fn:.the J t ifriffizs Gift of Mrs John Day Jackson 1932 TTbe Stu6ent's ©16 XEestament NARRATIVES OF THE BEGINNINGS OF HEBREW HISTORY THE STUDENT'S OLD TESTAMENT LOGICALLY AND CHRONOLOGICALLY ARRANGED AND TRANSLATED BT CHARLES FOSTER KENT, Ph.D., Litt.D. WOOLbET PROFESBOR OF BIBLICAL LITERATURE IN YALE UNIVERSITY ARRANGEMENT OF VOLUMES I. Narratives of the Beginnings of Hebrew History. (Now Ready.) Introduction. The Beginnings of Human History. Traditional Ancestors of the Hebrews. Deliverance of the Hebrews from Egypt. Life of the Hebrews in the Wilderness and East of the Jordan. Con quest and Settlement of Canaan. II. Historical and Biographical Narratives. (Now Ready.) Introduction. The United Monarchy. History of Northern Israel. History of Judah. Re-establishment of the Jewish Community in Palestine. The Maccabean Struggle. Life of the Jews of the Dis persion. III. Sermons, Epistles, and Apocalypses of Israel's Prophets. (Now Ready.) Introduction. The Prophets of the Assyrian Period. Prophets of Judah 's Decline. Prophets of the Babylonian Exile. Prophets of the Persian Period. Prophets of the Greek and Maccabean Periods. IV. Israel's Laws and Legal Precedents. (Now Ready.) Introduction. Constitutional ( Laws. Criminal Laws. Private Laws. Humanitarian Laws. Religious Laws. Ceremonial Laws. V. The Songs, Hymns, and Prayers of the Old Testament. (Now Ready.) Introduction. Tribal and National Songs. Songs of Lamentation. Songs of Love and Marriage. The Kingly and Messianic Psalms. Hymns of Praise and Thanksgiving. Hymns of Adoration and Trust. Prayers. Reflective and Didactic Psalms. VI. Proverbs and Didactic Poems. Introduction. Practical and Ethical Observations and Precepts. Religious Proverbs. Gnomic Essays. Numerical Enigmas. Dis cussions of the Problem of Evil. Discussions Regarding the Value of Life and Its Wise Enjoyment. Poems Describing Wisdom. GKOWTH AND APPROXIMATE DATES OF THE B.C. PROPHETICAL 1500-1050 PRIMITIVE AGE OF SONQ AND STORY 1500-1050 1150-1050 ORAL TRADITIONS reg ("The Origin of the Universe and Natural Phenomena, I The Beginnings of Human History and Civilization, I The Origin of Relationship of Nations and Tribes, The Origin of Sacred Places and Religious Customs, vThe Origin and Experiences of Ancestors of the Hebrews, i The Achievements of Israel's Early Champions, and I The Conquest and Settlement of Canaan. 1050-750 CREATIVE AGE OP POETIC COM POSITION AND PROPHETIC NARRATION 1050-7501000-850 850-800 800-750800-750 STATE ANNALS and TEMPLE RECORDS. [ORIGINAL SA UL and DA VID STORIES in I Sam. 9 to I Kgs. 2. I ORIGINAL HERO STORIES in Judges. | CYCLES OF PRIMITIVE STORIES, Preserved at Local Sanctuaries. [CYCLES OF STORIES, Preserved by the Prophetic Guilds. EARLY JUDEAN PROPHETIC NARRATIVES in Gen. to I Kgs. Moab Prophecies in Isa. 15, 16. EARLY EPHRAIMITE PROPHETIC NARRATIVES in Gen. to II Kgs. 750-586 CLASSICAL AGE OF PROPHETIC, PRIESTLY, AND WISDOM LITERATURE 586-400 GOLDEN AGE OF COMPOSITION AND COMPILA TION 400-1 RETROSPEC TIVE AGE OF IMITA TION AND CANONIZA TION 750-740 AMOS. HOSEA 1-3. 740-735 HOSEA 4-14. 750-650 LATER JUDEAN PROPHETIC NARRATIVES in Gen. to I Kgs. 739-722 ISAIAH l'-104, 17«-», 23. MICAH 1-3. 715-700 ISAIAH 106-12«, 14M"2', 17ls-206, 221-*5, 28-33, 36, 37. 705-640 MICAH 4>-7s. 700-640 LATER EPHRAIMITE PROPHETIC NARRATIVES. 650-625 BLENDING OF THE JUDEAN AND EPHRAIMITE PROPHETIC NARRATIVES. NAHUM. 030-625 ZEPHANIAH. JEREMIAH 1-6, ll1-8. 609-597 JEREMIAH 7'-126, 13'-" 14-20, 25, 26'-M, 35, 36, 45, 49. 605-604 HABAKKUK. First and Second Editions of Jeremiah's Sermons. 597-586 JEREMIAH 121-", 13'6-", 21>-I°, 23, 24, 27-34, 37-39. EZEKIEL 1-24. 586-580 JEREMIAH 40-44. EZEKIEL 25-32. 580-570 EZEKIEL 33-39. OBADIAH. 560-540 LATE PROPHETIC (DEUT.) NARRATIVES. 560-525 REDACTION OF JUDGES, SAMUEL AND KINGS. 550-539 Isaiah 132-14!3, 211-10. Jeremiah 50, 51. 550-520 BLENDING OF JUDEAN, EPHRAIMITE AND LATE PROPHETIC NARRATIVES. 545-539 or 450-400 Isaiah 40-55. 520-518 HAGGAI. ZECHARIAH 1-8. 450-445 Malachi. 445-400 Isaiah 34, 35, 56-66. 380-350 JOEL. 340-333 Isaiah 24-27. 330-340 Jonah. Zechariah 9-14. 300-200 CANON OF THE PROPHETIC WRITINGS. 1 68-105 Daniel. Enoch 1-36, 83-90. 160-140 Boohs of Jason on the Maccabean Wars. 135-125 1 Maccabees. 135-25 Tobit. Judith. 60- 10 2 Maccabees. EXPLANATION OP 1 PROBABLY CURRENT ONLY IN ORAL FORM. KNOWN ONLY THROUGH QUOTAT1 OLD TESTAMENT AND APOCRYPHAL LITERATURE LEGAL POETICAL INHERITED SEMITIC INSTITUTIONS. MOSAIC PRECEPTS AND DECISIONS. TRADITIONAL PREC EDENTS, customs', AND LAWS. /¦INHERITED SEMITIC MYTHS and SONGS, e.g., Epic 1500-1 050 J °f ^e ^rea^on< Song of Lameeh, and The Flood 1 Epic in Gen. (.POPULAR SONGS, e. g„ Song of the Well in Num. 21»> « j-WAR SONGS, e.g., Song of Triumph in Ex. 151, Song of 1 900-1 050 J Deboran m Judg. 5. | POPULAR FABLES and RIDDLES, e. g„ Jotham's Fable I in Judg. 9, Samson's Riddles in Judg. 14"' 18, 1518. JUDICIAL DECISIONS, e. g., David's Law regarding the Spoil in I Sam. 30s*36. PRIMITIVE DECA LOGUES, e.g., in Ex. 3414-88, 900-750 PRIMITIVE CODES in Ex. 13, 20s8- 23'9, 3414-26. ( POPULAR PROVERBS, e.g., ISam. 10". ,2, 24». 1000 | DAVID'S ELEGY on Saul and Jonathan in II Sam. l»-« ' and on Abner in II Sam. Zw> M. 1000 950 \ ^^ess'nS °* Jacob in Gen. 491-2'. ( Original Balaam Oracles in Num. 23, 24. t(Gk.). 950 SOLOMON'S HYMN OP DEDICATION in I Kgs. 81* ls. 950-800 BOOK OF JASHAR (THE RIGHTEOUS ONE), cf. Josh. 10", II Sam. 1", I Kgs. 812. BOOK OF THE WARS OF JEHOVAH, cf. Num. 2114. 660-621 DEUTERONOM- IC CODES in Dt. 5-26, 28. 621 Public Ratification and Enforcement of the Deuteronomic Law by Josiah. 750-740 Blessing of Moses in Dt. 33. 705-586 Probably Portions of the Psalms now found in the Psalter. „,1 fin„ ( Original Collection of Proverbs in Prov. 10I-2218. ( Song of Thanksgiving for Past Deliverances in Ex. 151-18. 600-586 Prose Story of Job in 1, 2, 42'-". 572 EZEKIEL'S CODE in 40-48. ''("570-540 HOLINESS CODE in Lev. 11, 17-26. ; 560-500 PRIESTLY TEACHINGS in Lev. 1-3, 5-7, 11-15, Num. 5, 6, 15, 191"2. 500-400 PRIESTLY CODES. Ruth. 450-400 LATE PRIESTLY NARRATIVES. Aramaic Documents in Ezra 4-6. 445_400 MEMOIRS OP NEHEMIAH in 1>-7B, 13. 400-398 Public Acceptance of the Priestly Law. 580-550 Lamentations. 570-550 Song of Moses in Dt. 32. 520-400 Individual Psalms. 400-350 BLENDING OF PROPHETIC AND PRIESTLY NARRATIVES IN THE HEXATEUCH. 400-300 CANON OF THE LAW. 300-250 Chronicles, Ezra, Nehemiah. 250-100 GRLEK TRANSLATION OF THE OLD TESTAMENT. 200-120 Esther. 400-350 First Collection of Psalms, 3-41. 350-330 Job 1-31, 38-42. 225-200 Book of Proverbs. Song of Songs. 225-170 Ecclesiastes. 190 BEN SIRA. 142-140 COMPLETION OF THE PSAL- TER. 100- 50 Wisdom of Solomon. 100 ad. COMPLETION OF O.T. CANON. 1PTYPE AND COLOR: iflONS. AUTHOR KNOWN. IMPORTANT EVENTS IN THE LITERARY HISTORY OF O.T. Gbe Stufcent'e ©lo Geetament NARRATIVES OF THE BEGINNINGS OF HEBREW HISTORY FROM THE CREATION TO THE ESTABLISHMENT OF THE HEBREW KINGDOM BY CHARLES FOSTER KENT, Ph.D. Wooltey Profeiior of Biblical Literature in Yak Univertity WITH MAPS AND CHRONOLOGICAL CHART NEW YORK CHARLES SCRIBNER'S SONS 1922 Copyright, 1904, by CHARLES SCRIBNER'S SONS Printed in the United States of America Published April, 1904 9 0 4- }<- V, PREFACE The Old Testament is a library containing the most varied and valu able literary heritages of the Israelitish race. It is the product of ten centuries of intense political, social, and religious activity. It is the record of man's effort to know the character and realize the will of the Infinite, and of God's unceasing revelation of himself in the heart and life of man. In its present form it includes the contributions of scores of inspired prophets, priests, and sages, who lived at periods far re moved from each other, and who wrote from widely different points of view. What is true of this unique library as a whole is equally true of many of its individual books. Proverbs, for example, is itself a library of gnomic literature, embodying the crystallized experiences of many generations of wise men. The Psalter contains the prayers and hymns of a race. Furthermore, these composite writings come to us from the ancient East, where men arrived at conclusions by intuition, not by the obvious, systematic processes of reasoning, that alone appeal to the modern Occidental. Logical classification is distinctly the gift of the Aryan rather than of the Semite. Without exception, the literary products of the East, and especially of the Semitic world, are conspicuously lacking in systematic arrangement. The Koran, for example, is a medley of commands, stories, prayers, and exhortations. To this general rule the Old Testament is no exception. Its later editors, and especially the translators of the Septuagint and Vulgate, to whom the present order of the books in our English Bible is chiefly due, have roughly classified them as historical, poetical, and prophetic ; but no principle of arrange ment is applied consistently throughout. Thus Ecclesiastes is found among the poetical books and Lamentations among the prophetic. In the first five books of the Old Testament prophetic and priestly tradi tions, ancient songs, ethnological tables, patriarchial stories, traditional derivations of proper names, genealogical lists, prophetic exhortations, laws, judicial precedents, and historical narratives, written by different classes of writers, are all mingled together. In such books as Proverbs and Psalms the lack of systematic arrangement is still more confus ing to the modern English reader. Maxims, practical observations, prayers, and hymns, on the greatest variety of themes, and written from many different points of view, follow each other in close succes sion, so that one idea is no sooner fixed than it is displaced by another entirely different. The inevitable result is that no complete and definite conception is gained regarding the teachings either of the book or of the Old Testament concerning any one of the subjects treated. It is PREFACE obvious why, after many years of study, the ordinary Bible student has no comprehensive knowledge of the literature and teachings of this great library. Introductions, commentaries, Bible dictionaries and lesson-helps all have their place; but the most desirable results can never be obtained by readers accustomed to logical methods of thought and investigation, while the subject-matter lacks that which is funda mental to all profitable study. Systematic classification is the first step in the practical use of any library. Pre-eminently is it necessary in the case of such a large and varied collection of writings as is found in the Old Testament, for only by this means can the beauty and the permanent messages of ancient Israel's teachers be fully appreciated and appropriated by their modern disciples. Moreover, the classification must be more fundamental than that of a mere rearrangement of the books, for many of them are composite, containing the most varied material drawn from originally distinct sources. Fortunately at last, as the cumulative result of many cen turies of careful biblical scholarship, the date, authorship, and original form of the more important books and sections of the Old Testament have been determined with reasonable certainty. Upon these great fundamental questions there is now very general agreement among the scholars of Christendom. The destructive stage, when time-honored traditions were being rudely set aside, has already been succeeded by the constructive. At the same time it is being widely recognized that these positive conclusions possess not only a theoretical, but also a prac tical value. Unfortunately, however, they have nowhere been presented in such concise, simple form that they can be understood, and therefore utilized, except by a comparatively small body of students. That the problems and the processes whereby these results are reached are com plex must be frankly admitted; but this fact does not preclude the possibility nor lessen the need of a presentation so plain that he who runs may read enough to understand the method and appropriate the practical conclusions. Until modern biblical scholarship has achieved this most difficult task, it will never cease to be regarded with suspicion by certain classes, and to fail in doing its full duty toward those who, because of other pressing demands, cannot afford the time for special research. Furthermore, the Old Testament presents to-day many problems that require for their solution not merely the knowledge of specialists, but also the sane good judgment of the general students 'of history and literature. Only by their intelligent co-operation can the ultimate truths regarding its origin and structure be attained. Then the definite and established results will be sure of a wide acceptance, notwithstanding the keen opposition of dogmatists and the discrediting influence of certain extremists whose methods are neither scientific nor truly critical. Many attempts have been made to represent graphically and by the aid of conventional signs the analysis, especially of the first six books of the Old Testament. Of these the latest and most intelligible is the PREFACE Hexateuch (2 vols.), edited by Carpenter and Harf ord-Battersby ; but this covers only a limited portion of the Old Testament, and its expense, as well as the technical character of its notes, preclude its use by the ordinary Bible reader. Moreover, these analyses, being based on the present unchronological order of the Old Testament books, are necessarily perplexing. On the other hand, a merely chronological re arrangement of the literature is not sufficient. It would be interesting, but would not furnish the most useful basis for study, since the same age produced such a heterogeneous variety of writings that the result ing order would be more confusing than the present. For practical purposes a logical arrangement is more important than a chronological. The canons of scientific literary classification, in which community of theme, point of view, authorship, and literary style are the guide, must first be applied. Upon this specific task I have been working for many years, and partial results have been presented in the Wise Men of Ancient Israel and Their Proverbs (1895), and in The Messages of Israel's Lawgivers (1902). When kindred narratives, laws, prophetic addresses, and proverbs have