וירא יהוה כי רבה רעת וירא אלהים את הארץ וכל יצר והנה נשחתה כי השחית כל האדם בארץ מחשבות לבו רק רע כל בשר את דרכו על הארץ היום : 6 וינחם יהוה כי .13 ויאמר אלהים לנח קץ כל היום : בשר בא לפני כי מלאה עשה את האדם בארץ ויתעצב .7 ויאמר יהוה הארץ חמס מפניהם והנני לא לבו : משחיתם את הארץ:

אמחה את האדם אשר בראתי מעל פני האדמה מאדם עד בהמה עד רמש

ועד עוף השמים כי נחמתי

כי עשיתם :

Two other passages, which for brevity's sake I shall not quote from the Hebrew at length, exhibit the following train of reflection:

I.

Gen. vii. 1-5: "Jehovah says to Noah, Thou art righteous, save thyself and thy family, together with certain animals, in a vessel : for every thing shall be destroyed. Accordingly Noah does so."

Here it will be remarked, that in the former example the same succession of ideas is apparent in both records; whereas in the latter God announces the deluge, from which Noah is warned to escape in the ark, at the end of his address in the one record, but at the commencement of it in the other. Yet, it must be owned, that the train of ideas is equally correct and proper in both.

Nor is the account of the deluge, although it certainly affords the most detailed example, the only repetition of a narrative in the book of Genesis; for the destruction of Sodom and the deliverance of Lot is twice related, once in Gen. xix. 1-28, in a very circumstantial manner, and embracing

II.

Gen. vi. 9-22: "Noah is righteous, the earth corrupt: God observes its corrupt state. He addresses Noah thus : Every thing shall die; build a ship, for I will cause a flood to take place, but will preserve thee. Thou shalt go on board, therefore, with thy family and certain animals, taking care to have a sufficiency of provisions for all. Accordingly Noah does

50.

a variety of collateral incidents, and again in the succeeding verses, Gen. xix. 29, 30, in a few words only.

The vision which appeared to Abraham, a year before the birth of Isaac, and which is related in Gen. xvii., is also repeated in a peculiar tone in Gen. xviii.

Twofold derivations of the names of some of the sons of Jacob, each bearing a peculiar characteristic, occur in Gen. xxx. 14-16. Comp. 18, also 23 and 24.

Traces of a repetition in the narrative may also be found in the account of the covenant entered into between Laban and Jacob. See Gen. xxxi. 48 -54. Even the twofold genealogies, one of which is in Gen. x., and the

Eichhorn's Account of the Book of Genesis.

other in Gen. xi. 10 et seq., belong in some respects to this class of repeti

tions.

$ 419.

2. On the want of Uniformity of Style in the Book of Genesis.

A great variety, in point of style, is undoubtedly evident in all the passages which have been already quoted for the purpose of exhibiting the repetitions contained in them. From the beginning of the second narrative of the same occurrences, the name of God uniformly alternates between Jehovah and Elohim, or Elohim and Jehovah. In the account of the deluge, Jehovah is used in ch. vi. 5-8; vii. 1-9, 16 at the conclusion; viii. 2022; and Elohim in ch. vi. 9-17; vii. 11—16; viii. 1-9, &c. &c.

In the first account of the destruction of Sodom, God is uniformly styled Jehovah; see ch. xix. 13, 14, 16, 24, 27; whereas in the second he is called Elohim; see ch. xix. 29.

The first account of the vision of Abraham, a year before the birth of Isaac, has throughout Elohim; see ch. xvii. 3, 7, 15, 18, 19, 22, 23; whereas the second has always Jehovah; see ch. xviii. 1, 13, 14, 17, 19,

20.

By occasion of relating the covenant

537

contained in the record which adopts the name of Jehovah, exhibit a very peculiar phraseology, of which no traces are to be met with in the porunder the name of Elohim. In the tions relating to the same occurrence former record the inhabitants of the earth, both rational and irrational, are designated, without further addition,

,עוף השמים and ,רמש,בהמה אדם as

see ch. vi. 7; vii. 23; whereas in the latter, to the same appellations the word is constantly affixed. Again, the record bearing the name Jehovah distinguishes, the n into and , ch. vii. 2, 8; viii. 20; whilst that bearing Elohim makes no such distinction. The former comprises every thing in existence under the general term open ba throughout a totally different expresvii. 4, 23; whereas the latter uses sion for the same object. In reference to the destruction of all created things, the former uniformly and without exvi. 7, and ch. vii. 4, 23, which is no ception adopts the verb ; see ch. where to be found in the latter, &c. &c.

see ch.

On the other hand, the record using the name Elohim contains expressions exclusively peculiar to it. Thus, in habiting the earth, it adopts the alluding to the various creatures in

העוף למינהו בהמה למינה,between Laban and Jacob, the name phrase

Jehovah is introduced in ch. xxxi. 39; but in the second account of the same circumstance, see vers. 44-48, and 50-54, Elohim is used.

