(iii) v.1, 'daughters of the land,' as in xxvii.46. (iv) v.2, No ‘prince,' is only used elsewhere in Genesis by E, xvii.20,xxiii.6, xxv.16; but it occurs in other parts of the Pentateuch which are certainly not due to the Elohist, e.g. E.xxxiv.31,‚—see KUENEN, Eng. Ed. (97). *(v) v.2,7, ny day, ‘lie with,' (99.lv). *(vi) v.2, ¡y, ‘afflict,' (86.viii). *(vii) v.3, −≥ pay, 'cleave to,' as in ii.24, comp. (3.xix). (viii) v.3,8,his soul,' (59.xxi). = (ix) v.3, 'speak upon the heart of' (xi) v.5, wŋŋ, ‘keep silence,' as in xxiv.21. *(xii) v.6,8, 'speak with ()' as in xlii.7,30, xlv.15—also E(95.xi). *(xiii) v.7, at their hearing,' (141.xlvi). *(xiv) v.7, 'be pained,' as in vi.6,(4.xvii). (xv) v.7, 'it was kindled greatly to them,' as in iv.5, comp. (5.viii). (xvi) v.7, ‘so it is not done'; comp. 'it is not done so in our place,' xxix.26 : E has 'deeds which are not done,' xx.9. N.B. Strictly speaking, the name 'Israel' could only have properly been used here by the Jehovist; since he only has as yet introduced that name into the story, xxxii. 28, xxxiii.20. (xvii) v.10, ‘the land shall be before you,' v.21, 'the land is broad on both hands before them,' (63.xiii). (xviii) v.10,21, 'and ye (they) shall traffic in it'; comp. and they got-possessions in it,' xlvii.27. *(xx) v.11, 'find favour in the eyes of,' (13.xii). (xxi) v.13, 'with subtlety,' as in xxvii.35. (xxii) v.13,27, x, 'because,' as in xxx.18, xxxi.49. (xxiii) v.14, 'do this thing,' v.19, 'do the thing,' (216.xiii). *(xxiv) v.17, DN, 'if not,' (97.xxx). (xxv) v.18, 'good in the eyes of,' (86.vii). (xxvi) v.19, g, 'delay,' (141.lix). *(xxvii) v.19, 77, 'be heavy,' (59.xiv). (xxviii) v.20,24,24, 'gate of their (his) city,' comp. 'gate of Sodom,' xix. 1. N.B. This phrase seems to show that in xxxiii.18 it should be translated 'city of Shechem,' not 'city Shechem,' as BOEHMER supposes. (xxix) v.21, Dhy, 'peaceful,' as in xxxiii.18. (xxx) v.24, ' men of their city,' comp. ' men of the city,' xix.4, xxiv.13, 'men of the place,' xxvi.7,7, xxix.22, xxxviii.21,22, 'men of Sodom,' xiii. 13, xix.4, 'men of the house,' xxxix.11,14: E has 'men of the house,' xvii. 23,27. *(xxxi) v.25,26,, 'sword,' (4.xxvi). *(xxxii) 25,26, 177, 'kill,' (5.xii). (xxxiii) v.28, 'flocks, and herds, and he-asses,' (59.xxii). (xxxiv) v.28,29, 'what was in the field, . . . and all which was in the house'; comp. all which he had in the house and in the field,' xxxix.5. (xxxv) v.29, 'their little-ones and their wives,' xxxiv.29, xlv.19, xlvi.5. *(xxxvi) v.29, §❤, 'little-ones,' xxxiv.29, xliii.8, xlv.19, xlvi.5, xlvii. 12,24, 1.8,21. *(xxxvii) v.30, 'dwellers in the land,' (63.xi). *(xxxviii) v.30, 'among the dwellers in the land, among the Canaanite and among the Perizzite,' (63.x). *(xxxix) v.30, ‘I and my house,' (22.i). (xl) v.31, 'harlot,' as in xxxviii.15, comp. xxxviii.24,24. 242. It is obvious that the age of Dinah, who (according to the story) was only six years old when Jacob started on his return to Canaan, comp. xxx.21,25, xxxi.41, must have been far too young for the above transaction, unless it be supposed that Jacob lived some years in the house,' which he built at Succoth, xxxiii.17, or at Shechem, xxxiii. 18-20. But this supposition is at variance with the statement of the Elohist that he left PadanAram, to go to his father Isaac,' xxxi.18, comp. xxxv.27. 243. There are certian expressions in the above Chapter which have led some, as DELITZSCH, p.496, and KNOBEL, Gen. p.266, to assign it mainly if not entirely-to the Elohist: e.g. (i) v.15,22,24, 'he circumcised every male,' as in xvii.10; (ii) v.23, ‘their cattle (pp) and their property (¡p) and all their beasts (?); comp. his cattle, and all his beasts, and all his property,' xxxvi.6; 'all his cattle, and all his gain which he had gotten, the cattle of his property, which he had gotten,' xxxi. 18. (iii) v.24,24, all going out at the gate of his city,' as in xxiii. 