been grouped together, it is then possible and practicable to arrange the material within each group and subdivision in its chrono logical order — placing older and later versions of the same story or law side by side — thus making it easy to follow systematically and compre hensively the growth of a given tradition, institution, or belief. In this way the principles of logical and chronological classification can be profitably combined, and the many valuable results of modern critical scholarship utilized in furnishing a sound basis for the literary, his torical, and devotional study of the Old Testament. The conviction is also held that some such arrangement of its varied literature as is here proposed is destined before long to be adopted by the rapidly increas ing body of students who are justly dissatisfied with the present methods of study. Within recent years the Hebrew classics and his tory have again been accorded a place in the curricula of our colleges and universities. It is also believed that conditions favor, and that intelligent public opinion will soon demand the introduction into our primary, grammar, and high schools of the study of that literature and life, which have moulded the past and are still capable of in fluencing our modern civilization more fundamentally and helpfully than any other. Inasmuch as the Old Testament is a library, including many com posite books, it is not surprising that there are frequent repetitions. When the same law or proverb or historical narrative (as in Samuel, Kings, and Chronicles) is repeated absolutely or nearly verbatim, it is introduced but once. Attention is called to all important variations. Since this work is intended not primarily for the technical but for the general Bible student, genealogical lists, which possess no marked his torical value, are transferred to the Appendix. Otherwise all of the subject-matter in the Old Testament has been included. PREFACE While Protestant Christianity will probably never entirely reverse the decision of Luther and his associates in rejecting the apocryphal writings from the Old Testament canon, it is obvious to the impartial reader that certain of these books, because of their intrinsic merit and historical significance, as linking the Old Testament writings to those of the New, do not deserve the neglect with which they are treated. Already their great value is being appreciated by the historian and ethical teacher. The records of Israel's history are sadly incomplete without the First Book of Maccabees, supplemented as it is by the Sec ond Book. Because of the importance of the events which it records and the deeply religious spirit which pervades it, this dramatic account of one of the most significant epochs in the life of Judaism is surely worthy of a place in a student's Old Testament side by side with the earlier books of Samuel, Kings, and Chronicles. As a reflection of the life and thought of the Jews of the dispersion, the book of Tobit also belongs beside Esther. The later development of wisdom-thought is represented by the practical maxims of Ben Sira and the majestic Wis dom of Solomon. Our knowledge of later prophecy and psalmody is enriched by II. Esdras, Baruch, and the Prayer of Manasses. While the work of the English, and especially that of the American, revisers is most highly appreciated, the necessity of a new translation, adapted to the needs of the ordinary reader, has become apparent as the plans for the Student's Old Testament have gradually grown out of the practical experiences in connection with university and Bible classes. The magnitude and difficulties of the task are fully recognized. The only justification of such an attempt is the hope that the result will convey more completely to the English reader the ideas in the minds of the original writers. A true translation translates not merely words but thoughts. When these are clear, the need for commentaries almost ceases. Since language is at the best an imperfect medium, new translations will constantly be demanded in the future, as they have been in the past, as man's knowledge of the original tongues increases and the language into which the translation is made assumes new forms and meanings. That the American Revised Version (1901) has made marked advances beyond all previous translations is already generally recognized. The debt which every subsequent version will owe to it is necessarily great. In the translation here offered the first aim has been to conserve all that is good in previous translations. The varia tions will not be found to be radical. Whenever a fundamentally dif ferent reading is adopted attention is called to the fact and the reasons carefully stated. The Revised Versions, however, in common with all the standard English translations, are based upon a long line of earlier ver sions, most of which were made when the vocabulary and idioms of the language were very different from what they are at present. Where it has been possible, without detracting from the dignity of the current readings, to give simpler and more modern renderings, this has been done. Exactness and clearness have above all been sought, for they PREFACE are the first essentials in a work of this kind. The aim has been to reproduce in a clear, idiomatic English the exact thought of the orig inal text. Whenever the Hebrew idiom has been thoroughly natural ized in the English, it is retained, because of its picturesqueness and expressiveness. In other cases greater lucidity is attained by employ ing the corresponding English idiom, although in actual form its words differ from the original Hebrew. A literal translation of the latter is also given in the foot-notes. Greater clearness and literary finish are often secured by conforming strictly to the English order of words in sentences. Since the Hebrew is a comparatively primitive language, it lacks distinctive particles and conjunctions. The exact relation of sentences and clauses is usually indicated by the syntax or context rather than by the connectives. Thus the conjunction usually trans lated and is employed in a great variety of senses. To translate it monotonously by its most common equivalent, as is done in the older versions, is to reproduce only imperfectly the thought of the original. The American revisers have done well to recognize — although not uniformly — its other equivalents. Thus, for example, in Genesis they properly translate it according to the context: now (121, introducing a story), wherefore (2110), but (1827), then (1924), when (1923), as (181), and that (1932). Frequently the corresponding English idiom is best reproduced by simply ignoring the connective (2734, when Esau heard he cried out — Lit., and he cried out). It is believed that a consistent recognition of these varied meanings will prove helpful in revealing the logical connection of thought in the original. Even since the time when the work of the American revisers was begun, important results have also been attained in the fields of Hebrew grammar and philology which should be at the command of the English reader. The semi-archaic " thou," " thee," and " thy," with the correspond ing forms of the verb, have been retained only in three connections: (1) in poetical passages; (2) in all statements addressed to the Deity, for here they have a recognized meaning and appropriateness; (3) in passages in which Jehovah or his inspired representatives address the nation or people with ' commands, exhortations, or warnings, for here also a certain dignity and solemnity are imparted by their use. Else where they are discarded, that the translation may be in accord with modern forms of expression. Furthermore, this restriction strength ens their force when employed, and aids materially in making clear the thought in the original. Similarly, the corresponding ending (-eth) of the third person singular is used only when the Deity is the subject. With reluctance the popular form of the name of Israel's God has been employed. As is well known, the word Jehovah probably first came into existence during the sixteenth century of the Christian era, when it was coined by a Christian scholar, who combined the vowels of the Hebrew word for " Lord " {Adonai) with the consonants (yhv or yhwh) of the distinctive name of Israel's God, which later Jews re garded as too sacred to be pronounced. From a Greek transliteration PREFACE CJa/8e) it is inferred that its original form was Yahweh or Yahve. There is, however, still considerable difference of opinion and usage among modern scholars. It is because of this uncertainty, and be cause the form Jehovah has become firmly fixed in popular usage, in prayers, in hymns, and in current literature, that I have here retained it, feeling that those who preferred one of the more exact readings or the Lord of the Authorized and Revised Versions could easily make the substitution for themselves. The basis of the present translation is the standard Hebrew text. I will frankly confess that I have little sympathy with certain scholars who regard this as thoroughly corrupt, and therefore requiring emenda tion at every turn. The confusion which arises, when the various changes proposed are compared, at once arouses suspicion of the meth ods ; and when these are investigated they are often found to rest upon arbitrary presuppositions. Above all, they fail to recognize the sig nificant fact that the original writers were primitive Orientals, who cannot be expected to have conformed in every detail to twentieth cen tury Western standards. At the same time no one will seriously claim that we have to-day the original copies which came from their hands. That. certain scribal errors have crept in during the long process of transmission is obvious, so that a sane, careful reconstruction of the received text is often absolutely necessary and results in great gain. That the early translations, and especially the Greek, which was made centuries before the oldest extant Hebrew manuscripts, and which was the text used by most of the New Testament writers, have frequently preserved original readings or else furnished suggestions which are valuable in restoring the text, is equally clear. To ignore their testi mony, where the Hebrew text is incomplete, obscure, or unintelligible, is a serious mistake. Whenever these versions are followed, attention is called to the fact in the notes. Important variant readings of the Greek, Samaritan, Syriac, and Latin texts are also given, that the student may have the data at hand for forming an independent judg ment. The consideration of the history and value of the different ver sions and of the principles which should regulate their use is reserved for the second volume, where the Hebrew text is frequently very defective. While this work aims to do three things, ( 1 ) to rearrange the writings of the Old Testament in a logical order, (2) to indicate their approxi mate dates and the classes of writers from which they come, and the more important reasons for the critical analysis of the different books, and (3) to introduce the reader by means of a clear translation to the beauty and thought of the original, it also seeks by occasional interpre tative notes upon obscure passages, and by titles and brief side-head ings, to make clear the thought of each section and the logical relations of the parts to the whole. Brief suggestions are sometimes offered regarding the vital significance and value of certain stories, but the supremely important task of deriving from them their practical teach- x PREFACE ings and of applying them to life is left to the teacher and individual reader. The attempt has been made to simplify in every possible way. Especial attention is called to the Explanations of Typograph ical Symbols and Abbreviations following the Table of Contents. The magnitude of the debt which I owe to previous writers on these subjects is indicated in the classified list of books of reference in the appendices of each volume. The works which have proved of most service have been Kautzsch's edition of Gesenius' Hebrew Grammar, the admirable Hebrew Lexicon edited by Brown, Driver, and Briggs, the volumes of the International Critical Commentary, and the two new Bible dictionaries edited by Hastings and Cheyne. Of recent translations the most suggestive are the French, by Segond, and the two German, one by Kautzsch and the other by the contributors to the Handkommentar zum Alien Testament. The translation has been made with the helpful collaboration of the Reverend Frederick Lent, M.A., of Yale University. The analysis of the Old Testament books found in this volume, and the solutions of the critical problems, repre sent in part work done in my Biblical Seminar. To the interest and suggestions of its members I have been constantly indebted, and es pecially to those of Mr. George D. Castor, M.A., whose collaboration in this department of the work has been of the greatest assistance. I also feel a deep sense of obligation to the three or four hundred biblical specialists and teachers who generously volunteered their criti cisms and suggestions in connection with the advanced sheets sent out by the publishers. For valuable detailed notes I am above all indebted to Professors Driver and Cheyne of Oxford University, to Professor Henry Preserved Smith, D.D., of Amherst College, and especially to Professor McFadyen of Knox College, who has read the proofs of this volume. C. F. K. Yale University, January, 1904. CONTENTS AND CLASSIFICATION INTRODUCTION THE HISTORY OF ISRAEL'S EARLY RECORDS PAGE I. Israel's Heritage of Oral Traditions 3 II. Their Transmission and Crystallization into Literature 13 III. The Present Literary Form and Contents of Israel's Early Records 21 IV. Characteristics, Dates, and History of the Different Prophetic and Priestly Narratives. 1. The Judean Prophetic 31 2. The Ephrai mite Prophetic , 37 3. The Late Prophetic or Deuteronomic 42 4. The Late Priestly 43 THE BEGINNINGS OF HUMAN HISTORY, Gen. I1-!!9 I. The Beginnings of Life and Sin. § 1. The Priestly Story of the Creation §2. The Primitive Story of Man's Creation and Fall II. The Beginnings of Human Civili zation and Moral Degeneracy § 3. Lists of the Traditional Fore fathers of the Human Race . . . § 4. The Story of Lamech, the Father of those who De veloped the Nomadic Arts — § 5. The Story of Noah, the First Vineyard-Keeper, and his Sons § 6. The Story of Cain, the First Murderer Classification Early Judean Pro phetic Gen. 34b'9 (10-15), 16_3l9, 23, 21 (22, 24)* 425 32O 426, 1, 16b- is[ 528b, 29 419-24 920-27. (42-16a) of the Narratives Late Priestly PAGE Gen.l1-34a 61 5357 5l-28a. 30-32 ...... 