong anthropomorphic expressions, ascribing human actions, passions, and affections to the Deity. Thus Jehovah is spoken of as (i) forming the man of dust out of the ground, ii.7; (ii) breathing into his nostrils, ii.7; (iii) planting a garden, ii.8; (iv) taking the man and leaving him in the garden, ii.15; (v) reasoning within Himself, ii.18, iii. 22, vi.3, 7, viii.21, ix.6,7, xviii.17,19; (vi) bringing the birds and beasts to Adam, ii.19; (vii) desiring to see what he would call them, ii.19; (viii) taking out one of the man's ribs, ii.21; (ix) closing up the flesh in its place, ii.21; (x) making the rib into a woman, ii.22; (xi) bringing the woman unto the man, ii.22; (xii) walking in the breeze of the day, iii.8; (xiii) making a sound as He walks, iii.8; (xiv) missing the man, and calling for him, iii.9; (xv) questioning him as to what he had done, iii.11; (xvi) making coats of skins, iii.21; (xvii) clothing the man and woman, iii.21; (xviii) grudging the man being like Himself, iii.22; (xxiii) expostulating with Cain, iv.6,7; (xxiv) questioning Cain, iv.9; (XXV) setting a mark on Cain, iv.15; (xxvi) repenting and being grieved at His heart, vi.6,7; (xxvii) shutting up the Ark after Noah, vii.16"; (xxviii) smelling a sweet savour, viii.21; (xxix) coming-down to see the city and tower of Babel, xi.5; (XXX) eating bread and meat, xviii.8, comp. v.2,10,13,22, and xix.1; (xxxi) rebuking Sarah's laughter, xviii.13; (xxxii) expostulating with Sarah, xviii.15; (xxxiii) going-down to see how matters were in Sodom, xviii.20,21; (xxxvi) tempting Abraham. E speaks of Elohim 'remembering' Noah, Abraham, &c., making a covenant and appointing a sign of it, 'going-up' from Abraham, xvii.22, and from Jacob, xxxv.13. But these expressions-except perhaps, the last-are obviously very different in kind from the above. 44. The Elohist, in short, appears, as we have said (IV.82), to have had much more correct views of the nature of the Divine Being and of His paternal relations to mankind, than those entertained by the Jehovist; contrast the whole tone of the E. account of the creation, i.1-ii.4a, with that of ii.4-25. And, we may add, he had far less gloomy views of life, of the prospects of the human race, and of the conditions under which |