Elohistic; others may be, and in fact, as we shall see hereafter, are, most probably, Jehovistic. But, however this may be, the argument derived from them is decisive against the historical veracity of those portions of Genesis, which represent the name Jehovah as being all along as familiar in the mouths of men, even of heathen men, as the word Elohim. They do more than this. They suggest also that even in the time of the Jehovist, if he lived in a later age than the Elohist, the word Jehovah was not in very common use among the people, so as to be frequently employed in the composition of the names of their children. Otherwise, as he has introduced this Divine Name so freely from the first in his narrative, without apparently perceiving the incongruity which he was committing, we might expect that he would have just as inadvertently have introduced, here and there, such names as were common in his own time, compounded with Jehovah.

304. The above is said, assuming that it has been already sufficiently shown that there is no reason to suppose that the details of the story of the Exodus, including the lists of names, &c., are historically true. Otherwise, it might, of course, be argued that the very fact, that no such Jehovistic names occur in the whole narrative, is itself a strong indication of the truthfulness and historical reality of the record. But then how can the absence of such names be reconciled with the statement that in the time of Enos, men began to call upon the name of Jehovah,' or with the perfect familiarity with that name which, according to the Jehovistic portions of Genesis, existed in all ages? If so many names were formed, before the time of Moses, compounded with El, how is it that not one, throughout the whole book of Genesis, is compounded with Jehovah, on the supposition that this Name was known and used so freely from the first? In fact, if only one such name, e. g. Jochebed, really existed in the age before Moses, it is

obvious that it would only have been a type of a multitude of others, which must have been in use in those days, but of which we find no sign in the Pentateuch.

305. As it is, there are only two names of persons throughout the whole Pentateuch and book of Joshua, which are compounded with Jehovah, viz. that of Joshua himself, (of whom it is expressly recorded, N.xiii.16, that Moses changed his name from Oshea to Jehoshua,) and, probably, that of Jochebed, the mother of Moses. But the very fact of the occurrence of this latter name, as a solitary instance of the forms so common in later days being used in these early times, is itself a very strong indication that the passages in which it occurs, E.vi.20, N.xxvi.59, may be interpolations, the product of a later age than that even of the Jehovist. We shall find this suspicion confirmed as we proceed. For the present, it will be enough to say that it seems very strange that, if the names of the father and mother of Moses were known to the writer of the account of his birth in E.ii, they should not have been there mentioned at the first, instead of its being stated quite vaguely, 'There went a man of the house of Levi, and took to wife a daughter of Levi.'

306. Very different is the result, however, if we examine the Chronicles, and quite in consistency with what we have observed already of the character of this book. Here we find Azariah, 1Ch.ii.8, in the third generation from Judah. Nay, the wife of Judah's grandson, Hezron, who went down with Jacob into Egypt, is Abiah, ii.24, and Hezron's grandson is Ahijah, ii.25, and Judah's grandson is Reaiah, iv.2, and another of his early descendants is Jonathan, ii.32. So Issachar's grandson is Rephaiah, vii.2, and his great-grandson, Izrahiah, and his sons, Obadiah, Joel, Ishiah, v.3; and Benjamin's grandson is Abiah, v.8; and among the descendants of Levi we find Joel, xxiii.8, Rehabiah, v.17, Jeriah and Amariah, v.19, and Jesiah, v.20,

probably in David's time, Jesiah's son Zechariah, xxiv.25, and Jaaziah, v.27; and we have actually Bithiah, the daughter of Pharaoh, iv.18, apparently the Egyptian king. So among the ancestors of Samuel himself are Joel, Azariah, Zephaniah, vi.36, which, however, appear as Shaul, Uzziah, Uriel, in v.24; and among those of Asaph and Ethan, David's contemporaries, are seven others, whose names are compounded with Jehovah.

307. In short, such names abounded in these early days, according to the Chronicler, just as freely as in later days, from the age of Jacob's great-grandchildren downwards. Before that age no such names are given even by the Chronicler; while, among the hundreds of names mentioned in the Pentateuch and book of Joshua, down to the time of the Conquest of Canaan, there are only two names of this kind, Joshua and Jochebed. It is scarcely possible to doubt that the Chronicler has simply invented these names. He has, apparently, copied the earlier names from the Pentateuch itself, down to the age of Jacob's grandsons, and a few of their children. But there, it would seem, his authority failed him, and for the rest he had to draw upon his own resources; and, accordingly, he has inserted many compounded with Jehovah, which were familiar to himself in later days.

names

308. In fact, the argument obviously stands thus. Either the Name Jehovah was first revealed, according to the story, in the time of Moses, or it was known long before that age, from the very first, from the time of Eve, G.iv.1, or of Enos, when 'men began to call upon the Name of Jehovah,' G.iv.26. If, then, it was first made known in the time of Moses, how can we account for so many names appearing in the Chronicles, of persons who lived before that age, which are compounded with Jehovah, to say nothing of the Name itself being so freely put into the mouths of all kinds of persons, in the Jehovistic portions of

the book of Genesis? If, on the other hand, the statements in G.iv.1,26, are true, then, as names compounded with Elohim were common enough, how is it that none are found compounded with Jehovah till more than two thousand years after the time of Enos, appearing first, but then, according to the Chronicler, as plentifully as in far later times, in the age of Jacob's great-grandchildren?

309. If, indeed, such names had first appeared after the time referred to in E.iii,vi, we might have supposed that then, by the republication of the Name, a fresh impulse was given to its being freely used among the people. But the Chronicler's data forbid such a supposition. According to him, the name first began to be used freely, and then it was used very freely, in the composition of names, among Jacob's greatgrandchildren, while they were, we must suppose, miserable slaves in the land of Egypt. However, the fictitious character of the Chronicler's statements is sufficiently shown by the fact, that in the very age, in which he gives so many of these names, the Pentateuch and book of Joshua, amidst their numerous additional names, furnish not one of this kind, except, as before, Joshua and Jochebed.

310. It should be observed that the inference, which may be fairly drawn from the fact above stated is two-fold :—

(i) That those portions of the Pentateuch and book of Joshua, from which the above Elohistic names are quoted, were composed before the name Jehovah had been long in such familiar use, so as to be freely employed in the formation of Proper Names;

(ii) That they were, probably, not written in the later ages, to which many eminent critics are disposed to assign them,were not written, for instance, after the age of Solomon, or even after the latter part of David's life, when Proper Names

compounded with Jehovah began to be common, as the history shows, and, therefore, they would most likely have. crept into the text. Thus we have David's sons, Adonijah, and Shephatiah, 2S.iii.4, Jedidiah, Solomon's other name, xii.25, Jonadab, David's nephew, xiii.3, Jonathan, the son of Abiathar, xv.27, Benaiah, Jehoiada, and Jehoshaphat, xx.23,24, another Benaiah, Jonathan, Uriah the Hittite, xxiii.30,32,39.