(ix) v.11, 'lift-up the voice and weep,' as in xxvii.38 (180.xl).

(x) v.11, ¡, 'weep,' (180.xli).

*(xi) v.12, 'ran and told,' (97.viii).

*(xii) v.13, 'at Laban's hearing,' (141.xlvi).

*(xiii) v.13, 'he ran to meet him, and embraced him, and kissed him,' as in 'ran to meet' (97.vii), 'and he embraced them and kissed them,'

xxxiii.4; comp.

xlviii.10.

(xiv) v.13, and he recounted to Laban all these things';

comp. 'and the servant recounted to Isaacall the things that he had done,' xxiv.66. (xv) v.14, 'my bone and my flesh art thou';

comp. 'this is bone out of my bone and flesh out of my flesh,' ii.23;

'our brother, our flesh, is he,' xxxvii.27.

(xvi) v.15, ‘♫, ‘is it that,' as in xxvii.56.

*(xvii) v.16, 'the elder,' 'the younger,' v.18, 'thy younger daughter,' (47.viii). (xviii) v.17, 'fair of appearance and fair of form,' as in xxxix.6.

(xix) v.17, 'fair of form,' (59.xvi).

*(xx) v.18, 'and Jacob loved Rachel,' (162.v).

(xxi) v.20, 'some days,' as in xxvii.44.

*(xxii) v.21, nan, 'give here,' (55.iv).

(xxiii) v 21, my days are fulfilled';

comp. 'forty days were fulfilled for him, for so are the days fulfilled,' 1.3 : E has 'her days were fulfilled,' xxv.24.

*(xxiv) v.21,23,30, Nia, 'go-in,' used of sexual intercourse (86.iii). (xxv) v.22, 'men of the place,' (166.i).

(xxvi) v.22, ' and he made a feast,' comp. xix.3, xxvi.30-E,(xxi.8, xl.20). (xxvii) v.25, and he said unto Laban, What is this thou hast done to me?'; comp. 'and Abimelech said, What is this thou hast done to us?' xxvi.10. (xxviii) v.26, 'it is not done so,' comp. 'so it is not done,' xxxiv.7. *(xxix) v.26, ¡7¥, 'the younger,' an, 'the elder,' (47.viii).

(xxx) v.27, nNI-D, v.33, D3, 'this also,' xxxv.17, xliv.29.

*(xxxi) v.30, and he loved also Rachel more than Leah';

comp.

'and Israel loved Joseph more than all his sons,' xxxvii.3;
'their father loved him more than all his brethren,' xxxvii.4.

*(xxxii) v.31,33o, Ni, ‘hate,' (141.lx).

(xxxiii) v.31, 'He opened her womb';

comp.

'Jehovah hath bound me from bearing,' xvi.2;

'Jehovah had strictly bound every womb,' xx.18.

*(xxxiv) v.31, 'and Rachel was barren,' (161.ii).

(xxxv) v.32°, 'for she said &c.,' as in xvi.13, comp. (3.xvi).

(xxxvi) v.32°, 'for Jehovah hath seen at my affliction';

comp. 'for Jehovah hath hearkened unto thy affliction,' xvi.11.

*(xxxvii) v.32°,

(xxxviii) v.32c4,33,34be, all refer to the preceding J. account of Jacob's partiality for Rachel, and neglect of Leah, v.18,20,25,30.

(xxxix) v.34o,35o, 'this time,' (3.xv).

*(xl) v.34a,35°, 'therefore (¡-by) he (she) called his name Levi (Judah)’— direct derivations as in (55.xii).

(xli) Reuben (1787) is derived in v.32 from

'He saw at my

affliction,' — though it would seem much more simple to derive it from

see

a son!'-Simeon (iypvi) in v.33, from you, 'hearken,'-Levi ("") in” v.34 from adhere,'-Judah (77) in v.35, from 'praise,' (3.iv).

197. xxx.1-24.

6

There is, as HUPFELD observes, p.43, no visible trace of any interruption in the flow of the narrative, or of any connecting link interpolated between the account in xxx.1, &c. and the preceding context. And yet the latter contains only 'Jehovah,' xxix.31,32,33,35, which name recurs again in xxx.246,27,30, while in the interval Elohim' is used repeatedly, nine times. It is true that in one or two of these latter instances Elohim' might, and would most probably, have been used by a Jehovistic writer, e.g. in v.2, am I instead of Elohim?' a phrase which seems to have been proverbial, comp. 1.19,2K.v.7, and in v.8, 'wrestlings of Elohim,'=mighty wrestlings. But, when we observe the constant use of 'Jehovah' in xxix.31-35, we can hardly suppose that the repeated employment of 'Elohim' in xxx.6,17,18,20,22,22,23, is due wholly to the same writer as the former passage,-at least, if writing at the same point of time. Accordingly, we shall find, on closer examination, in this very intervening section, xxx.1-24, some strong indications of the mixture of more than one document, and, as we believe, some clear traces of the style of the Elohist.