57 60 6061 * References in parentheses are to later additions to the earlier narratives. xiii CONTENTS AND CLASSIFICATION HI. Consequences of Human Degen eracy and the New Beginning Inaugurated by the Flood. § 7. The Story of the Sons of God and the Daughters of Men. . . . § 8. The Two Biblical Stories of the Flood IV. The Beginnings of the Nations. § 9. The Story of the Tower of Babel § 10. Origin and Relationships of the Nations Classification of the Narratives Early Judean Pro phetic Gen.614. (65-8, 71"5, 10, 7'9' 16b, 12, 17b, 22, 23 i g6a, 2b, 3a, 6b-12, 13b, 20-22) ll1"9. (918a, 19Sj 10lb( g 19b, 18b; 108 (9)( 10-15 (16-188^ 18b, 19, 21, 24-30) ' Late Priestly PAGE 62 gll, 12, 9, 10, 13-22f 76, 11, 13-16a (17a), 18-21,24 gl, 2a, 3b- 5, 13a, 14-19 gS-17 1-7, 28, 29 '.....' 63 68 l0la. 32, 2-7, 20, 22, 23.31 69 THE TRADITIONAL ANCESTORS OF THE HEBREWS, I. The Abraham (Abram) Narratives.§ 11. Ancestry and Family § 12.. Migration t o Canaan § 13. Deception Re garding Sarah (and Rebekah) . . . § 14. Covenant with Abimelech at Beersheba § 15. Separation of Abram and Lot . . Gen. ll">_49la, 28b.5026 Early Prophetic Judean Gen. ll28- 29 ]£l-4a, 6-8 (129-131), 361-3* (3b-5\ 6-14 (2125,26,28-30,32- 34),36(15),16.17 (18) > 19-33 I32 (3, 4)( 5, 6b- 11a, 12b, 13 xiv Ephramite 201"17?8)- 2J22-24, 27, 31 Late Priestly PAGE ll10-27 73 n3i,32)la5,4b#> 75 76 79 136a, lib. 12« # # g] CONTENTS AND CLASSIFICATION I. The Abraham (Abram) Narratives — Cont'd. §16. The Divine Cov enant and Promise § 17. Victory over the Four Eastern Kings § 18. Birth of Ish- mael § 19. Promise of a Son to Sarah § 20. Destruction of Sodom and De liverance of Lot. . § 21. Origin of the Moabites and Ammonites § 22. Birth of Isaac and Expulsion of Hagar § 23. Sacrifice of Isaac § 24. Securing a Wife for Isaac § 25. Death of Sarah and Purchase of the Cave of Mach- pelah §26. Death of Abra ham §27. His Arabian Descendants II. The Jacob (Israel) Stories.§ 28. Birth of Jacob and Esau Early Prophetic Judean Gen. (13(14-17), 18, 15lb« d' 2a> 3b, 4, 6,7-12a, e, 17, 18 (19-21) ) ll30,16lb.2'4-14 181"15 1816 (17-19), 20- 22a(22b-33a) 33b 191-28.....'...' 1930-38. . 21 La, 2a, 7.. (2220-24( 24, 355. 6, lib) (251-4'18) 2521-27a, c, 28 Ephraimite 15la, 12b, le, 2b, 5, 13-16 3a, 21 lb, 6, 8-21. 221-14 (15-18), 19. Late Priestly PAGE 171"14 82 (Independent Jewish Tradi tion, 14) 84 Igia, 3, 15, 16 86 1715"27 88 1929 90 92 212b-5 93 94 3519' 20 95 23 99 257-H» 100 35l2"17 101 102 CONTENTS AND CLASSIFICATION n. The Jacob (Israel) Stories — Continued. § 29. Jacob's Pur chase of the Birthright §30. The Blessing of Jacob and his De parture to Aram. ¦ 31. The Revela tion to Jacob at Bethel i 32. Jacob's Arrival in Aram and Meeting with Rachel > 33. Jacob's Mar riage with Leah and Rachel 34. Jacob's Chil dren 35. Jacob's Pros perity. 36. Jacob's Flight from La ban § 37. Jacob's Cove nant with La ban . § 38. Preparation to Meet Esau § 39. Wrestling with God §40. Meeting with Esau Early Prophetic Judean Ephraimite Gen.2527b'29-34 27la, 2, 3, 4b, 5b, 6,7a,o,15,18b,19,20, 24-27, 29a, u, 30a, o, 31b, 32-34, 41b, 42, 43b, 45a 2810, 13-16, 19 291-!4 2931-35, 309-13... 3Q25, 27, 29, 30, 31a, 32b, 34-39, 40b, 42, 43 3ll, 3, 17, 18a, 19, 21a, c, 23, 25b, 27, 30, 32-40 3144, 46-48, 51-53 323-7a(7b-12),13b- 23 3224-29 (30), 31. 32 331-17. 27lb, 4a, 5a, 7b, 8- 14, 16-18a, 21-23, 28, 29b, 30b, 31a, 35, 36-41 a, 43a, c, 44, 45b 28U. 12, 17, 18,20, 21,22 2915-23 (24) 25- 28a (28b, 29), 30 30l-8, 14-24 3026,28,31b,32a,c, 33, 40a, u 312, 4-16, 20, 21b, 22,24, 25a, 26,28, 29,31,41,42 3143,45,49,50,54, 55 32I, 2, 13a. . Late Priestly PAGE 103 2634' 35, 2746, 28 l-9 103 107 109 109 3g22b-26, 372a. n0 112 3li8b 114 116 117 118 119 CONTENTS AND CLASSIFICATION II. The Jacob (Israel) Stories — Continued. §41. Dinah and She- chem § 42. Jacob's Return to Bethel § 43. Domestic Ex periences in Ca naan § 44. Judah and Ta ma r III. The Joseph Stories. §45. Sold by his Brothers into Egypt 46. Tempted and Proved. 47. Fame as an Interpreter of Dreams 48. Interpretation of Pharaoh's Dreams 49. MadeGovernor of Egypt 50. Policy during the Famine 51. First Meeting with his Brothers § 52. Second Meeting Early Prophetic Judean Ephraimite Gen. 342b- 3a- 5- 7, 11, 12, 14, 19, 25b, 26, 29b, 30, 31 3521, 22. 38 373, 4, 12, 13, 14b, 18b, 21, 23, 25-27, 28b, 32a, 33b, 34b, 35a, 39I 392-23. 4141-45, 48, 54a, 55, 56 4713-26. 43I-7, 4238, 438- 13, 15-34 44I-34 33I8-2O, 34I, 2a, 3b, 4, 6, 8-10, 13, 16-18, 20-25a, 27a, o, 27b, 28, 29a 355 ' 35I-4, 6b, 7, 14. 358-i6-20 372b, 5-11, 14a, 15-18a, 19, 20, 22, 24, 28a, 29-31, 32b, 33a, 34a, 35b, 36 4Ql-3a (3b), 4-15a (15b), 16-23 4ll-14a(14b),14o- 30(31)32, 33 (34), 35a (35b), 35c-38 4l39,40(46a),46b, 47,49, 50-53, 54b, 57 421-26 (27, 28a) 29-35, 28b, 36, 37 4314 Late Priestly PAGE 120 356a, 9-13, 15 122 3527-29,^6-8,371 123 124 126 129 130131133 134 135137 CONTENTS AND CLASSIFICATION IH. The Joseph Stories — Continued. § 53. Joseph's Dis- closure of his Identity § 54. Establishment of his Kinsmen in Egypt § 55. Blessing of Jo seph's Sons by the Dying Jacob. § 56. Burial of Jacob at Hebron § 57. Later Days of Joseph Judi Early Prophetic Ephraimite Gen.45la'2b'4' 5a, c, 7b, 10a, u, 11,12,14, 19,21a, 27a, 28 4gla, 28-34 47I-4, 6b, 12, 27a 4729-31 482b, 9b, 10a, 13-19 49 33b, u, 591 ' SO2"".!4 4glb, 2a, c, 3, 5b, d, 6,7a, c, 8, 9, 10b, 13, 15-18, 20, 21b-26, 27b 4glb-5 48l, 2a, 7, 8, 9a, 10b, 11, 12, 20-22 5015-26. Late Priestly PAGE 140 4g6-27 475, 6a, 7-11, 27b, 28 143 483"6 49la. 28b- 33* 144 50i2- 13.. 147 148 THE DELIVERANCE OF THE HEBREWS FROM EGYPT, Ex. l1-^3- 21-23, 27b-41, 51, l317-22, 14, 161, 19-25a, 27, igl, 17I, 19I, 2a, Num. 33I-I5 I. The Bondage of the Hebrews and Rise of the Deliverer Moses. § 58. Israel's In crease and Op pression § 59. Birth and Preservation of Moses § 60. Moses's Cham pionship of his Kinsmen and Flight to Midian. Early Prophetic Judean Ephraimite Ex. I6' 7b' 8-i2' 14a, 20b 211-22. ll5-20a, 21, 22 21-10. Late Priestly page ll-5, 7a,c, 13, 14b J5J (613-25) . 152 153 CONTENTS AND CLASSIFICATION The Bondage of the Hebrews and Rise of the Deliverer Moses— Continued. § 61. Call and Re turn to Deliver the Israelites.. .. § 62. The Demand that Pharaoh Al low the Hebrews to Depart II. Plagues and Won ders Preliminary to the Departure of the Hebrews from Egypt. §63. Changing Aaron's Staff into a Serpent § 64. Plague upon the Waters § 65. Plague of Frogs § 66. Plague of In sects § 67. Plague upon Man and Beast. . . § 68. Plague of Hail. § 69. Plague of Lo custs § 70. Plague of Darkness §71. Death of First born Early Prophetic Judean Ephraimite Ex.223a,419'20^ 24-26 32, 3, 4a, e, 5, 7, 8a (8b), 16, 17a (17b), ' 18, 4I-I2 ( 13-16 )', 29-31 53.5-23,gl 714,16, 17a, 18,21a, 24 725 8I-4' 8"l°a (10b), ll-15a_ g20-22a (22b) 23- 32 ' 9l-7 9I3 (14-16), 17, 18 (19-21), 23t>, 24b, 25b-30,'33, 34 l0la (lb, 2), 3-11, 13b, 14b, 15a, c, 16-19 422, 23 1Q24-26, 28, 29, n4-8, 12 21, 22, 2'3, 27b, 29-34 3I, 4b, d, 6, 9-15, 19-22, 417, 18, 20b (21), 27, 28 51. 2, 4. 7I5, 17b, 20b, 23 922, 23a, 24a, 25a, 31, 32, 35 1Q12, 13a, 14a, 15b, 20 1021, 22, 23, 27 Hl-3, i335, 36.. Late Priestly page 223b-25 g2-12 7 1-5 .' .'.. 154 76,7 159 Ex. 78"13.. ... .. 161 719, 20a, 21b, 22 . igg 85-7, 15b ...... . 163 8X6-19 164 98-12. 165 166 167 169 (ll9. 10), 121-13' 28 169 CONTENTS AND CLASSIFICATION III. The Exodus. § 72. Journey to the Red Sea § 73. Pursuit of the Egyptians and the Great Deliverance § 74. Journey from the Red Sea to Sinai Early Prophetic Judean Ex. 1237b-39, 13 21,22 145, 6, 7b, 10a, 11- 14, 19b, 20b, 21b, 24a, 25, 27b, 28b, 30, 151 l522-25a, 27, (lg la, 17lb, 192a) Ephraimite 1317-19 143, 7a, c, 8b, 10b, 15a, 16a, 19a, 20a, 23a, 24b. 31 15 20, 21 Late Priestly page 1337a (40, 41,81), 1320 '. 172 I4I, 2, 4, 8a, c, 9, 15b, 16b, 17, 18, 21a, c, 22, 23b, 26. 27a, 28a, 29 15 19 .'... 173 Iglb, i7la, 19I, (Num. 331-15) 176 THE HEBREWS IN THE WILDERNESS AND EAST OF THE JORDAN, Ex. 162 — Dt. 34i2 {exclusive of legal material) At Sinai-Horeb. § 75. Revelation of Jehovah to the Israelites § 76. The Establish ment o' the Cove nant between Je hovah and Israel § 77. Apostasy the People. . . of Early Prophetic Judean Ex. 19 ub- 13a, 18,20-22 (23), 24, 25 Ex. 341" (lb),M(fa). 6b, 10a (10b), 11a, 14a, 17! 18a, 19a, 20c, 21a, 22a. c, 25, 26-28, 197- 8,24!- 2, 9-11 Ephraimite ig2b, 3 a (3b- 6), 9-lla, 13b, 14-17, 19, 20I8-20 Ex. 2021' 22a, 23a, 24a 2229" 31,2312,15, 16a, 18, 19b 243 (4a), 4b,' 6 (7), 8 15a,3118b 12- 18b Ex. 3218 (9-14), 15-29 (30-34), 35 Late Prophetic Dt. 51-88 lla,12a,16a,17-21a, 22- 33, 99, 10 Dt. 911-!4. 26-29, 15-17, 21 , 18-20 108-". . . .' Priestly 88. Drawing Water from the Rock. . j 89. Conflict with the Amalekites.. i 90. Mission and Re port of the Spies 91. Punishment and Defeat of the Rebellious People 92. Destruction of the Rebels Da- than and Abiram 93. Divine Confir mation of the Prerogatives of the Aaronic Priesthood Early Prophetic Judean Num. II4-6 (7-9), 10b, 10a, 11-15, 18-24a, 31-35 Num. 12i6, Ex. 173- 2b, 7a, c Num. 13 17b, 18, 19, 22, 27a, 28, 30, 31 14IC, 3,8 Num. 14 (11-24), 31- 33a (33b) 211 (2,3)' Num. 16ib' 2a, 12,13-15, 25, 26, 27b- 31a (32a) 33a (33b, 34) Ephraimite Num.lli-3, Ex. 1525b (26), ig4, 5, 14b, 15, 21, 27, 28, 35a Num.20lb, Ex. 17lc- 2a, Num. 205,Ex.l7 4-6, 7b Ex. 178-X6. Num. 13i7c- 20, 21a, 23, 24, 26b, 27b, 29,33 141b, 4,9b ' Num. 14 (25a) 25b, 39b-45 Late Prophetic Dt.82-4-lla- 15, 16 Dt. I20"32. Dt. 134-46. Dt. II6- 7. . Priestly Ex. 162- 3- 9-12,6-7(8), 13, 14a, 16- 20(22-26), 31- 34, 35b (36) 208 Num. 20ia- 2, 3b, 4, 6-13 212 214 Num. 131" 17a, 21b, 25, 26a, 32 14 la, 2, '5-7, 9a' 1° 215 Num. 1426- 30, 34-39a. 219 222 Num. 16ia> 2b-7a (7b-ll, 16-18), 19- 24,27a (32b, 33c), 35 (36- 40), 41-i87 223 CONTENTS AND CLASSIFICATION III. From Kadesh the Jordan. to § 94. Journey from the Wilderness.. § 95. Death of Aaron § 96. Advance tow ards the East Jor dan § 97. Conquest of the East-Jordan Territory 98. Balaam's Prophecy Con cerning Israel. . § 99. Idolatry and Immorality of the Hebrews. . . . § 100. The Second Census § 101. War with Midian § 102. Settlement of the East-Jor dan Tribes Early Prophetic Judean Num. 20i9- 20, 21b Num. 21i6a (16b), 17-20 Num. 2132' 24b-30, 33 ^-^.Josh. 13i3 Num.223b- 4, 5b, 6a, 7, 11, 17, 18, 21b, 22-35a (35b), 36, 37b, ' 39 23(27), 28 (29, 30), 24 1-19 Num.25ib- 2, 3b, 4 Ephraimite Num. 2014- 18, 21a, 22a 2l4b-9 Dt. 106' 7. . Num. 21 llb-15 Num. 2121- 24a, 31 Num. 222- 3a, 5a, 6b, 8- 10, 12-16, 19- 21, a,c, 37a, 38, 40, 41 231-22 (23)] 24-26 2425. Num.25ia- 3a, 5 Late Prophetic Dt. 218a.. Dt.28b"23.. Dt.224"37,3 '-"(Num. 2133-35)... Dt. 312-20. Priestly (Num. 33 is-37) .... 226 Num. 20 22b-28a(33 v 38-40), go 28b, 29 ggg (Num. 33 4i"49) .... 229 231 233 Num. 221, 256-i5 .... 239 (Num. 26). 240 (Num. 25 i6-i8, 31) . 243 (Num. 321" 38) 246 XXUl CONTENTS AND CLASSIFICATION III. From Kadesh to the Jordan — Cont'd. § 103. Directions Regarding the Assignment of the Land of Ca naan § 104. Moses's Fare well and Appoint ment of Joshua as his Successor §105. Death Moses of Early Prophetic Judean Ephraimite Dt. 34ibd (2, 3), 4 Dt.31i4'is- 23 Dt. 345a. «• 10 (11, 12) # Late Prophetic Priestly PAGE (Num. 33 50-3429)... 248 Dt.3248-52, Num. 27 (12-14) 15- 23 ...'... . 250 Dt. 34i»e- 5b-7"9.... 252 CONQUEST AND SETTLEMENT OF CANAAN, Joshua, Judges, Ruth Initial Conquests of Canaan. § 106. The Sum mons to Con quest § 107. Spies at Jericho § 108. Passage of the Jordan — Early Judean Josh. 22> 3a, u, 4b, 5b, 6, 8,9a (9b-ll),12, 14b, 18, 19, 21 Later Judean 3la,c, 5, 9, 10a (10b), 11, 13a, o,' 15a, 16b, 4la (lb), 3, 6, 7a, 8b, 10b, 11, 18 XXIV Early Ephraim ite «gl, 3b, 4a, 5a,c,7,13, 14a, 20, 15,16(17), 2 2 - 2 4 a' (24b). . . 3lb, 2, 3 (4), 12, (42),36,14 (17b), 44, 5, 7b, 8a, 20 (21-24, 51) Late Prophetic Josh. 1 Late Priestly PAGE 255 257 37, 8, 13b, 15b, 16a, 17a 49,10, l2-"'19...258 CONTENTS AND CLASSIFICATION Initial Conquests of Canaan — Con tinued. Early Judean Later Judean Early Ephraim ite Late Prophetic Late Priestly § 109. Religious Ceremonies at Gilgal § 110. Capture of Jericho Josh.513 -15 g2,3, 4b,'5b, 7, 10-12a,14,15a, 16b, 17, (18, Josh.52^ 3, 9 gl,4a,c-6, 8, 9, 12b, 13, 15b, 16a, 20b, 22, 23a (23b) 24a 54 (5) 6-8 510-12.... § 111. Defeat at Ai and Sin of 19) 20a, c, 21,' 25-27 7(1) 2, 18a (15b) 19a (19b)' 20- 25a (25b) (24b)--- §112. Capture of Ai 26 gla(lb,2), 3-6, 7a (7b), 8- lla,14a,c, 15b, 16a, 8 lib - 13, 14b, 15a, 16b, 17a, 18, 19b, 21a,c,24a, §113. The Treaty with the Gib- eonites and their Allies. .. Josh. 9^ 5, 6b, 7, 12,13,11b, 14, 15b (160), 16b,d,22b, 17b, 19a, 20, 21b, 22, 23, 29 25, 26 (27), 28 . 93, 6a, 8, 9a(9b,10) 11a, 15a,' 16a (16c) 22a, 24a (24b), § 114. Conquests in Southern 23a (23b, 17-21) Judg. 1 (la), 1b- 3(4), 5-7 Josh. 10 la, 3 , 5b, 6a, 7a 25- 27a (27b). . . Josh. 10 lb, 2, 4, 5a,c,6b,9b, Josh. 9 1,2,28-43, 132-4a . . (8),Josh. 1563. Judg. 1 9, 10, 20, (7b ,8) 9a, 10b, 12a (12b) 12c, 13,14, 16, 10a, 11, 15 11-17(18),19 24(25) 26, 27,15(13), 14-19 PAGE 262 263 265 267 269 271 XXV CONTENTS AND CLASSIFICATION Early Later Early Late Late Judean Judean Ephraim Prophetic Priestly I. Initial Conquests ite of Canaan — Con tinued. § 115. Conquests in Northern Canaan Judg. 1 Josh. 11 22-26 4 1,4-9 . Josh. 11 2b '(23, 24), 127- 2, 3, 10- 15, l32a, PAGE 36 ' 4b-6 . 276 § 116. Late Edi torial Review of the Con quest 1116-23,12 l-24, 21 43-45. 279 II. Final Location of the Hebrew Tribes. § 117. Tradition al Assignment of Territory. . 13L 7, 182, 3a (3b) 4-6 (7), '8-10 Josh. 14 §118. Location of l-5,i951a 281 the East- Jor dan Tribes.. .. 138"12, 22 1-6(7,8) 13l5-21a (21b, 22) 23-32 282 §119. The South ern Tribes. . . . 15l3 .... 146-15 I5I-I2, 20- 62, 19i-9 284 § 120. The Joseph Tribes 1613, 17 ig49b, 50 (la),lb,2, 2432 . . .' 164-8 (9), 8, 11-18 173-7, 9, §121. TheBenja- 10 286 mites 18" "28.. 289 § 122. Northern Tribes l9iO-48 289 §123. The Le- 13i4 .... 