(xxviii) v.29, ‘do evil with (ny),' (218.xxi). (xxix) v. 29,42,53, 'the Elohim of your (my, their) father,' (218.xii). N.B. Laban says 'do evil with you' (plur.), 'the Elohim of your father.' (xxx) v.30, 'thou longedst sore for thy father's house,' refers to 'and I will go to my place and to my land,' xxx.25. (xxxi) v.31, ą, take by force,' as in xxi.25. (xxxii) v.32, 'with (Dy) whom thou findest thy gods, he shall not live'; comp. 'with (n) whom of thy servants it shall be found, he shall die,' xliv.9; 'with whom it is found, &c.,' xliv.10,16 17. *(xxxiii) v.32, 79, 'discern,' (180.xxiii). (xxxiv) v.33, MD, 'maiden,' as in xxx.3. (xxxv) v.33, Rachel's tent searched last—a sign of her being favoured, v.4,14. *(xxxvi) v.34, 'camel,' as in v.17, (59.xxiii). (xxxvii) v.34,37, wp, 'feel,' as in xxvii.12,22. *(xxxviii) v.35, 'let it not be kindled in the eyes of,' as in xlv.5, nowhere else in the Bible,-comp. (5.viii). (xxxix) v.35, 'the way of women,' as in xviii.11. (xl) v.35, and he searched and found not the teraphim'; comp. and he searched. . . . and the cup was found,' xliv.12. .... *(xli) v.36, ' and it was kindled to Jacob,' as in iv.5, comp. (5.viii). (xlii) v.36, 'what have I sinned that thou hast &c.'; comp. 'what have I sinned against thee that thou hast &c.,' xx.9(E), (xliii) v.36, yvip, 'transgression,' 1.17,17. (xliv) v.37,42, П'in, 'correct, set-right,' (141.xxvi). (xlv) v.38,41, 'these twenty years,' v.41, 'I served thee fourteen years for thy two daughters, and six years for thy cattle,' refers to xxix. 18,20,27,28, xxx.26–43. N.B. The six years are not mentioned in the latter passage, but may be well understood as implied in the story. (xlvi) v.39, 7, ‘torn-in-pieces,' comp. xxxvii.33,33, xliv.28,28, xlix.9,27. (xlvii) v.39, 'from my hand didst thou require it'; comp. 'from my hand shalt thou require him,' xliii.9. (xlviii) v.41, 'changed my wages ten times,' as in v.7. (xlix) v.42, 5, unless' as in xliii.10. (1) v.42, the Elohim of Abraham and the Dread of Isaac'; comp. 'the Elohim of Abraham thy father and the Elohim of Isaac,' xxviii.13. (li) v.42, 'the Elohim of Abraham,' (193.ii). (lii) v.42, 'unless the E. of my father had been with (5) me,' see v.5, (163.x). *(liii) v.42, *?y, 'affliction,' (86.viii). (liv) v.42, 'my affliction.... hath Elohim seen'; comp. 'Jehovah hath seen at (2) my affliction'; xxix.32; 'Jehovah hath hearkened unto my affliction,' xvi.11. N.B. The 'Elohim' in this verse still refers to the 'El of Beth-El,' see (218.xiii,xx), (220.xiii). (lv) v.43, 'they (masc.) ‘bare,' as in v.8,8—also E2(xx.17). (Ivi) v.44, mp3, ‘come thou,' as in xxxvii13. (vii) v.44, 'cut a covenant,' (126.). (viii) v.44, 'let it be for a witness,' .48, 'this heap is a witness,' .52, 'behold! this heap is a witness, and behold! this pillar is a witness'; comp. it shall be to me for a witness,' xxi.30. N.B. The word for 'witness' is, in xxxi 44,48, in xxi.30; but both are used in xxxi.52. (lix) v.45, 'and he took a stone, and raised it as a pillar'; comp. 'and he took the stone.... and placed it as a pillar,' xxviii.18. N.B. The formula is not the same in xxxv.14(E) — and he set-up a pillar. . . a pillar of stone.' (1x) v.46, p gather,' as in xlvii.14. (lxi) v.46, ‘and they did eat there upon the heap'; comp. 'and they did eat and drink,' xxvi.30, under similar circumstances. (lai) v.48, 'therefore (12-by) he (one) called its name Galeed (?;, = heap of witness)'-direct derivation, as in (55.xii). (lxiii) v.49, ‘and Mizpah (M‡y”) because he said, Jehovah shall watch (♬‡y) between me and thee,' direct derivation, comp. those in (3.xvi). (lxiv) v.49, w, 'because,' as in xxx.18. (lxv) v.49, we shall be hidden one from (his comrade) the other'; comp. 