work of a fourth writer, whose hand cannot be traced in any other part of the Pentateuch.

(i) v.18,19,20,22, jiby by, El Most High,' a designation of the Divine Being, which occurs nowhere else in the Pentateuch, and only thrice besides in the Bible. Ps.lvii. 2(3), lxxviii.35,56, though ‘Most High' is found in N.xxiv.16, D.xxxii 8, and occurs often in the Psalms and elsewhere. If it be said that this name is used here with reference to Melchizedek, who is called 'a priest of El Most High,' v.18, yet the above quotations from the Psalms show that the expression was in use by pious Israelites; and the fact, that it is found nowhere else in the Pentateuch, seems to indicate that the writer, who has employed it four times in v.18–22, cannot have written much besides of the Pentateuch.

(ii) v.19,22, 'Proprietor (p, lit. 'purchaser') of Heaven and Earth,' another designation of the Divine Being, which is found nowhere else in the Bible.

70. There are some other expressions in this chapter, which are not found elsewhere in the Pentateuch, and some which occur nowhere else in the Bible. But in consequence of the scanty remains of the Hebrew Literature, which have come down to us, the same might be said of almost any chapter in the Bible. The mere existence therefore of aπağ λeyóμeva could not be regarded as a sure indication of difference of authorship, unless they happened to be very numerous, which is not the case here. In fact, with the exception of some of the proper names of Places and Persons, there are only two phrases in the chapter, which occur nowhere else in the Bible.

(i) v.13, na bya, ‘lord of a covenant' = in covenant with:

but comp. 'lord of dreams,' G.xxxvii. 19, 'lords of arrows,' G.xlix.23, ‘lord of words,' E.xxiv.14, 'lord of lending,' D.xv.2, and 'Baal-Berith,' Ju.viii. 33, ix. 4.

(ii) v.14, 7'?ņ, 'trained-servant.':

6

but comp., 'instruct, consecrate,' D.xx.5,5, 1K.viii.63, 2Ch.vii.5, Pr.xxii.6. 71. However, the use of the Divine Name, El Most High,' four times, and of the peculiar designation, "Proprietor of Heaven and Earth,' twice, of which the former occurs no more in the Pentateuch, and the latter no more in the Bible, is, as we have said, a strong indication that the writer of this chapter has not been very much concerned in the composition of the Pentateuch, and is, therefore, different, at all events, from the Elohist, Jehovist, and Deuteronomist, and also from the Second Elohist, to whom, as we shall see, is due a large part of

Genesis. As he uses 'Jehovah' in v.22, we may regard him as a Jehovistic writer. But his style seems more antiquated than that of the principal Jehovist, who wrote G.ii.4–25,iii,iv,&c.

72. Accordingly, this section, as already observed, contains no distinct traces of either of the above four writers; though, as might be expected, it exhibits a few points of slight resemblance to each of them.

(i) v.1,9, 'Shinar,' G.x.10, xi.2(J).

(ii) v.2, 'make war,' D.xx 12,20(D).

(iii) v.2,8,10,11, ‘Sodom, Gomorrah, Admah, Zeboim,' G.x.19(J), D.xxix.23(D), nowhere else in the Bible.

(iv) v.11,12,16,16,21, wɔ7, 'gain,' G.xii.5, xiii.6, xxxi.18, xxxvi.7, xlvi.6(E), xv.14(D), also N.xvi.32, xxxv.3, and nowhere else in the Bible, except in later writers, 1Ch., 2Ch., Ezr., Dan.

(v) v.13, 'he was abiding (1) by the terebinths of Mamre';

comp. 'he dwelt () by the terebinths of Mamre,' xiii.18(J), and notice

that the verbs are different.

(vi), v.14, 'offspring of the house' = house-born servants, G.xvii. 12,13,23,27(E), also L.xxii.11, Jer.ii.14, nowhere else in the Bible.

(vii) v.21, vl, ‘soul,' used for 'person,' G.xii.5, xvii.14, xxxvi. 6, xlvi.15,18,22, 25,26,26,27(E).