211-10(11, 12), 13-42, 1949a,51b 291 XXVI CONTENTS AND CLASSIFICATION III. Religious and Social Life of the Hebrews after their in ITIAL Conquests in Canaan. §124. Transfer of the Centre of Religious Life § 125. Establish ment of Cities of Refuge § 126. Altar on Mount Ebal. . . § 127. Altar by the Jordan. . . . § 128. Joshua's Farewell Ad dress 129. Death of Joshua and Eleazar 130. The Sanc tuary of Mi- cah the Ephra imite*. Early Judean Judg.2la (lb-5a),5b Later Judean Judg. 17 1, 2a, 3b, 4a, 5,6,8- 11a, 12b, 13 (igla) Judg. 17 2b,3a,4b, 7, lib, 12a Early Ephraim ite (Josh. 24 1-5 (6a), 6b, 7-lla (lib), 12 (13), 14- 17a (17b), 17c, 18^ 25a(25 b) 26 -28 ' Judg.26) Josh. 24 29-30, 33. Late Prophetic Josh. 30-35 Josh. 23 1-16 Late Priestly PAGE Josh.181 293 201-3(4-6), 7"9 294 294 Josh. 22 9-34 295 297 300 300 * In the text $§ 130 and 131 are printed as one document, xxvii CONTENTS AND CLASSIFICATION Early Later Early Judean Judean Ephraim IIL Religious and ite Social Life of the Hebrews after their In itial Conquests in Canaan — Con tinued. § 131. Establish ment of the Sanctuary a t Judg. 18 Judg. 18 lb, 2b, d, 2a,c,3a,b, 3c, • 4b-6, 4a, 7a, u, 7b, d, 8b, 8a, 9a, 9b, 10a, 10b, 11, 12b, 13,17, 12a, 14-16, 18b-29, 31 18a, 30 § 132. Crime of the Gibeath- ites Judg. 19 l-16a (16 b),17-30 § 133. Punish ment of the Crime of the Gibeathites. . . Judg. 20 la, c, 3b- 8a, 3a, 14, 19,29,31b, 32, 36b, 37a, 38, 39a (39b) 40 ¦ 42a! 47,48, 21 l,15(16a), 16b - 18 (19), 20- 23 (25) § 134. Devotion of Ruth, the Moabitess — (Book of 1 Ruth) Late Prophetic Late Priestly PAGE 301 303 Judg. 20 lb, 2, 8b- 13, 15-18, 20-28, 30, 31a, 33-35 (36a),37b, 42b (43a), 43b, 44-46 21 2-5a (5b) 6-14,24 306 310 xxvm CONTENTS AND CLASSIFICATION IV. Hebrew Deliverers and the Gradual Consolidation of the Tribes. § 135. Traditional Conceptions of the Period of Set tlement , . .. §136. Victory of Othniel over the Arameans §137. Victory of Ehud over the Moabites § 138. Achievements of Shamgar §139. Victory of Deb orah and Barak over the Canaanites § 140. Gideon's (Je- rubbaal's) Victory over the Midian- ltes § 141. Kingdom and Sanctuary of Gid eon § 142. Kingdom and Reign of Abime- lech § 143. Tola and Jair. § 144. Jephthah's Victory over the Ammonites Early Judean Judg.223a(23b), 32a (2b), 5a (5b) 6 3(12-15a), 15b-27a (27b), 28* (29, 30) 1\ 2-31a 5(1), 5(31b).6(Va'4b- 5a, 6a, 11,12,13a (13b), 14-24,34,8 4-10a (10b) 11 7 16a, c, 17a', 18b, 19a, u, 20, 21b 12-21 8 824-26a (26b), (28), 30-32 27 8(33-35), gl-5, 26, 27b, 28-33, 34b, 35-41, 50-55 (56) Judg. lOO8), 11 la (lb, 2), 3-lla, 29 a (29b) 32 12 l-4a (4b) 5, 6a (6b, 7) xxix Early Ephraimite (28a, 10, 13, 20-22, 3ia (lb), 3 (4) 4(1-3), 4a 6-22 (4b. 5), g(2a), 2b, 3b, 4a, 5b (6b), 7-10, 25- 33, 35-40 7I-I5, 16b, 17b, 18a, 19b, 21a,22-25a (25b) 8l-3, 29 §22, 23, 29 g6-16a (16b-19a) 19b-25, 27a, 34a! 42-49 (57) 10l7, 11 12"28' 30- 31, lib, 29c, 33- 40 Late Prophetic PAGE j}7, 11. 12. 14-1».. 315 37-u 318 318 331 319 320 324 330 Judg. 101"5. .. 331 .. 335 106-16 , 335 CONTENTS AND CLASSIFICATION IV. Hebrew Deliverers and the Gradual Consolidation of the Tribes — Cont'd. § 145. Ibzan, Elon and Abdon § 146. Samson's Birth § 147. Samson's Marriage with the Philistine Woman § 148. Samson's Vengeance upon the Philistines... § 149. Samson's Feat with the Gates of Gaza § 150. Samson and Delilah Early Judean Judg. 13 (i),2-5* (5b) 6-25 14l-4a (4b) 5b, 6a (6b), 7-20 151-19 (20). 16i"3. 104-27 a (27b), 28- 31a (31b) Early Ephraimite Late Prophetic PAGE Judg. 128"15... 339 340 841 343 344 344 APPENDIX I. Selected Bibliography and Detailed References 349 II. Words and Expressions Peculiar to the Different Narratives 357 III. The Babylonian Accounts of Creation 360 IV. Parallels to the Story of Paradise and of Man's Fall 360 V. The Babylonian Parallels to the Flood Story 373 VI. Ancient Babylonian, Laws Regarding Marriages with Household Slaves 378 VII. Esau's Descendants and the Early Edomite Kings 379 VIII. The Location of Sinai-Horeb 381 IX. Tables of Weights and Measures 382 XXX CONTENTS CHART AND MAPS Growth and Approximate Dates of the Old Testament and Apocryphal Writings Frontispiece The Old Testament World Opposite page 49 The Primitive Hebrew Conception of the Universe Page 52 Pre-Hebrew Canaan in the Light of the Egyptian Monuments and the Amarna Letters Opposite page 71 The Land of the Exodus and Wilderness Wandering Opposite page 179 Canaan during the Period of Conquest and Settlement Opposite page 253 INDEX OF BIBLICAL PASSAGES Explanation of Typographical Symbols and Abbreviations Page xxxv xxxl INDEX OF BIBLICAL PASSAGES Genesis CHAPTERS PAGES l!-23 51-53 24a 51 24b-319 53-56 320 57 321"24 56 41 58 42a 61 42b 58 43"l6a 61,62 4l6b-l8 58,59 4i9-24 60 425 57 426 58 5 57-59 6!-9i7 62-68 9lS. 19 69 920"27 60,61 10 69, 70 111"9 686g lli°-29 73,74 ll30 86 U31-1S'- 75-78 132.1424 81_86 15 82-84 16 86-88 17i-u 82-84 1715"27 89 18,19 88-93 20 76-78 2li"2i ; 93,94 2122"34 79,80 22 94-96 23 99, 100 24 96-99 251-4 101 255- 6 99 257-Ua 100, 101 »5Hb 99 25i2"!8 101 Genesis CHAPTERS PAGES 25l9.20 95,96 2521"34 102, 103 26x-33 76-81 2634' 35 103, 104 27 103-107 28-34 105-122 35i-4 122, 123 355 122 356"22a 122-124 3522b"26 110,111 3527"29 124 361"5 379 366"8 124 3G9-*3 379-381 371 124 372"36 126-129 38 124-126 39-41 129-134 42 135-137 431-13 137, 138 4314 137 43i5-4712 138-144 47i3-26 134, 135 4727-49ia 144-146 49ib-27 cf. vol. V 4928-5026 146-148 Exodus 1J-421 151-159 42223 169 424"26 155 427-6l 158-160 G2-12 155-157 6l3"25 152, 153 626"30 157 Note • 71"5 157, 158 76- 7 159 78-1213 161-171 xxxiii Exodus CHAPTERS PAGES 1221"23* 170, 171 1227b"4i 171-173 125X 173 1317"22 172, 173 141-151 173,176 15i9"25a 176, 177 1525b"26 209,210 1527 177 16J 176,177 162"36 208-212 17la- b 177, 178 171"-16 213-215 18 197-200 19i-6 177-182 1978 187 199"25 182, 183 2018"22a 183,184 2023'24a. 185 2229"31 186 3312, 15, 16a, 18, 19b J86 2320"33 193,194 24i"iSa 186-188 24i5b-X7 181,182 24i8a 183,184 24l8b 188 251"9 195 2943-415 195 3li8a 184 3ll8b 188 32-333a 189-193 333b-4 194,195 335-u .195-197 33i2"23 193,194 341"5 183-185 346-9 194 34IO, 11a, 14a, 17, 18a, 19a, 29e 183-186 * For omitted passages in Ex., Num., and Dt., cf. vol. IV. noioooooot-oot-oo „oosiooooooaiosasaaaxcca>o ceO W O Ph < V i— i a«owQ ¦ • 1 • • CN ¦ • oo GO i~ * oo Oi oo » o c- a ,, in t- a) t- ¦* h cncn.2otcnotcnot<» en 4? 3 i-s 5 111 « » M ^ t( 10 «J fl O ffl h « M 00 9 O) J) ft ft O rt rt t?! « « O rtHHrtHrtrtrtrtrlHrtrtHHrtHHHSRRMNK 1 ctr *£ i • 7 «5 ¦ © io t» a i-l . o THN«Ctt<#>**#u5lH US 00 OT ¦* ¦* OT IB O (S tJ< ¦* OT CN CN ¦* rt 51 (SSI u I ^ CO tJ< . rH CO •H N 0* CO CO CO "i CO 00 o rH rH CO UJ CO CO JO CO CO CO CO CO o©CN >» OS oa©-h a>sai Q t-»HOO(»(-H(OCOOOONCJS(9)HOal ©rHCNCN0'3Tj— 1 « 1 s OS o oo OS CN rH CN S « rH S H. s s s. CftrHCMCOtHXrHMr-lrHMOlr-t O rtHHH««M»iaiO»»arl ffiiosirtcaooH« COOSt-OOt-t-0000(S«0)S(«0(t5tSi US ¦* rH OS ¦ • ¦ SJ US OS I- CO • • -00 «« IS Si ¦ • ¦ us CO CO 00 00 OS OS CO ¦* oo oo © a OTCOOTU3OTU5OTCOOTt-OOOOrHrH 28, 332, 3411, Josh. 310, 91, ll3, 128, 2411), and explanatory statements, as, for example, that 36 THE EPHRAIMITE PROPHETIC NARRATIVES Kiriath-arba is identical with Hebron (Gen. 232, Judg. I10). The sec ond type of additions includes the hortatory expansions which interrupt the sequence of thought in the early tradition and introduce a more spiritual teaching and a new form of expression. Illustrations of this type are Abraham's exhortations in behalf of Sodom in Genesis 1817"19, 22b-33a (note g 20) and Moses's prayer in Exodus 346' 7' 9b (note § 78). The third class comprises the later supplemental narratives. Of this character is the story of the murder of Abel by Cain in Genesis 4, which is distinct from the older tradition where Cain is represented, not as the guilty outlaw, but as the father of those who developed the arts of civilization (note § 3). Another example is the story of Abram's de ception regarding Sarai, his wife, at Pharaoh's court, in Genesis 129-134. The characters and setting are different, but the incident is the same, as is told in simpler terms regarding Isaac and Rebekah at the court of Abimelech king of Gerar in Genesis 26 (note § 13). From the same later age probably come the stories in Joshua, which, contrary to the representation of the early Judean narratives, make Joshua the leader of all the tribes in the initial conquests of Canaan (note § 106). It is obvious that these later additions came from different writers Date of and periods. The language and spirit of the more important are those tions of the prophets of the eighth century b.c. It was probably under the inspiration of their teaching that the later revisers supplemented the earlier narratives. The prophetic account of the flood apparently re flects the renewed contact with the civilization of the Tigris-Euphrates valley, which resulted from the Assyrian conquest of Palestine during the same and the early part of the succeeding century (Appendix V.). The later Judean narratives may therefore be dated approximately be tween 750 and 650 b.c. Thus during the century and a half preceding the great trials and national upheavals which came to the Hebrew peo ple, certain of their prophets were in divine providence collecting the records of their past that illustrated those everlasting principles which alone would guide the nation throughout the impending crises. Al though their names are unknown and their methods very different, their aims and influence were the same as those of Amos, Hosea, and Isaiah, who presented their God-given messages to their contemporaries by the spoken address rather than by the pen. 2. The Ephraimite Prophetic Narratives The parallel homogeneous narratives are conventionally known as origin the Elohistic prophetic, the title Elohistic representing the fact that in name all the stories antecedent to the account of the divine revelation to Moses, recorded in Exodus 3, the Deity is designated by the name Elohim (God). The same usage, however, appears in another group of narratives, and in the passages following Exodus 3 the name Jehovah is prevailingly used. The term Elohistic, therefore, is not entirely dis tinctive and is also subject to the additional objection of not being 37 HISTORY OF ISRAEL'S EARLY RECORDS readily understood. A more fundamentally characteristic and felici tous designation is suggested by the fact that the interest in these narra tives centres in the northern kingdom. Hebron is ignored, but the northern shrines, Bethel and Shechem, are especially prominent. In the Joseph stories Reuben, not Judah, is the leader. The Ephraimite hero, Joshua, is represented as the successor of Moses and the leader of all the tribes in the conquest of Canaan. In the hill country of Ephraim he assembles them for his farewell address (Josh. 24). Especial attention is also given to Joseph, the traditional ancestor of Ephraim, and to the Joseph tribes. By general consent these narra tives are, therefore, traced to the northern kingdom. The name Ephraim, by which its greatest prophet, Hosea, constantly addressed northern Israel (Hos. 417, 53, 5' 9| 11_14, 64, etc.), furnishes a distinctive and appropriate title for the stories which represent the activity and teachings of the early prophets of the north. scope The Ephraimite prophetic narratives open with the divine promise tents and covenant with Abraham in Genesis 15. Subsequent references (Gen. 2013, Josh. 24a) suggest that they originally began with the an cestry of the patriarch in Aram ; but there is no evidence that, like the Judean, they included an introductory survey of universal history. Throughout the remainder of Genesis and succeeding books, probably even to the Elisha stories in II Kings, the Ephraimite strand runs par allel to the Judean (cf. Table of Contents, second column). Regarding the more important events each has its distinct version. When these are very similar, the Judean is usually quoted more fully, with the result that the Ephraimite account is often curtailed. Hence, of the four dis tinct groups of narratives in the Old Testament, this is by far the most fragmentary. It has, however, in addition to the parallels, many inci dents peculiar to itself, such as the sacrifice of Isaac (Gen. 22, § 23), the making of the golden calf at Sinai (Ex. 32, § 78), and the appoint ment of the seventy elders (Num. II1*- "• 25'30, § 82). Purpose In the Ephraimite narratives the didactic and religious motives are most prominent. Interest is focused on the ideal theocracy rather than on the nation. The history is concerned not so much with events as with the divinely chosen leaders who are instrumental in realizing God's purpose in the life of his people. The prophets and their work overshadow that of the secular rulers and the priests. Even Abraham and Moses are styled prophets, and Isaac, Jacob, and Joseph on the threshold of death are granted visions regarding the future of their descendants (Gen. 27, 48, 5025). The victories and achievements of the theocratic people are attained not so much by human effort and natural means (as in the Judean), but by divine interposition. Their acts of apostasy, on the other hand, are punished by overwhelming dis aster. The chief purpose which actuated the Ephraimite writers, therefore, appears to have been to show how, by submission to God's rule and to the counsels of his theocratic representatives, the prophets, Israel in the past enjoyed peace, prosperity, and, above all, the happy 38 THE EPHRAIMITE PROPHETIC NARRATIVES assurance of divine favor, and that, when they rebelled, disaster speedily overtook them. The whole is an instructive retrospect, of which the farewell address of Joshua, in Joshua 24, is a worthy epitome. It is also a prophetic retrospect with an intensely practical application to the present and the future. While the analogies between the two groups of narratives, both of General which came from schools of prophets not far removed from each other teristics in place and time, and which utilize common traditions, are many and close, yet the characteristic points of difference are none the less strik ing. In the Ephraimite, Horeb or the mountain is used instead of Sinai, Amorites instead of Canaanites, and Jacob instead of Israel. (For lin guistic peculiarities, cf. Table of Words and Expressions Peculiar to the Different Narratives, Appendix II.) The picturesque anthropomorphisms of the Judean narratives are concep- almost entirely absent; instead God reveals himself usually in dreams the180' or through his angelic Messenger. The visit of the