'from thy face I shall be hidden,' iv.14. (lxvi) v.49, 'one from his comrade,' (55.ii). (lxvii) v.50,50,52,52, DN, ‘if . . . not,' as in xxi.23(E,), xxvi.29(J). *(lxviii) v.50, nay, ‘afflict,' (86.viii). *(lxix) v.50, 787, 'see,' in the sense of 'Behold!' (63.xxi). (lxx) v.53, 'the Elohim of Abraham and the Elohim of Nahor,' (193.ii); comp. 'the Elohim of Abraham thy father, and the E. of Isaac,' xxviii.13; 'the Elohim of Abraham and the Dread of Isaac,' xxxi.42. N.B. The expressions in this verse, which imply that Jehovah, the Elohim of Abraham,' was also the 'Elohim of Nahor' and the 'Elohim of their father (Terah),' are singularly at variance with the Deuteronomistic statements in Joshua, viz. :— 'Your fathers dwelt on the other side of the flood in old time, Terah the father of Abraham and the father of Nahor, and they served other gods,' Jo.xxiv.2; 'Put away the gods which your fathers served on the other side of the River, Jo.xxiv.14. (lxxi) v.53, 'Elohim of Abraham ... shall judge between us'; comp. 'Jehovah shall judge between me and thee,' xvi.5. (lxxii) v.53, 'Nahor,' as in xi.29, xxii.20,23, xxiv. 10,15,24,47, xxix.5. (lxxiii) v.53, Elohim used with a plur. verb, as in xxxv.7. (lxxiv) v.53, 'and Jacob sware by the Dread of his father Isaac'; comp. 'swear by Jehovah, the E. of heaven and the E. of earth,' xxiv.3. (lxxv) v.53, 'the Dread of his father Isaac,' as in v.42. (lxxvi) v.54, and Jacob sacrificed a sacrifice in the mount'; comp. ' and he sacrificed sacrifices to the Elohim of his father Isaac,' xlvi.1. (lxxvii) v.54,54, 'in the mount,' as in v.25. (lxxviii) v.54, 'eat bread,' (186.xxxi). (lxxix) v.54, 1, pass-the-night,' (99.viii). (lxxx) v.55, 'rise-early in the morning,' (99.xlix). (lxxxi) v.55. ' and he kissed his daughters,' refers to v.28, (180.xxv). (lxxxiv) v.55, 'his place,' comp. 'my place,' xxx.25. 221. We have assigned above the whole of xxxi, except v.18, to the Jehovist, notwithstanding the fact that the name Elohim' is used as a personal name in it seven times, v.7,9,16,16,24, 42,50. But on very careful and repeated examination we have been unable to detect any decisive signs in this chapter of a difference in authorship, or of a break in the connection. And, as to the name 'Elohim,' it appears to be sufficiently accounted for in all these instances, except v.50, by the manifest reference to the El of Beth-El,' v.13, which carries us back to the promise in xxviii. 15,— 'I am with thee, and will keep thee in all [the way] in which thou goest, and will return thee to this land; for I will not leave thee until that I have done that which I spake of to thee,' and to the vow in v.20-22, 'If Elohim will be with me, and will keep me in the way that I go, and will give me bread to eat and raiment to put on, . . . then this stone shall be Beth-El, the House of God.' And as to v.50, Elohim is witness between me and thee,' we find so many clear instances (193.i) of the Jehovist using 'Elohim' freely as a personal name in the earlier chapters of Genesis, e.g. iv.25,ix.27,xxi.6,xxvii.28,-many of which (194) are admitted by HUPFELD himself to be Jehovistic,-that we find no difficulty in believing that he has put it into the mouth of Laban here. 222. The writer, in short, seems to have had some special interest in the consecration of Bethel, and keeps this place continually in view and so in xxxii. 1,2,10,12, he still refers to the vision at Bethel, and at last brings Jacob thither again, xxxv.1-7, where Jacob says, 'Let us arise and go up to Bethel, and I will make there an altar unto the EL, who answered me in the day of my distress, and was with me in the way which I went,' v.3 referring evidently again to xxviii.10-22. In fact, while the analysis has shown us very numerous points of agreement with passages admitted to be Jehovistic both by HUPFELD and BOEHMER, there are, if I mistake not, only two phrases in the whole chapter which have occurred each once in E,, but not hitherto