198. xxx.22-24, Elohist, except v.24", Jehovist.

(i) We take as our starting-point v.22a, where we have a well-known E. formula, which occurs in viii.1,xix.29, exactly as here, with 'Elohim' twice repeated, viz.— ' and Elohim remembered Rachel, and Elohim &c.';

comp. and Elohim remembered Noah, and Elohim &c.'; viii.1;

' and Elohim remembered Abraham, and Elohim &c.' xix.29;

and Elohim remembered His covenant, and Elohim &c.' E.ii.24; comp. also ix.15,16, E.vi.5.

It seems, therefore, most probable that v.22 is really due to E.

(ii) But v.22 brings with it the rest of the verse, and Elohim hearkened unto her, and opened her womb,' where also we have, 'hearken unto ( ) (139.ix) the only form which E uses, whereas in those parts of Genesis, which are not due to E, we find this form, indeed, four times, xvi.11, xxi.17, xxxiv. 17,24, but 'hearken to (or),' eight times, xvi.2, xxi.12, xxii.18, xxvi.5, xxvii.8,13,43, XXX.6, which E never uses.

(iii) Thus we have now recovered v.22 entirely for E; for plainly the last clause, and opened her womb,' cannot be separated from the clause preceding, ' and Elohim hearkened unto her.'

(iv) But v.22 brings with it also v.23-' and she conceived and bare a son';

comp. and Sarah conceived and bare a son to Abraham,' xxi.2.

(v) And v.23a seems to bring with it v.23, with its 'Elohim '

' and she said, Elohim hath taken away (D) my reproach';

so that now v.22,23, belong, as it appears, to E.

(vi) Again v.24a ‘and she called his name Joseph (pi)'='he takes away,' is plainly part of the same context, and contains a first derivation of the name 'Joseph,' not direct, but by way of allusion to Rachel's utterance in v.23b (95.xiii).

=

(vii) But v.24 contains a second derivation of the name 'Joseph,' (p', 'he shall add,') as if from p, add,'-which is manifestly an addition to the original story, and betrays itself as Jehovistic by the name 'Jehovah'

'saying, Jehovah shall add to me another son';

comp. 'Elohim hath appointed to me another seed,' iv.25.

It may be noted also that this is the only instance in which the inf. form, ¬N, 'saying,' is used in the whole narrative.

199. We have thus seen reason for assigning v.22,23,24a, to E, and v.24 to J: nor does it appear to us that there is any valid objection against this determination. Let us consider what may be said against it.

(i) HUPFELD observes, p.43, that v.22°, ' and He opened her womb,' is Jehovistic. Ans. It is true, this phrase does not occur in any other E. passage in Genesis; whereas it does occur in xxix.31, which is certainly Jehovistic, and HUPFELD'S view is further supported by the analogies of xvi.2, xx.18. But it can hardly be deemed peculiar to the Jehovist; and, in fact, it is used in E.xiii.2, N.xviii.15— passages which are assigned by KUENEN, (Eng. Ed., p.34), and, as he says, note p.101, by other eminent eritics, to the Elohist,-though, he adds, no proofs, in the strict sense of the word, are produced for these positions.' But the positive evidence of v.22" outweighs by itself this merely negative argument.

(ii) It may be said that E makes the father give the name, xvi.15,xxi.3,-not the mother, as here, and that he uses altogether a more full and diffuse formula'and Abram called his son's name, which Hagar bare, Ishmael,' xvi.15; VOL. III.

' and Abram called the name of his son that was born to him, whom Sarah bare to him, Isaac,' xxi.3:

whereas here we have only briefly

' and she called his name Joseph.'

But these two instances, xvi. 15, xxi.3, are the only instances of the above kind which occur in the E. portions of Genesis, and both Ishmael and Isaac were named under peculiar circumstances. Isaac was so named by Abraham in obedience to an express Divine command, xvii.19; and Ishmael must have been named either by Abraham, or by Sarah, since the maid Hagar was not entitled to give the name (comp. xxx.6,8, where Rachel, not Bilhah, and xxx.11,13, where Leak, not Zilpah, gives the name to the children of the maid)—and there was no special reason for bringing in Sarah, rather than Abraham, in xvi.15.