In the second derivation of the name of Joseph, Gen. xxx. 24, the name Jehovah is inserted; whereas, in the preceding verse, which contains the

been previously used.

inds no¬rn war as in ch. vi. 20, vii. 14; and even when the addition of various kinds is omitted, it has the phrase, and of prefixing the peculiarity of constantly using the of the individual classes which are so called beth partitivum to the names enumerated, as in ch. vii. 21:

כל בשר בעוף ובבהמה ובחיה ובכל first derivation, the name Elohim lhad השרץ השרץ על הארץ

כל בשר בעוף ובבהמה ובכל הרמש הרמש על הארץ

The genealogy in Gen. x. contains the name Jehovah at the 9th verse; but, from various circumstances, we are warranted to conclude, that in the parallel genealogy in ch. xi., the name Elohim would have been adopted, had occasion required any reference to be made to the Almighty.

Nor does this difference in point of expression merely attach to the names used for God, for it is sufficiently evi

Or as in ch. viii. 17:

All the creatures on the face of the 12 0 1 55; see ch. vi. 13, earth are expressed by wab, or by 17, 19; vii. 15, 16, 21; or by some ference to the general destruction by similar circumlocutory phrase. In reexpression by wa barp; see ch. means of the deluge, it varies its mode of

vi.
13,
or
by

; השחית (אלהים) כל בשר dent in the general phraseology and

מות and

construction of sentences in other pas

sages.

Thus the accounts of the deluge,

VOL. XVII.

3 z

see ch. vi. 13, 17, or adopts the verbs
as in ch. vii. 22, &c. &c.
12, as in ch. vi. 17; vii. 21;

It is, moreover, certain, that each record adheres so faithfully to the phrases once chosen in it, that of those above enumerated as being peculiarly characteristic of each, none are to be found in both, although they narrate the same events and express similar ideas. In confirmation of what is here asserted, various examples are again subjoined, shewing, in separate columns, the different phraseology used by each record according to the leading ideas which their writers wish

I.

ed to express. For perspicuity's sake, moreover, whilst the first column shall contain the expression used in the record adhering to the name Jehovah, the second shall also exhibit all the parallel expressions in the record of Elohim, so that both the difference in point of style, as well as the strict adherence of each document to the phraseology once for all adopted in it, shall be sufficiently obvious to the reader.

1. The corrupt State of the Earth.

II.

.5 .vi רבה רעת האדם .12 ,11 .vi תשחת הארץ

לפני אלהים

הארץ נשחתה

בארץ

.5 .vi יצר מחשבות לבו רע .21 .viii יצר לב האדם רע: or השחית כל בשר את

דרכו על הארץ

.11 .vi תמלא הארץ חמס or מלאה הארץ חמס

2. Destruction by means of the Flood.

.7 .vi אמחה .13 .vi קץ כל בשר בא .4 .vii מחיתי .13 .vi הנני משחיתם את

הארץ

.23 .vii ימח ימחו .17 .vi לשחת כל בשר

.17 .vii. 2l, vi יגוע .22 .vii מתו

3. The Waters of the Deluge.

.4 vii אנכי ממטיר על .17 .vi הנני מביא את המבול

מים

הארץ ארבעים יום וארבאים

.12 .vii היה גשם ארבעים לילה יום וארבעים לילה .17 ,6 .vii היה המבול .11 .vii נבקעו כל מעינות .7 .vii מי המבול תהום רבה וארבות השמים .10 .vii היה מי המבול נפתחו

.2 .viii יכלא הגשם מן

השמים

.2 .viii יסכרו מעינת תהום

וארבות השמים .18 .vii ירבו

.17 .vii ירבו המים

.17 .vii וישרו (המים) את .18 .vii ותלך התבה על פני

המיס

התבה ותרם על פני המים

5. All Creatures in general considered under one Appellation.

,23 ,4 .vii כל היקום כל בשר אשר רוח חיים בו

or כל בשר

See ch. vi. 13, 17, 19; vii. 15, 16, 21.

.22 .vii כל אשר נשמת רוח

חיים באפיו

6. Division of Created Things.

.20 .vi מהעוף למינהו ומן

.23 .vi. 7. vii מאדם עד

הבהמה למינה מכל רמש בהמה עד. רמש ועד עוף

האדמה למינהו

.21 .vii כל בשר...... בעוף ובבהמה ובחיה ובכל השרץ השרץ על הארץ

.17 .viii כ 4 בשר בעוף ובבהמה ובכל הרמש הרמש על הארץ

השמים

7. The Sons of Noah.

(see ch. vi. 7,) can be introduced.

In this record the expressions opposite no where occur.

In this record the writer is fond of Here the term used in the opposite

ence to birds, which he introduces on

every possible occasion.

.in refer- column is no where to be found עוף השמים using the term

כל תחת השמים The phrases כל בשר כל החיה

For other favourite expressions see above.

Here the phrases opposite are not to be met with.

(see ch. vii. 19, &c.) appear to be
favourites in this record.