10, 18. Ans. (iii) is of no great importance, since the Jehovist speaks of Lot 'sitting at the gate of his city,' xix.1; and (i) must have been used, if a story like this was to have been written at all. The coincidences in (ii) are certainly remarkable; the Jehovist does, indeed, use app, very frequently, and ña, ii.20, iii.14, vi.7, vii.2,2, viii.20; and he has both together as here, in xlvii.18: but he nowhere else in Genesis uses, which E has in xxxi. 18, xxxvi.6. But the fact, that E has it twice, cannot be sufficient to assure it to him, as being exclusively Elohistic: he uses it nowhere else in the Pentateuch; and in Jo.xiv.4 it occurs with in a passage which may be due to the Jehovist, but certainly does not belong to E. The same formula is imitated by Ezekiel in xxxviii.12,13, but occurs nowhere else in the Bible. Accordingly, HuPFELD, though originally he assigned this chapter mainly to the Second Elohist, comes finally to the conclusion, p.158, that it must be due to the Jehovist. 244. BOEHMER believes that he can trace in this Chapter an original story (by E,), which said nothing about the dishonour of Dinah, but only described the crafty and violent conduct of Simeon and Levi; to which, however, the Compiler, wishing to relieve them from some portion of the heavy blame thus laid upon them, added, as a reason for their outrageous conduct, the dishonour done to their sister, and added also that portion of the chapter in which the sons of Jacob,' generally, are involved in the affair, as well as Simeon and Levi. Accordingly, he gives— v.1,2,3,4,6,8, 13a, 14-18,20-22,24-26,28-30, to E2, and v1,2,5,7,8-12,13, 19,23,26,27,31, to the Compiler. BOEHMER'S chief reason for suspecting the composite character of the story, as above indicated, is the fact that in xlix.5-7, in the 'Blessing of Jacob,' severe censure is passed on Simeon and Levi, evidently for this very transaction, and without one word to imply that there was any palliation of their offence in the fact of their sister's wrong,-which shows, as he supposes, that the account of her maltreatment could not have stood originally as now, but must have been inserted by a later writer after the time when xlix.5-7 was written. Ans. The craft and cruelty of Simeon and Levi, as described in this chapter, in massacreing not only Shechem the real offender, but his father, and every male of the city, plundering the place, and carrying the women and children captive,after condoning the offence, and persuading the males to be circumcised, in order to live as one people with them,-would abundantly justify the language supposed to be used by their father towards them. By the 'sons of Jacob' in v.27 are probably meant only Simeon and Levi, as in v.25. The connection between v.26, 27, which some regard as implying a break in the narrative, is quite consistent with the Hebrew idiom, as we find it, e.g. between vii.15,16a, or between vii.21,22. 245. Upon the whole, it appears to me certain, from the evidence above produced, that HUPFELD'S latter view is correct, and that the whole chapter belongs to the Jehovist. In fact, BOEHMER'S remark, p.240, is perfectly just, if applied to the Jehovistic writer instead of (as by him) to the Compiler: It is strange how often this author has to do with disagreeable sexual matters. First, we have the intercourse of the fair daughters of men with the angels whom they had corrupted,—then (besides Noah's unseemly exposure which we also owe to him) the unpleasant story of Lot's daughters,-again the quarrel of Jacob's wives about the love-apples,--and here Dinah deflowered. We may add also Reuben's incest with Bilhah, Judah's with Tamar, the story of Pharaoh's wife, of Isaac's dalliance, of Jacob's nuptials, the sins of Sodom, Lot's offer to expose to shame his own daughters. Again, Cain's murderous rage, Abraham's insincerity and cowardice, Sarah's jealousy and harshness, Isaac's weakness like his father's, the partiality of Isaac for Esau, of Rebekah for Jacob, of Jacob for Rachel and Joseph-the revengeful feelings of Esau, the