Deity to the tent ei y of Abraham and the story of the wrestling at Penuel are wanting. Only to the great prophet Moses does he reveal himself face to face (Ex. S311). Ordinarily his Messenger goes before to lead the host of Israel (Ex. 1419). In the thick darkness of the mountain, and later, when he descends in the pillar of cloud at the entrance of the tent of meeting, God delivers his commands directly to his people. From the first, and ever more prominently, his prophetic spokesmen stand before the na tion as the recipients of his messages and as his heralds to the people. The Ephraimite prophets proclaim the fact that divine revelation in Pro- the past was progressive, corresponding to the awakening consciousness revetsT of those who received it. In distinction from the Judean historians, who assume that Jehovah was worshipped long before the flood (Gen. 426), they state repeatedly that the ancestors of the Hebrews were idolaters in Aram (e. g., Josh. 242), and even report that Rachel stole her father's family idols to bear them to her new home (Gen. 3 119). Abraham, how ever, is represented as the worshipper of the one God, whose prophet he is (Gen. 207). Conforming to the divine command, Jacob directed his household to put away the foreign gods that were among them (352), as he returned to Bethel, the scene of God's former revelation to him. The final stage in the revelation is recorded in Exodus 315, where God makes himself known to Moses as Jehovah. Their more spiritual and, on the whole, more exalted conceptions of Ethical the Deity, led the Ephraimite writers to purge the ancient stories of Ld° " everything which reflected unfavorably upon the characters of their prophetic heroes. Thus, for example, Abraham does not expel Hagar until he receives a divine command to do so (Gen. 2112) ; in the story of the deception regarding the wife, Abraham does not utter a falsehood, because Sarah is indeed his sister; and God's intervention, not Jacob's questionable shrewdness, gives the patriarch success in his contest with Laban. These evidences of more advanced ethical standards and maturer 39 HISTORY OF ISRAEL'S EARLY RECORDS Date of conceptions of the divine character and methods of revelation point tfompoB1" clearly to a somewhat later date than the Judean narratives. The old, naive, poetic forms of expression have begun to disappear as the result of theological reflection. Half a century or a century of progressive revelation lies between the two main prophetic narratives. The lan guage, the deep spirituality, the peculiar attitude toward the monarchy, and the evangelical purpose which characterize the Ephraimite, are shared in common with Amos and Hosea. The period in which they were written appears to have been one of national prosperity. The dreams of Joseph, the Blessing of Moses in Deuteronomy 33, and the predictions of Balaam in Numbers 23, reflect the victories of Israel and the exalted rule of the house of Joseph. These national expectations were realized as never before or after in the long, prosper ous reign of Jeroboam II. (781-740 b.c). The covenant between Jacob and Laban reflects the peace between northern Israel and her fallen foe, Aram, which was first firmly established during the earlier part of that reign. The holy places, such as Bethel and Shechem, and the sacred pillars {e. g., §§ 31, 42) are still regarded as legitimate, but stories, like that of the golden calf in Exodus 32, indicate that the rep resentation of the Deity by images was already condemned. Thus all the data point to the middle of the eighth century b.c. as the period in which the main collection of northern Israel's traditions (technically designated as E) was made. Later Like the Judean, the Ephraimite narratives are clearly not all from tions one writer or age. The influences which gave rise to the first collec tion continued to operate during the next century. The northern king dom fell in 722 b.c. before Assyria, so that the work of revising and supplementing the Ephraimite narratives seems to have fallen to the prophets of the south. The character of the additions (which are technically represented by Ea or E2, E3) favors this conclusion. Less sympathy is shown with the sanctuaries of the north, and the prophetic gift is extended and given still greater prominence (cf. Num. 11, 12, §§ 82, 83). It is impossible to date the later Ephraimite sections with assurance. They probably come from the first half of the seventh century, when the prophets, suppressed in public, worked in private, preparing the way for the reformation of Josiah, which reinstated them and the prophetic teachings regarding Jehovah. '.inionof To the same school of prophets is probably due the close fusion of dean the two great prophetic groups of narratives. The combination may Ephra- be traced to the fact that after the fall of northern Israel its traditions, prophet- like the prophecy of the Ephraimite, Hosea, became the possession of tivesrra" the southern prophets. The religious value of the Ephraimite narra tives was recognized, but the variations from the Judean hindered their practical use. The motive in combining the two was doubtless the same as that which influenced Tatian to unite the four gospels. The books of Chronicles present a somewhat similar example of the fusion of an older written source (Sam.-Kgs.) with later versions of the same 40 THE EPHRAIMITE PROPHETIC NARRATIVES traditions (cf. vol. II. in loco). Whether the combination was made at one time and by one hand or gradually cannot be definitely deter mined. From the finished product it is, however, possible to ascertain the process to which in the providence of God is due the preservation in their original language of the oldest literary records in the Old Testa' ment. Ordinarily, if the versions are closely parallel, they are amalgamated, Fusion passages being taken in turn from each and combined, as in Tatian's parXi Diatessaron, so as to give a connected, continuous narrative, containing ™reion' all the known facts. Only identical statements or those which were glaringly contradictory were omitted. Usually the Judean is followed more closely, as might be anticipated, since the editor or editors lived in the South, but there were many exceptions to this rule, especially when the Ephraimite version was fuller or illustrated some important re ligious teaching. The surprising fact is that, when a composite story has been analyzed, the two resulting versions are usually nearly com plete. The relative completeness of each of the great groups of narra tives also shows clearly that those who combined them felt a deep rever ence for their subject-matter and were eager that nothing of real yalue should be lost. Illustrations of this type of union are the blessing of Jacob and his departure for Aram, § 30, or Joseph's disclosure of his identity, § 53. In combining, the editor sometimes uses one name of the Deity, where the language and ideas indicate that the source from which the quotation was taken employed the other. At other times he epitomizes the original story, or else adds a few words for the purpose of harmonizing the two versions. Sometimes the editor introduces but one of two original accounts and Substi- ignores the other. Thus the Ephraimite account of Abraham's migra- and tion from Aram, referred to in Genesis 2013, is set aside in favor of the sSons0 Judean version in 121_4a. In other cases two parallels are given entirely different settings, as, for example, the two accounts of the expulsion of Hagar in Genesis 16 and 21, or of Moses's smiting of the rock at Meri- bah in Exodus 171"7 and Numbers 20 (§ 88). Also in the process of combination, verses, and even sections, were sometimes transposed or assigned to a different position in harmony with the editor's conception of the order of events. The evidence is not conclusive, but it favors the probability that the Date of author of the introductions to the book of Deuteronomy was acquainted fusion , with the Judean and Ephraimite narratives in their combined form. Other indications suggest that the work of writing them was certainly complete before the Babylonian exile. It appears to have been a part of that signal prophetic and literary activity which centred about the reformation of Josiah. It may, therefore, be dated between 650 and 621 b.c. Probably not at once, but before long it largely superseded the originally independent versions of the Judean and Ephraimite nar ratives (cf., however, p. 46). 41 HISTORY OF ISRAEL'S EARLY RECORDS 3. The Late Prophetic or Deuteronomic Narratives Charac- It is now generally recognized that from the same period came the and date reformulation and readaptation of Israel's laws to new conditions, which constitute the body of the book of Deuteronomy (cf. vol. IV., Introd.). This appears to have included Deuteronomy 5-26, 281"46. Chapters 5-11 contain a hortatory introduction to the laws which fol low. The superscription to this original book of the covenant, which was probably substantially identical with the law book found in the temple and accepted by Josiah in behalf of the people, is found in 44B' 46. The retrospect of the experiences of the Israelites in their jour neying from Horeb to the plains of Moab in l6-329 is the logical, if not the original sequel of the account of the sin at Horeb in 925-10u- The language indicates that this retrospect is from the same school of writers as the rest of Deuteronomy, but there are fundamental differ ences in the representation regarding the history, which indicate that they cannot be from the same author or date ( cf., e. g., I35' 36, 214"16 with 52, ll2'7). They are based upon the prophetic narratives in Exodus and Numbers, the Ephraimite being followed almost exclusively. Their exact date and origin is still in doubt. Their connection with the rest of Deuteronomy, as has been noted, is not close. The retrospect appears to be a product of that late prophetic motive which produced the similar reviews found in the later Ephraimite narratives (cf. p. 40). It may be dated approximately about 550 b.c, when in the enforced leisure of the Babylonian exile the religious teachers of the Israelitish race drew from their past history those lessons and messages of encour agement which guided them through doubts and temptations to the destiny awaiting them. Deutero- To the same school of writers are due many additions to the combined late pro- Judean-Ephraimite history. In Genesis, Exodus, and Numbers these editorial consist simply of occasional verses. The great work of this Deutero- m nomic or late prophetic school was the union of Deuteronomy with the older prophetic narratives which we now find in the preceding books. It was a part of the greater task of collecting, arranging, and combin ing the earlier writings of their race which commanded the attention of a devoted body of prophets during the Babylonian exile. Since they constantly employ the expressions and emphasize the ideas peculiar to Deuteronomy, they are technically called the Deuteronomic editors (and are represented by Rd). The designation late prophetic distinguishes their work from that of the early and later Judean and Ephraimite writers. in Josh- The present arrangement of Joshua, Judges, and Samuel-Kings is Judges chiefly due to them. The introduction in Joshua 1 and the resumes {e. g., in 12) are from a late prophetic editor, as well as many explana tory and hortatory passages scattered throughout the first part of the book. In Judges the late prophetic introduction to the Deuteronomic edition of that book is found in 26-36. The framework, into which the 42 THE LATE PRIESTLY NARRATIVES older stories of Israel's champions are fitted, is also from the same editor. The work of these late prophetic writers, who, like the Ephraimite, were interested, not in the monarchy nor in Israel's history as such, but in the realization of the ideal theocracy in which Jehovah's will should rule supreme, is also traceable throughout Samuel-Kings. 4. The Late Priestly Narratives The intense and fruitful activity of the prophets during the exile was origin equalled by that of the priests. For the majority of those whose an- name cestors were carried to Babylon the exile did not end until Nehemiah by his devoted patriotism rebuilt the walls of Jerusalem and funda mentally reconstructed the Jewish community in Palestine, making pos sible the great reformation of 400 B.C., like that of Josiah two centuries before, sealed by the solemn acceptance of the regulations laid down in the new law book. That new law book, brought by Ezra from Baby lonia, represented the adaptation of the older institutions, trace able to the age of Moses, to the entirely new conditions and conceptions introduced by the Babylonian exile (cf. vol. IV., Introd.). Like the authors of the Deuteronomic code, they also in time provided it with an historical introduction, which gave the traditional setting of the laws as a whole and their conceptions of the origin of the priestly institu tions. The simple designation priestly narratives (technically repre sented by P) distinguishes these from the earlier prophetic. The priestly history begins with the later account of the creation scope (Gen. l1-24a) which in turn gives the traditional origin of the institu- tenia tion of the sabbath. This is connected by means of the genealogical list in Genesis 5 with the priestly version of the flood-story, which in troduces the new covenant symbolized by the rainbow (91-17). The patriarchal history is told in bare outlines, the narrative is expanded to give the detailed account of the covenant with Abraham, which in turn represented the traditional origin of the institution of circum cision (Gen. 17). The brief record of the oppression in Egypt cul minates in the revelation to Moses of the divine name, Jehovah, re counted in Exodus 6. The wonders whereby Jehovah convinced Pharaoh of his omnipotence and the miraculous deliverance from Egypt are presented in a homogeneous, continuous narrative. The zenith of the priestly history is reached in the revelation at Sinai which furnishes the setting for all the priestly laws found in Exodus, Leviticus, and Numbers. In the brief outline of the wilderness wandering, and there fore associated with Moses, is given the priestly origin of certain in stitutions, such as the law of