(viii) v.22, 'lift the hand' = swear, D.xxxii. 40(D).

But the above are only slight points of contact with the other writers of the Pentateuch. Or, if (iv), (vi), (vii), correspond somewhat with the style of E, (as they disagree with that of J,) yet the notion that this chapter is due to the Elohist is at once contradicted by the occurrence of many expressions, which are never used elsewhere by this writer, but are found used by J, E2, and D, e.g. ‘serve,' ‘servant,' v.4, 15, 'Sodom,' v.2,8,10, &c. 'smite,' v.5,7,15,17, ‘abide,' v.13, 'go to meet,' v.17, the 'oath,' v.22, ' all which is thine,' v.23, ya, 'besides,' v.24, p, ‘only,' v.24, y lad,' v.24, besides the name 'Jehovah,' v.22.

73. Boehmer, p.198, assigns v.20', 'and he gave to him the tithes of all,' to the later Compiler, considering that these words are inconsistent with Abram's statement in v.23, that he had sworn not to take the least thing for himself; and he conjectures that the Compiler, a priest of Jerusalem, introduced this instance of Abram paying tithes to the priest-king of Salem, i.e. Jerusalem, in order to counterbalance the promise of Jacob in xxviii.22, that he would pay tithes at Bethel, the sacred place of the northern kingdom.

But to this opinion BOEHMER is very much guided by his view of the authorship of xxviii.22, which he assigns--not, as we do, to the Jehovist, but-to the Second Elohist, whom, however, he regards as a man from the northern kingdom, and showing strong predilections for it. There is surely no inconsistency in Abram's words or actions as here described. He has sworn only to take nothing for himself, lest thou shouldst say, I have made Abram rich,' v.23: but that would not prevent his making a thank-offering for his victory to 'El Most High,' in the person of his priest Melchizedek.

74. This chapter contains many ancient names of places, which are frequently expressed also by their later equivalents, as v.2,8, 'Bela, that is Zoar,' v.3, the vale of Siddim, that is the Salt Sea,' v.7, 'Em Mishpat, that is Kadesh,' v.17, ‘the valley of Shaveh, that is the King's dale.'

The question now arises whether these explanatory notes are due to the original writer, or were inserted by a later hand. The latter seems most probable, and, perhaps, it is even implied in the fact that in v.8 we have repeated a second time, Bela, that is Zoar,' which looks more like the note of an interpolator, than the observation of an original writer. There are also other ancient names of places in this chapter, which are not explained by modern names, as 'Ellasar,' v.1, 'AshterothKarnaim,'' Ham,' v.5, Hobah,' v.15, and the later equivalent' of Hazazon-Tamar,' v.7,- that is Engedi,' 2Ch.xx.2-is not here given.

75. Now many of the names of places and peoples mentioned in this chapter are mentioned also by the Deuteronomist, as 'Rephaim,' D.ii.11,20,20, iii.11,13,-see (18.i),— AshterothKarnaim,' comp. 'Ashteroth in Edrei,' D.i.4, ‘Zuzim'=Zamzummim,' D.ii.20, Emim,' D.ii.10,11, 'Horim,' D.ii. 12,22,'Seir,' D.i.2,44,ii,1,4,&c., El Paran '=' Elath,' D.ii.8, Paran,' D.i.1, xxxiii.2, Kadesh,' D.i.2,19,46,ii.14,ix.23, Amalekite,' D.xxv. 17,19,Amorite,' D.i.4,7,19,20,&c

Also the Salt Sea,' which is given in v.3 as the later equivalent for the Vale of Siddim,' is mentioned in N.xxxiv.3,12, but also in D.iii.17, comp.xxix.23, and in Jo.iii.16,xii.3,xv.2,5,xviii. 19,-but nowhere else in the Bible; and of these passages in Joshua, Jo.iii.16 is very probably due to the Deuteronomist (see Chap. I.), and it contains the formula the Sea of the Arabah, the Salt Sea,' just exactly as in D.iii.17.