lying and craft and suppleness of Jacob, the cruel treatment of Joseph by his own brothers, and their deceitful and unfeeling conduct to their father-Joseph's harsh dealings with them, not always truthful, and his hard measures with the ruined people of Egypt,-in short, almost every story of crime or cruelty, dishonesty, cowardice, jealousy, revenge, uncleanness, in the whole Book, belongs to the Jehovist. And this corresponds to the fact that he also it is, who has left us the account of the Fall, and has branded honest and health-giving labour and the pains of childbirth, as being signs of God's curse and man's debasement. In the eyes of this writer, in fact, the whole world seems to lie under a curse: the Arts and Sciences are the discoveries of the sons of Cain, and all mankind-even the best of men-seem blackened and defiled. 246. xxxv.1-7, Jehovist. (i) v.1,1,3,5,7, ‘Elohim' refers to the 'El of Beth-El,' xxviii. 10-21, (221), who has watched over Jacob all along, and to whom Jacob is now bound to perform the vow which he had made, according to this writer, xxviii.20-22. (ii) v.1, 'Bethel,' named already by this author, xxviii. 19, and mentioned by him proleptically in xii.8, xiii.3. (iii) v.1, 'dwell there,' is inconsistent with the E. statement, xxxi.18, xxxv.27, that Isaac was going direct, after his long absence, to join his aged father at Hebron. *(iv) v.1,3, 'make an altar,' as in xiii.4,-nowhere else in the Pentateuch -comp. (45.ii). (v) v.1, 'to the EL who appeared unto thee,' v.3, to the EL who answered me in the day of my distress, and was with me in the way which I went,' v.7, 'for there ELOHIM was revealed to him at his fleeing from before his brother,' refers to xxviii. 13-15, xxxi.13 (193.i). (vi) v.1, 'at thy fleeing from before Esau thy brother,' refers to Jacob's dread of Esau, xxvii.41-45, xxxii,xxxiii. *(vii) v.1,7, m?, ‘flee,' (86.ix). (viii) v.2,6, iny wig h, all which was with him,' (59.xxviii). *(ix) v.2, D, 'turn-aside' (43.v). (x) v.2, 'the strange gods which are in the midst of you,' v.4, 'all the strange gods which were in their hand,' refers to the teraphim taken by Rachel, xxxi.19, 30-35. *(xi) v.2, ', 'change,' (218.xvii). *(xii) v.2, nispy, 'garments,' (47.vii). (xiii) v.2, and change your garments'; comp. 'and he changed his garments,' xli.14, 'changes of garments,' xlv.22,22. (xiv) v.3, ‘the day of my distress,' comp. xxxii.7(8), xlii.21,21. *(xv) v.3, and was with me in the way which I went,' (99.xii). (xvi) v.4, □, ‘earring,' as in xxiv.22,30,47. (xvii) v.4, Dy, 'by,' as in xxv.11. (xviii) v.4, 'the terebinth which was by Shechem'; comp. 'unto the place of Shechem, unto the terebinth of Moreh,' xii.6. (xix) v.5, 'the terror of Elohim was upon the cities which were round-about, and they did not pursue after the sons of Jacob,' may refer to the protecting 'El of Beth-El,' to the violence done at the city of Shechem by the 'sons of Jacob,' and to Jacob's dread expressed in xxxiv.30: or, perhaps, terror of Elohim' may mean only 'a mighty terror.' (xx) v.6, and Jacob came to Luz, which is in the land of Canaan'; comp. and Jacob came in peace to the city of Shechem, which is in the land of Canaan,' xxxiii.18. (xxi) v.6, 'Luz, that is Bethel,' as in xxviii. 19. *(xxii) v.6, ‘he, and all the people that were with him,' (22.i). (xxiii) v.6, 'all the people that were with him,' (233.ix). *(xxiv) v.7, 'and he built there an altar,' (45.ii). (xxv) v.7, 'and he built there an altar, and called the place El-Beth-El'; comp. and he set-up there an altar, and called it El-Elohe-Israel,' xxxiii. 20. (xxvi) 0.7, D, ELOHIM (133.ii). (xxvii) v.7, Elohim used with a plural verb, as in xxxi.53,-also E, (xx.13); comp. 1S.ii.27,27,iii.7,21. 247. xxxv.8, Deuteronomist. The introduction of 'Deborah' in this verse is so abrupt, as strongly to suggest an interpolation. According to the story, as it now stands-in which, however, xxiv.59,60, (as we have seen,) (144,145), is most probably a Deut. interpolation-Rebekah's |