the distribution of the spoils of war (Num. 31). The conclusion of the priestly narratives is found in the second half of Joshua and tells in detail of the conquest and allotment of the land of Canaan among the Hebrew tribes. Beyond that point the orig inal priestly narratives did not go. Only rare cases of priestly editorial activity can be discovered in the subsequent books. From the same 43 HISTORY OF ISRAEL'S EARLY RECORDS general point of view, but from a still later date, the books of Chronicles carry on the history of the priestly institutions. Purpose Poetry, thrilling narratives, and national achievement have no at tractions for the priestly narrators. The monarchy of the Judean and the ideal theocracy of the Ephraimite prophets had each yielded their place to the hierocracy, which, in the days of Ezra and later, ceased to be a dream and became a reality. The chief purpose of the priestly writers was to trace the origin of the institutions that constituted the corner-stones of that hierocracy which they regarded, in common with later Judaism, as the goal and complete fulfilment of the divine pur pose. varia- The commanding personality of Moses, great in reality and so repre- repre- sented in the oldest prophetic narratives, assumes in the priestly still tiondue more Titanic proportions and overshadows all antiquity. Abraham, Jewish, Joseph, and Joshua are insignificant beside him. With the exception point of of the sabbath and circumcision, all of Israel's laws and institutions, from the earliest to the latest, are traced directly to him. Viewed through the medium of the seven or eight intervening centuries, events, as well as the actors, in that primitive period are magnified. A detailed comparison between the older and later versions of the same traditions shows that in many cases the simple, natural representation of the earlier narratives has been replaced by a story abounding in the supernatural. The numbers mount from hundreds to thousands ; thus, for example, instead of the constant sense of want, which characterizes the oldest stories regarding the wilderness period, the Israelites are required to offer at each passover two hundred thousand male lambs of the first year. It is needless to multiply examples. The exaggerations and inconsistencies, which are characteristic of these narrations, have often been held up for derision by hostile critics of the Bible. To deny their existence is as futile as it is unnecessary, when their real place in the literary history of the Old Testament is understood. The Babylonian exile severed the vital connection with Israel's past. At the same time the harsh, unnatural conditions amidst which the Jews found themselves led them, unconsciously and inevitably to idealize that past. They pro jected their ambitions and aspirations backward as well as forward. Like the author of the books of Chronicles, they also soon believed in all sincerity that the ceremonial institutions, which in their own day they cherished so dearly, originated at the beginning of their national history ; although, if they had read their earlier records carefully, they would have been confronted with a vast array of proof that their cus toms and laws had unfolded gradually. Like most of the teachers of later Judaism, they were not, however, critical historians, but devoted lovers of the law and ritual. The traditions current in their day ap pealed to them far more strongly and were held to be more authoritative than the ancient prophetic narratives. The charge which Jesus brought against the apostles of the legalism in his day was that they treasured the traditions of the fathers above the law of Moses. The 44 THE LATE PRIESTLY NARRATIVES exaggerations and inconsistencies, therefore, are but the natural result of the wide difference in time and point of view between the pre-exilic prophets and the post-exilic priests. Many other equally striking characteristics are clearly discernible, General so that it is usually possible almost at a glance to distinguish the priestly teristL sections. In contrast to the vivid, flowing style of the prophetic nar ratives, the language is formal, exact, and repetitious. Certain juristic formulas frequently recur, as is well illustrated by the first and fifth chapters of Genesis, where more than one-fourth of the verses are prac tical repetitions. The vocabulary is not large and contains a great number of characteristic words, which are constantly employed (cf. Table of Words and Expressions Peculiar to the Different Narratives, Appendix II.). Before the revelation to Moses, recorded in Exodus 62, 3, Elohim (God) is consistently used as the name of the Deity, but afterward Jehovah (Yahweh). Sinai is the designation of the sacred mount. Great interest is shown in details and statistics. They contain a carefully worked out system of chronology and date each important event. Long genealogical tables abound. Attention is also centred upon the prerogatives and duties of the Aaronic priests, who, as in the post-exilic Jewish state, take the place of the secular leaders in the Judean and of the prophets in the Ephraimite narratives. The later distinction — which is unknown to the early prophetic sources — between the priests, the sons of Aaron, and the Levites is carefully maintained. Still more fundamentally characteristic of the priestly narratives is their conception of the Deity. The primitive anthropomorphic ex- Theoiog pressions are carefully avoided, for the fact that God is a spirit is ceptSni never forgotten by these later Jewish theologians. At Sinai his glory, the reflection and symbol of his complete personality, appears; but it is veiled in a cloud and surrounded by impenetrable mystery (Ex. 1610, Num. 915"17). God is also conceived of as the omnipotent Ruler of the universe, whose fiat, as at the creation, is executed as soon as it is uttered. So prominent is this idea of Jehovah's omnipotence that the natural, mediating processes by which he ordinarily accomplishes his ends are almost entirely ignored. This fact, doubtless, in part explains why the supernatural figures so prominently in the priestly versions of Israel's traditions. The majestic doctrines of the priestly theologians sometimes led them far afield from the paths of reality marked out by the prophetic historians. The inevitable tendency to idealize the early saints also led them to omit all references to their moral delinquencies. Jacob does not flee as Ethical a fugitive from the consequences of his own deceptions, but in response ards to the demands of filial piety departs in peace with his father's blessing to seek a wife in Aram (Gen. 281"9, § 30). Of the apostasy of the Israelites at Sinai in connection with the golden calf the priestly nar ratives say nothing. Even the sin of Moses at Meribah has been so ob scured that it is impossible to determine its character (§ 88). Thus at every point their advanced moral standards are revealed. 45 HISTORY OF ISRAEL'S EARLY RECORDS origin The basis of the priestly is the early Judean narratives. A com- nSstorr parison of the different versions of the individual stories discloses in almost every case close parallels between these and wide variations from the Ephraimite, which in turn are followed by the late prophetic. It was perfectly natural that the later Jewish writers should follow the southern traditions rather than the northern. Moreover, the prom inence accredited to the prophets in the Ephraimite narratives was anti thetic to the priestly point of view. Like the author of the Fourth Gospel, who assumes the facts presented in the first three, the priestly narrators appear to have taken it for granted that their readers were acquainted with the Judean history. In a few instances they record traditions which are unknown to the earlier sources. As illustrations might be cited the purchase of the cave of Machpelah (Gen. 23, § 25), and the war against Midian (Num. 31, §101). In some cases their character and contents favor the conclusion that they originated in late priestly circles and that their purpose was to give traditional authority to a given institution, as, for example, the later distinction between the Aaronic priesthood and the Levites (Num. 16) ; but there is also reason for believing that the priestly narrators sometimes preserve very old traditions. Place of The records of the Jewish community in Palestine after the rebuild- aMon* ing of the second temple in 516 b.c. contain no references to the writ ing or existence of the priestly narratives until after the appearance of Nehemiah and Ezra. Haggai, Zechariah, and the author of Malachi appeal to the Deuteronomic code as the standard recognized by their contemporaries. The great reformation under the leadership of Nehe miah and Ezra, however, was in keeping with the enactments of the priestly code. Subsequent to that event they were regnant in Pales tine. The testimony of the history and the implication of the narrative in Ezra-Nehemiah which records the reformation are that the new code, and therefore its historical introduction and setting, were prepared by the Jews of Babylon. This conclusion is confirmed not only by the fact that after 586 b.c. the most intelligent leaders of the Jewish race were to be found in exile, but also by the character of many of the laws and of that extreme, ceremonial type of religion which later Judaism shared with the Babylonians. Certain stories, as, for example, that of the creation and flood, are also strikingly similar, especially in details, to those which we now know from the testimony of the monuments were current among the Assyrians and Babylonians, while the Jewish exiles were resident in the Tigris-Euphrates valley. The many variations from the older biblical versions of the same traditions are most natu rally explained as the result of contact with Babylonian ideas. The historical outlook, as illustrated by the priestly sections of Genesis 10, is extended to include the lands of the dispersion. The tendency to idealize the early history is also another of the many indications that the priests who committed these traditions to writing lived apart from the direct current of Israel's national life and amidst the peculiar en- 46 THE LATE PRIESTLY NARRATIVES vironment from which Nehemiah and Ezra emerged to bring the new law to Palestine. Traces of slightly different points of view and phraseology indicate Date of that the priestly narratives are also from a school of writers who wrote So* at different dates. The story of Korah in Numbers 16 is a good illus tration of a narrative current in two distinct versions within the same priestly circles, the one version emphasizing the distinction between the priesthood and laity, the other hetween the Aaronic priesthood and the Levites (§ 93). The main narrative, which furnishes the continuous history of the priest-nation is probably all from the same date. It may be assumed that the historical introduction is later than the specific laws which it introduces. It appears that the laws themselves were a gradual growth, slowly assuming their final form in the two centuries antedating 400 b.c. (cf. vol. IV., Introd.). The half century between 450 and 400 b.c. may, therefore, be accepted as the approximate date when the majority of the priestly stories were collected and united; although it is obvious, as in the case of the other groups, that many in dividual traditions come from much earlier periods. Additions and minor emendations appear to have been made for a century longer, until the canon of the law gradually assumed its fixed and final form. The last act in the long process, which has given us the first eight combi- books of the Old Testament in substantially their present order and otthe form, was accomplished by one or more of those later editors, whose work lcCandefc is ordinarily decried, but to whom we doubtless owe the preservation of ha£2!y the older traditions. It consisted in uniting the already combined pro- ttTes phetic narratives with the priestly. Since it was done some time — probably not long — after the reformation of 400 b.c, the one who amalgamated them was most interested in the priestly. This is clearly shown by the fact that these narratives are preserved practically in their integrity. Their order of events also determines in general the present arrangement of the Old Testament stories. Fortunately it was based in turn upon that of the Judean. Where there was no priestly parallel, the older order was doubtless followed. References in the prophetic narratives to traditions no longer extant indicate that at this time or earlier some were omitted. Thus the complete priestly story of the creation probably takes the place of the Judean version, of which only a fragment remains in Genesis 24b"9. Ordinarily, however, the priestly narratives furnished simply an outline of events into which it was easy to fit the more detailed prophetic stories. This latest, and in many ways most important, editor also manifests a strong desire, like his predecessors, to retain all his subject-matter. Sometimes he amal gamates two versions, as, for example, those of the flood, apparently omitting almost nothing of either (§ 8) ; at other times he introduces the two variant versions in sequence or gives them different settings, unintentionally or purposely ignoring the fact that they are duplicate accounts of the same events. The canonization of the law, which included the first five books 47 sion HISTORY OF ISRAEL'S EARLY RECORDS Final of the Old Testament, appears to have taken place during the cen- zatdon1" tury following Nehemiah's great work, and therefore probably soon after the final union of the prophetic and priestly narratives. The canon of the prophets, which included Joshua and Judges, was com plete before the close of another century. In the light of the few facts that are known and of New Testament analogies it would seem that this canonization was gradual. Until it was completed the process of minor editorial revision and expansion appears to have continued. By 200 b.c, however, and probably earlier, the first eight books of the Bible were to be found in their present form. conoiu- This brief survey of the growth of these Old Testament books has aimed to present the modern positive conclusions regarding their origin. It is obvious that the difference between the traditional and the modern view simply concerns the details of a process. Both recognize that the Bible is the supreme record of God's revelation to the human heart, and that its ultimate value consists in its ability to meet the moral and re ligious needs of mankind. Both appreciate the divinely gifted per sonality and far-reaching influence of the great prophet-leader, Moses. The older held, however, that the Pentateuch took form within a genera tion and was the work of one man; the modern view is that it is the gradual growth of nine or ten centuries and represents the work of many divinely inspired teachers. The one is the theory of the later Jewish rabbis, adopted and expanded by the church fathers and crystal lized in the creeds of many Christian churches ; the other is a systematic attempt to formulate and explain the hundreds of significant facts con tained in the individual books and presented by Israelitish and cognate history. Instead of being antithetic, the latter is but the logical sequel to the former. Both are based on known data. As new and important facts were discovered in the light of broader and closer study and in contemporary monumental literature, it became necessary to expand and modify the old; the result is the new — conjectural at certain points and ever subj ect to revision as more facts are disclosed, but a practical, helpful working basis for the intelligent study of Israel's priceless records. 