76. It seems probable, therefore, that the interpolator above indicated may have been the Deuteronomistic Editor, who was evidently a great antiquarian (18), and may have appended the modern names to some of the ancient ones employed by the older writer. But if so, then, probably, the other explanatory notes of the same kind, which occur in Genesis, may all be due to the same hand. And, in fact, as we have had strong indications that the Deuteronomist has revised and retouched the older matter, which is mixed up with his own in the Book of Joshua, so it is very reasonable to suppose that he may have also revised and retouched the Book of Genesis as it came into his hands-of which fact we have seen some signs already (16-18, 51--53), and shall see more as we proceed.

77. xy.1-21, Deuteronomist.

This chapter is manifestly interpolated, since E records the covenant made with Abram in xvii as something quite new, without making any reference whatever to that here described, as having been already made with him. The E. narrative also describes a simple promise, without any formal procedure like that which is here detailed. But it cannot belong to the Jehovist, since the statement in v.7, that Jehovah brought out Abram from Ur of the Chaldees,' agrees neither with the statements of the Elohist, that Terah brought Abram from Ur to Charran, xi.31, and then Abram of his own accord carried out his father's purpose of migrating to Canaan, xii.4, nor with that of the Jehovist in xii.4, that Abram left Charran by Divine command, 'not knowing whither he went.'

78. DELITZSCH notes on this chapter as follows, p.366:

This chapter is peculiar, like the foregoing, but yet more strikingly. Just as in ii.4-iii.24 the double name 'Jehovah-Elohim' prevails as nowhere else, so here we find the double name 'Adonai-Elohim,' (which occurs only besides in D.iii.24, ix.26, in the whole Pentateuch,) twice together, v.2,8, as it is found four times together in Is.1.4-9. Generally, this section, in accordance with the fundamental character of the Jehovist, is throughout prophetical.

HUPFELD ascribes this chapter to the Jehovist, except that as to v.13-16 he writes as follows, p.143, note:

This passage, xv.13-16, which reaches far beyond the direct object of the writer, stands certainly in somewhat loose connection with the transaction, and leaves room for doubt whether it existed in the original document of the Jehovist, or stands now in the right place, or whether it is not, perhaps, a later insertion.

BOEHMER, as we have seen, gives this chapter as well as xiv to the Second Elohist, except v.3,12-17, which he assigns to the later Compiler.

79. It will be seen that HUPFELD is inclined—and still more decisively BOEHMER-to give a portion of this chapter to a later author. We give the whole of it to the later Editor, whom we identify with the Deuteronomist, and detect the following signs of his hand.

(i) v.1, 'after these things': the indefiniteness of this statement of time seems to imply that this is an interpolated passage; and this formula does not agree with the other J. formula, and it came to pass after these things,' xxii. 1,20, xxxix.7,xl. 1,xlviii.1, and indeed occurs nowhere else in the Bible, except Est.ii.1,iii.1.

(ii) v.1,4, ‘the word of Jehovah came unto' (), a later prophetical formula, used nowhere else in the Pentateuch-which fact tends to show that this passage most probably does not belong to the Jehovist, since he speaks frequently of Divine Revelations to the Patriarchs, vii.1,xii. 1,xii.7,xiv.7,xxvi.2, &c., yet he never uses this formula: but the same argument does not apply with the same force against the Deuteronomist, since no similar instance of Divine Revelation is recorded in the Book of Deuteronomy.

Further, this phrase does not occur in any of the prophecies of Isaiah, (though it is found once in the history, Is.xxxviii.4,) nor in those of any of the prophets before Jeremiah, (though it is found in the introductory formulæ, Hos. i.1, Joel i.1, Jon. i.1, iii.1, Mic. i.1, Zeph. i.1, inserted here, perhaps, by the Editor or Compiler of these prophecies.) But it is frequently applied by Jeremiah,—the contemporary, at all events, of the Deuteronomist,-and often in places, where it must have been used by the prophet himself, e. g. i.4,11,13, ii.1, xiii.3,8, xvi.1, xviii.5, &c.

N.B. The expression in N.xxiii.5,16, is-not 'the word of Jehovah came unto Balaam,' but in each instance, Jehovah put a word in the mouth of Balaam.'