It is true that in v.3 the father, Adam, gives the name 'Seth'; but then the mother's name has never been mentioned anywhere by E; and we may observe that here in v.3 we have the identical short formula (with a change of gender) which we are now considering-' and he called his name Seth.'

Also, if our view of xxv.25,26, be correct, we see that in these other two instances the Elohist does not make the father give the name.

(iii) Lastly, it may be said, the practice of deriving names at all is not in the style of the Elohist. But here we think differently. It is certain that E has derived 'Abraham,' xvii.5, 'Sarah,' xvii.15, and 'Bethel,' xxxv.15; and, as we have shown (95.xiii), there can be little doubt that he has also alluded to the derivations of 'Isaac,' xvii. 17, 'Ishmael,' xvii.20, Israel,' xxxv.10, and, as we believe, also of 'Seir,' 'Edom,' 'Esau,' and 'Jacob,' xxv.25,26. Here are ten names derived by him more or less distinctly; so that it is not unreasonable to suppose that he has here derived Joseph.' Rather, if he has actually derived Abraham and Sarah, Ishmael and Isaac, Edom, Seir, and Esau, Jacob and Israel, it seems highly probable that he would also derive the names-not of Joseph only, but-of all the twelve sons of Israel.

200. We proceed, then, on the assumption that we have now made it appear probable that xxx.22-24a belongs to E, and v.24b to J. But if E has given an account of the birth of Joseph and derived his name, it is, as we have just said, probable à priori that he has done the same also in the case of the other sons of Jacob. And this suspicion is confirmed as follows.

(i) If v.22,23, belongs to E,

' and Elohim hearkened unto her, and he opened her womb, and she conceived, and bare &c.'

then, no doubt, so also does v.17, where nearly the same words occur—

'and Elohim hearkened unto Leah, [whose womb had been already opened,] and she conceived, and bare, &c.'

(ii) And v.17, 'and she bare to Jacob a fifth son,'-N.B. 'bare to Jacob,' comp. 'bare to Abraham,' xvi.15,16, xxi.2,3,5,-implies that E had given an account of the first four sons.

(iii) Also v.17 brings with it v.18, the derivation of the name 'Issachar' (i) from p, 'hire,'-which, taken with v.18, runs just exactly as ́in the case of Joseph

‘and Leah said, Elohim hath given me my hire, and she called his name Issachar';

comp. 'and she said, Elohim hath taken away my reproach, and she called his name Joseph,' xxx.23,24.

N.B. For v.18 see below (201.iv).

(iv) But this second example, v.17,18a, combines with v.22-24 to show that E has most probably recorded the births, and derived the names, of all the sons of Jacob.

Upon the whole, therefore, we seem justified in ascribing to E the whole section xxx.1-24, except those verses or expressions, which from internal evidence we must assign to the Jehovist, who has manifestly, as appears from xxix.31-35,xxx.24, had something to do with this passage.

201. We are now able to assign to E xxx.17,18,22-24a. But we obtain some other fragments of his story as follows.

(i) v.19, ‘and she bare a sixth son to Jacob,' refers to the 'fifth' son, v.17, and has the full phrase 'bare to Jacob' as there.

(ii) v.20a derives indirectly the name Zebulun (;;) from 71, 'dower'; and, if we couple with it v.20°, we have just as in the case of Issachar and Joseph (200.iii)— ' and Leah said, Elohim hath dowered me with a good dowry, and she called his name Zebulun.'

(iii) But the above is plainly a very far-fetched derivation, like that of ‘Abraham' in xvii.5, or of 'Esau' in xxv.25. Apparently J was not satisfied with it, and inserted a second derivation for Zebulun, just as he has done for Joseph in v.24,—that is, he has interpolated v.20—

'this time will my husband dwell with me, for I have borne to him six sons where Zebulun (?) is more appositely derived from, 'dwell,' (N.B. a rare word, used nowhere else in the Bible), and where also we have the Jehovistic 'this time,' as in (3.xv), and an express reference to Jacob's partiality for Rachel, as described by this writer in xxix.18-30.

(iv) But now that we have restored the original E. forms of the notices in the case of Joseph, Issachar, and Zebulun, there can be little doubt that v.18 in its original form was also symmetrical with these, that is, it stood as v.18_

'and Leah said, Elohim hath given me my hire, and she called his name Issachar': so that v.18 has been interpolated by the Jehovist

'because I have given my maid to my husband'—