48 fT'f-yJ-r H R / THE OLD TESTAMENT WORLD. Fertile Land | | Desert | | Arid Steppe [ SCALE OF MILES. 0 100 200 300 400 500 1 THE BEGINNINGS OF HUMAN HISTORY Gen. I1-!!9 THE BEGINNINGS OF HUMAN HISTORY THE BEGINNINGS OF LIFE AND SIN, Gen. 1-3 § 1. The Priestly Story of Creation, Gen. l1-^*" Late Priestly Narratives THESE ARE THE GENERATIONS OF THE HEAVENS AND OF THE EARTH WHEN THEY WERE CREATED* Gen. 1 --In the beginning God created the heavens and the earth, intro- 2And the earth was waste and void, and darkness was upon the face of the original' deep ; and the Spirit of God was brooding over the face of the waters. ohao* 3Then God said, Let there be light, and there was light. 4And God work of saw that the light was good. God caused the light to separate from the day?1"' darkness. 5And God called the light Day, and the darkness he called tfono^ Night. And there was evening and there was morning, a first day. j^m 6Then God said, Let there be a firmament in the midst of the waters, J}"?' and let it divide the waters from the waters. 7Thus God made a firma- second ment, and caused the waters which were under the firmament to separate creation from the waters which were above the firmament,b and it was so. 8And nuSnent God called the firmament Heaven. And there was evening and there was morning, a second day. "Then God said, Let the waters under the heavens be gathered Third together into one place, that the dry land may appear. And it was so. separa- 10 And God also called the dry land Earth, and the gathering together of land and the waters he called Sea. And God saw that it was good. 11More- and" over God said, Let the earth put forth vegetation : herbs which yield oT°w- tation § 1 This majestic section fitly introduces the priestly narratives which run through the first bix books of the O.T., cf. Introd. pp. 43-48. The evidences of its priestly origin are many and conclusive. It uses God (Elohim) instead of the prophetic name Jehovah. Certain impressive formulas constantly recur. Eight of the thirty-five verses are practical repetitions. The style is precise and minute — that of a legal writer rather than of a prophet. The representation is universal and generic* species and processes figure in the stately narrative rather than individu als and personal incidents. The material also is systematically arranged. Corresponding- to the first three days of preparation are the three days of fruition: 1. Light and darkness34. 4. Heavenly bodies1*-18. 2. Firmament (separating air from water)6-7. 5. Birds and fishes20-22. 3. Land9,10. Vegetation11.12. 6. Land animals2125. Man28.". An orderly, progressive development is also portrayed, beginning with the lowest forms of life and culminating in man. For origin and Babylonian parallels cf. Appendix III. » 2*B This passage, found in 24», has no logical connection with the verses which immedi ately follow in the original context. It is precisely parallel to the superscriptions in 51* and IO1, which introduce respectively the generations of Adam and of the sons of Noah. These and other analogies suggest that it originally stood at the head of the generations of heaven and earth in 1--2'. •> l7 The following diagram illustrates the idea in this and other passages in the O.T. which 51 theheavenly bodies Gen. I"] THE BEGINNINGS OF LIFE AND SIN seed, and fruit-trees which bear fruit on the earth after their kind, wherein is their seed. And it was so. 12Thus the earth brought forth vegetation, herbs which yield seed after their kind and trees which bear fruit after their kind, wherein is their seed. And God saw that it was good. i3And there was evening and there was morning, a third day. Fourth i4Then God said, Let there be lights in the firmament of heaven to Ha y CTfi- atmnof distinguish between day and night. Let them also be for signs, and for seasons, and for days and years ; 15and let them be lights in the firma ment of heaven to shed light upon the earth. And it was so. i6Thus God made the two great lights : the greater to rule the day, and the lesser light to rule the night ; also the stars. 17And God set them in the firmament of heaven to shed light upon the earth, 18and to rule over the day and over the night, and to distinguish between light and darkness. And God saw that it was good. 19And there was evening and there was morning, a fourth day. 20Then God said, Let the waters swarm with swarms of living creat ures, and let birds fly over the earth in the open firmament of heaven. 2iThus God created the great sea-monsters, and all living, moving creat ures with which the waters swarm, after their kind, and every winged bird after its kind. And God saw that it was good. 22And God blessed them, saying, Be fruitful, and become numerous, and fill the water in the sea, and let the birds become numerous on the earth. 23And there was evening and there was morning, a fifth day. ^Then God said, Let the earth bring forth living creatures after their Fifth day: cre ationof the creat ures of the air and water reflect the prevailing Semitic conceptions of the universe. Cf. article, "Cosmogony," in Hast ings's Dictionary of the Bible. ABODE OF GOD THE PRIMITIVE HEBREW CONCEPTION OF THE UNIVERSE 52 THE PRIESTLY STORY OF CREATION [Gen. I24 kind : cattle and creeping things and beasts of the earth after their sixth kind. And it was so. 2SThus God made the beasts of the earth after ationCo? their kind, and the animals after their kind, and everything that creeps mais01"" upon the ground after its kind. And God saw that it was good. ar&in-B 26Moreover God said, Let us make man in our image, after our likeness, BeotB that they may have dominion over the fish of the sea, and over the birds Creation of the heavens, and over the cattle, and over all the beasts of the earth,0 with*11 and over all the creeping things that creep upon the earth. 27Thus God fnteuf- created man in his own image, in the image of God created he him ; JSndwiii, male and female created he them. 28God also blessed them, and said author* to them, Be fruitful, and become numerous, and fill the earth, and sub- JSteas due it ; and have dominion over the fishes of the sea, and over the birds ^"oy of the heavens, and over every living thing that creeps upon the earth. 29God also said, Behold, I give to you every herb yielding seed, which Man and is upon the face of all the earth, and every tree, in which is fruitd ?o"Sals yielding seed ; it shall be food for you. 30 And to every beast of the earth, orouT" and to every bird of the heavens, and to everything that creeps on the earth, wherein there is life, I give every green herb for food. And it was r/nt- so. 3iAnd when God saw everything that he had made, behold, it was original- very good. And there was evening and there was morning, a sixth day. feet™" 2 IThus the heavens and the earth were finished, and all their host. 2 When on the seventh day God had finished his work which he had done, Seventh he rested on the seventh day from all his work which he had done. 3God day: rest also blessed the seventh day, and hallowed it ; because in it he rested from all his work which he, God, had done in the process of creation. g 2. The Primitive Story of Man's Creation and Fall, Gen. 2«t-3" Early Judean Prophetic Narratives Gen. 2 4bIn the day that Jehovahe made earth and heaven, 5no plant Condi- of the field was yet on the earth, and no herb of the field had yet sprung KSore up, for Jehovah had not caused it to rain upon the earth, and there was creation c l26 So the Syr. version: also demanded by the context. d l29 Following the Gk., which omits the unintelligible phrase of a tree, which has crept into the Heb. § 2 It has long been recognized that Gen. l^-24a and 24b-25 contain two distinct accounts of creation, which differ widely in details although in agreement regarding essential facts. The first has the formal, exact style and representation characteristic of the late priestly narratives. Cf . Introd., pp. 43-47. The second the picturesque flowing style and religious ideas and aims pecul iar to the early Judean prophetic stories. Cf -Introd., pp., 31-37. The Deity is here called Je hovah and is the God of primitive belief, who is represented as forming man out of the dust, as conversing familiarly with the product of his handiwork, and as walking in the garden in the cool of the day. With 24b the oldest narrative in the Old Testament begins. This verse appears to be the remnant of a primitive prophetic story of the creation of the earth and heavens, for which a later editor of Genesis has substituted the present priestly version. It now opens the brief account of man's creation which introduces the story of his temptation and fall. Both versions of the story of creation unite in giving man the same commanding position, but in the prophetic, the conception of the method and order of creation is much more naive and primitive : vegetation first springs up to supply his needs, after man has been fashioned by the hand of Jehovah. Animals are still later created, and last of all woman, to anticipate his lack of a companion adapted to his needs and character. At least three centuries intervene between the diverse conceptions of creation reflected in the two biblical narratives, although they probably repre sent variant versions of the same primitive tradition. For Babylonian parallels cf . Appendix IV. • 2*b Heb., Jehovah God. This double title occurs twenty times in Gen. 24>>-324, but appears nowhere else in the Pentateuch, except in Ex. 930, and is very rare in the Old Testament. The Gk. translators, however, continue to use the combined name through Gen. 8. The second 53 Gen. 25] THE BEGINNINGS OF LIFE AND SIN no man to till the ground ; 6but a mist used to rise from the earth and water the whole face of the ground. creation 7Then Jehovah formed man of the dust of the ground and breathed ' nmn into his nostrils the breath of life. Thus man became a living being. Provi- 8 And Jehovah planted a garden in Eden far in the East, and placed h™deior there the man whom he had formed. 9And out of the ground Jehovah Sen?" made to grow every tree that is pleasant to the sight and good for food, the tree of life7 also in the midst of the garden, and the tree of the knowl edge of good and evil. Loca- 10Now a river went forth from Eden which watered the garden ; and thence it divided tion of into four branches. "The name of the first is Pishon. That is the one which enoircles den of r" the whole land of Havilah, where there is gold ; '2and the gold of that land is good ; there Eden is bdellium and onyx stone. 13And the name., of the second river is Gihon. This is the one that encircles the whole land of Cush. "And the name of the third river is Hiddekel [Tigris], It is the one which flows east of Assyria. And the fourth river is Perath [Eu phrates]. 15And Jehovah took the man, and put hi™ in the garden of Eden to till it and to guard it. « i6And Jehovah commanded the man, saying, Of every tree of the garden thou mayest freely eat, J7except of the tree of the knowledge of good and evil ; from it thou shalt not eat, for in the day that thou eat- est of it thou shalt surely die. Hia 18Then said Jehovah, It is not good for the man to be alone ; I will f^jjj make a help suited to him. 19Therefore out of the ground Jehovah Kby" formed all the beasts of the field and all the birds of the heavens, and tion°o!a" brought them to the man to see what he would call them ; and whatever erani"' tne man called each living creature that was its name. 20Thus the man mais gave names to all cattle and all the beasts of the field ; but for the man himself there was found no help suited to him. creation 2iThen Jehovah caused a deep sleep to fall upon the man, so that he an as"1" slept ; and he took one of his ribs, and closed up its place with flesh. pee? and 22But the rib, which he had taken from the man, Jehovah fashioned into men?le" a woman and brought her to the man. ^Then said the man, This, now, is bone of my bone And flesh of my flesh.11 This one shall be called woman,' For from man was she taken. designation of the Deity (God) has been omitted throughout in the translation, because it was evidently added by an editor who wished to make it clear that the Jehovah of the prophetic was identical with God of the preceding priestly narrative. Moreover the double name is not only awkward, but also practically meaningless. 