in J,-viz. that in v.24, which occurs identically in xx.3(E), (220.xiv), and that in v.36, comp. with xx.9(E), (220.xlii). For the occurrence of 5 in v.26, as in xx.5,6(E2), (and only there in Genesis,) is balanced by the fact that in the immediate context, v.20, and certainly by the same author, is also used; and it is just as reasonable to suppose that J may have used both, as to suppose this of E. In like manner, the use of the masc. verb with a fem. noun in v.8,8,43, as in xx.17(E), is balanced by our observing that in v.5,6, the same writer (whether E, or J) has used with a fem. noun both a masc. and fem. pronoun. If E, may have used both, so also may J; and one single instance of the former exhibiting this peculiarity, as in xx.17, is not enough to secure for this author the exclusive employment of it. 2 223. We conclude, therefore, upon the whole that xxxi.1-17, 19-53 belongs wholly to the Jehovist, as xxviii. 10-22 does, to which it refers so distinctly. And the use of the two phrases above-noticed, both by E, in xx.3,9, and by J in xxxi.24,36, tends to confirm our conviction that there is no essential difference between these two writers,-that they are one and the same person writing at different times. It might be thought that v.3,49, (where 'Jehovah' is used,) were later insertions by the same hand which wrote the rest of the section, using only Elohim.' But, since this passage refers thoughout to xxviii. 10-22, and must therefore have been written after it, and this latter section employs the name Jehovah, v.13,13,16,21, there is no reason why the same author should not have used Jehovah' in the above two instances, though he employs only 'Elohim' elsewhere in the Chapter. Indeed, the Jehovah' in xxxi.3 seems to refer directly to the promise made by 'Jehovah' in xxviii.13-15, as the Elohim' throughout the chapter does to the El of BethEl.' Only it seems not improbable that v.48,49, may be a later note, inserted by the author himself in the story which he had already completed, since the place had been already named in v.47, and v.50 reads like the original continuation of Laban's words in v.48a. 224. We must now, however, consider what HUPFELD and BOEHMER have to say to this Chapter. HUPFELD writes as follows, p.159 &c. : The following history of Jacob in Mesopotamia forms, as we have already seen (209), a long connected passage without any break. First, we have the history of his marriage and increase of wealth, the latter with the help of the cunning which is characteristic of this patriarch in the Jehovistic document, xxix, xxx, with some already-noticed Elohistic glosses upon some of the children's names, which, however, do not disturb the connection. Then follows the story of the return and of the happy triumph over the danger which threatened him from the dreaded vengeance of his injured brother, xxxi.1,3, xxxii.3, xxxiii. 17. The triumph over a second danger from another adversary, Laban, is on the contrary the subject of a long Elohistic narrative in xxxi. The occasion of this return, and Jehovah's command for it, are mentioned in xxxi.1,3. The account of the following-out of the command, and of the commencement of the journey to Gilead is missed in the Jehovist; and, since it is given at full length in the following Elohistic account of the occasion and circumstances of the journey, it has either been expelled by this, or is covered up in it. But the 225. Thus, then, HUPFELD agrees with us in holding that xxix,xxx, are thoroughly Jehovistic, except some few fragments, which he ascribes to Eg, but we to E; and he allows that to the Jehovist we owe xxxi.1,3, and xxxii.3-xxxiii.17. main portion of xxxi he gives to E,, without, however, going into a detailed examination of the contents of the Chapter, as we have done above, or showing that it abounds in phrases |