129 The tree of life does not appear to have been found in the original story. It is subse quently referred to only in the later additions to the narrative, 32, cf . note l. In 33 there is but one tree in the midst of the garden and that is the tree of the knowledge of good and evil. g 210-1S These verses interrupt the sequence of thought. Their interest is archaeological and geographical, rather than ethical, as in the original prophetic narratives. Vs.15 also repeats the statement already made in 8b. Moreover the land of Assyria did not attain to the prominence in Heb. thought, implied in 14, until the eighth century B.C. The section is apparently an ex planatory note added by some later prophet who aimed thereby to supplement the indefinite localization of the garden (8r) . He also speaks of it as the garden of Eden rather than as a garden in Eden, as does the original narrator, cf. Introd., pp. 36, 37. h 2a The language, like that of all the longer addresses of the characters in the prophetic narratives, is poetical, cf. Introd., p. 16. Vs.24 may be simply an observation or exhortation from the author of the passage; but its character and relation to the context suggest that he also intended it to be taken as the saying of the man, 1 2^ This is clearly one of those solemn paronomasias or plays on words which are common in the sections coming from the early prophetic writers, cf . Introd., p. 32. Woman is called ishsha 54 THE STORY OF MAN'S CREATION AND FALL [Gen. 224 24Therefore a man leaves father and mother and cleaves to his wife, so that they two' become one flesh. 25 And they were both naked, the man and his wife, yet felt no shame, ccnce 3 iNow the serpent was more subtle than allk the beasts of the field Fateful which Jehovah had made. And he said to the woman, Hath God of con- really said, 'Ye shall not eat from any tree of the garden ? ' 2The woman against replied to the serpent, From the fruit of allk the trees of the garden we ity,"ap. may eat ; 3only of the fruit of the tree which is in the midst of the gar- andaie den, God hath said, 'Ye shall not eat from it, neither shall ye touch it, beauty lest ye die." 4Then said the serpent to the woman, You shall not kSowi- surely die ; 5for God knoweth that in the day you eat of it your eyes edge shall be opened, and you shall be like gods, knowing good and evil. 6Now when the woman saw that the tree was good for food, and at- Eaectof tractive to the sight, and desirable to make one wise, she took of the sense of fruit and ate, and gave also to her husband with her and he ate. 7Then andguiit the eyes of both of them were opened, so that they knew that they were naked ; therefore they sewed fig-leaves together and made themselves girdles. 8But when they heard the sound of the footsteps of Jehovah, as he was walking in the garden in the cool of the day, the man and his wife hid themselves from the presence of Jehovah among the trees of the garden. 9And Jehovah called to the man and said to him, Where art thou ? culprits i0And he said, I heard the sound of thy footsteps in the garden and I ered;v" was afraid, because I was naked ; so I hid myself. nThen he said, Who weak told thee that thou wast naked ? Hast thou eaten from the tree from excu8eB which I commanded thee not to eat? !2And the man said, The woman whom thou didst place beside me, she gave me from the tree and I ate. 13 When Jehovah said to the woman, What is this thou hast done ? the • woman replied, The serpent beguiled me and I ate. X4Then Jehovah said to the serpent, Because thou hast done this : Cursed shalt thou be above all animals, Expla- And above all the beasts of the field. of "ecul- On thy belly shalt thou go, iaritieB And dust shalt thou eat, J*£g- All the days of thy life. " I5Enmity will I set between thee and the woman, And between thy offspring and her offspring. He shall bruise thee on the head, And thou shalt wound him on the heel. 16To the woman he said, I will make thy pain great in thy pregnancy, t'onse- With pain shalt thou bring forth children. qnences Yet toward thy husband shall be thy desire, woman t And he shall rule over thee. ?jn • because she was taken from ish (or following the Sam . and Gk . ishah , her husband) . Only within recent years have the two roots been proven to be etymologically distinct. i 224 Following the Gk., Syr., and Lat. 32 So Gk. and Syr. pams as mother 55 Gen. 3^7] THE BEGINNINGS OF LIFE AND SIN conse- 17But to the man he said, Because thou hast hearkened to the voice ufman'a of thy wife and hast eaten of the tree concerning which I com manded thee, saying, cThou shalt not eat from it' : Weari- Cursed shall be the ground because of thee, Sggie Bv painful toil shalt thou eat from it all the days of thy life. fur ex- 18Thorns also and thistles shall it bring forth for thee, with06 And thou shalt eat the herb of the field. death i»By the sweat of thy brow shalt thou eat bread, fercain Until thou return to the ground, eua Because from it thou wast taken ; For dust thou art, And to dust shalt thou return. Divine 23Therefore Jehovah sent him forth from the garden of Eden, to till sinfui°r the ground whence he was taken.1 man 21But Jehovah made for the manm and his wife tunics of skin, and clothed them. Later Judean Prophetic Narratives Man ex- 3 22And Jehovah said, Behold, the man is become as one of us, to know irom1 good and evil ; and now, lest he put forth his hand, and take also of the test he tree of life, and eat, and live forever. . . . 24And he drove out the irnmOT- man ; and he placed at the east of the garden of Eden the cherubim, and a flaming swordn which turned every way to guard the way to the tree of life. i g22 , 24 The closing verses of the chapter have apparently been rearranged and supplemented by later revisers. Vs. w breaks the close connection of thought between Jehovah's sentence upon man and the record of its execution in Xi. Furthermore, the element of motherhood which is central in w is not introduced until the beginning of the next chapter, where the verse finds K*. natural and probably original setting. Vs. 2l also introduces both man and woman, while J23 calls for a singular masculine subject. This is found in 19, which it logically follows. The dis tinctively prophetic and hopeful element in the story is found in 2l; God's tender care follows man and woman, providing practically for their new needs as they go forth into the harsh environment in which they are to learn the lesson of obedience, and thus enter again into that harmonious relation with Jehovah which constituted the true Eden. With this statement the original story of man's fall is complete and consistent. Man is expelled from Eden as the inevitable consequence of his disobedience. Vs. 22, however, introduces an entirely different reason. It is lest man, if allowed to remain, eat of the tree of life and become immortal. As has already been noted, the original story does not appear to have spoken of the tree of life, cf. note b. In the main narrative also, the only effect of eating the fruit of the tree of the knowledge of good and evil is to make the man and his wife conscious of their nakedness and disobedience, 7- 8; but in m it is assumed that it makes man akin to the gods. The verse seems to reflect the belief, shared by many ancient peoples — as is witnessed by the parallel Semitic myths and the familiar story of Prometheus — that the gods were fearful lest man should attain the same knowledge and power as themselves. Its polytheistic origin is also strongly suggested by the plural, as one of us. Vss. ffl- 24, both of which focus attention on the tree of life, contain a second, although fragmentary, version of man's expulsion. The additional details presented in 2i — the cherubim and the revolving disc of flame — are also apparently drawn from the symbolism of the old Semitic myths. In its origin this variant version may well be earlier than the longer Heb. story of the garden in Eden, but its presence in the third chapter seems to be due to the work of a later prophet. * 321 Following the Gk. a 32* Heb., flame of a sword. tal 56 Gen. 425] FOREFATHERS OF THE HUMAN RACE [Gen. 5i II Birth of Seth Signifi cationof Eve's name THE BEGINNINGS OF HUMAN CIVILIZATION AND MORAL DEGENERACY, Gen. 4, 5, 910"27, 61"4 § S. Lists of the Traditional Forefathers of the Human Race, Early Judean Prophetic Gen. 4 25Then Adam knew his wife and she conceived8, and bore a son and called his name Seth. For, said she, God has given me another offspring instead of Abel, for Gain Blew him, 3 20The man also called his wife's name Eve, because she was the mother of all liv- ing.b Gen. 4", 380, 486- l> ih> 16b-18, 5 Late Priestly Narratives THIS IS THE BOOK OF THE GENERATIONS OF ADAM 5 lbIn the day that God created man, in the intro- likeness of God made he him,2 male and fe male created he them, and called their name man in the day when they were created. 3 And when Adam had lived a hundred and Birth of thirty years, he begat a son in his own like ness, after his own image, and called his name Seth. 4And the days of Adam after he begat Seth were eight hundred years ; and he begat sons and daughters. 5Thus all the days that Adam lived were nine hundred and thirty years ; then he died. § 3 Gen. 4. From time immemorial the difficulties presented by this chapter have been recognized, and many solutions have been proposed. The story of Cain and Abel, found in 2-16»r not only leaves unanswered the trite question of where Cain got his wife, but also assumes an advanced stage of culture. Abel represents the shepherd class and Cain the agriculturists, who were found in later ages side by side in Judah. The religious culture is also not that of the primitive period, but of later days, when the worship of Jehovah by means of sacrifices had become common. The institution of blood-revenge is also established, and explains Cain's fear of being slain by anyone finding him. This and Jehovah's act in granting him a tribal mark, clearly imply the existence of a tribal organization. The Cain who in 17_22 appears as the city builder, and the ancestor of those who develop the arts, is clearly distinct from the fugitive of the preceding section. The only satisfactory explanation of these fundamental differences in rep resentation and point of view is that the passages contain distinct stories, coming from different periods and writers, and were later brought into their present relations because of the common name Cain. Of these two, the second, which records the earliest development of the arts, is ob viously the oldest. It contains the natural sequence to the story of man's fall, and is character ized by the same style and point of view. The short section 2fi. ffi presents still a third picture inconsistent with the preceding — at least in the position where it now stands; for, in striking contradiction to the representation of the story of Cain and Abel, it distinctly states that men in the days of Enosh, or according to the Greek text Enosh himself, first began to call upon the name of Jehovah. The Heb. word translated again is lacking in the Gk. and Syr. It, together with the word other, inserted before seed, are clearly from the hand of the editor who introduced the story of Cain and Abel into its present inharmonious setting. The explanatory sentence: instead of Abel, for Cain slew him, does not fit the mouth of Eve, into which it is put, but appears to be still another editorial attempt to bring this third section into harmonious relations to the first. Recognizing these editorial additions, and that 2-18a contains a later story not found in the original narrative, many perplexing questions are at once explained. The vexed problem, however, remains: What is the relation between the two sections which are left,1- »b-M and 25- 2ft? The explanation accepted by the majority of scholars is that they are two distinct prophetic genealogies, one starting with Cain, the other with Seth. Of these the first is regarded as the older, and from the same prophet or group of prophets who preserved the story of man's fall; while the second is from a later prophetic hand, and is not preserved in its completeness — the priestly version of the Sethi te line, 5, being substituted. The evidence that the brief Sethite genealogy is later than the Cainite is not conclusive ; and it is by no means certain that in the original text of *, before it was emended by the editor who inserted 2-16a, there was anything which rendered the two lists incongruous with each other. It is at least possible that » 425 And she conceived found in both the Gk. and Syr. It is the form of expression regularly employed by the prophetic writers. Cf. *¦ 17. *> 320 Inserted here because the popular derivation suggested for the word Eve interrupts the thought in 3 and first finds its true application when Eve becomes a mother. Cf . § 1, note h. 57 Gen. 426] BEGINNINGS OF HUMAN CIVILIZATION [Gen. 5« Early Judean Prophetic Enosh 4 26To Seth also was born a son, and he called his First nae name Enosh. He was the name first to call on the name of Jehovah t i. i_ o Jehovah.0 Gain *Then the man [Enosh ?] knew Eve his wife ; and she conceived, and bore Cain, and said, I have got a male child with the help of Jeho vah d 2b An(j Cain was a til ler of the soil 16band dwelt east of Eden. Bnoch 17Then Cain knew his wife ; and she conceived and bore Enoch. And he built a city and called the name of the city Enoch, after his son'se name. Late Priestly Narratives 6And when Seth had lived a hundred and Enoch five years he begat Enosh. 7And Seth lived after he begat Enosh eight hundred and seven years, and he begat sons and daugh ters. 8Thus all the days of Seth were nine hundred and twelve years ; then he died. 9And when Enosh had lived ninety Kenan years, he begat Kenan. 10And Enosh lived after he begat Kenan eight hundred and fifteen years, and begat sons and daugh ters. uThus all the days of Enosh were nine hundred and five years ; then he died. 12 And when Kenan had lived seventy Mah*. years he begat Mahalalel. 13And Kenan lived after he begat Mahalalel eight hundred and forty years, and begat sons and daughters. 14Thus all the days of Kenan were nine hundred and ten years ; then he died. he removed 25- M from a position before *• 16l>-2* to make a place for the later story of Cain and Abel. If so, the original prophetic would, like the Babylonian lists of antediluvian kings or dynasties, preserved by Berosus (cf. below), contain ten names. Whichever conclusion be ac cepted regarding the original relation of the two prophetic lists, the one found in 5, which bears the unmistakable marks of the late priestly writer, combines the two. The slight variations in order and in the spelling of the names are best explained by the conclusion that this list repre sents not mere combination, but also reflects the influence of an independent tradition. If this be true, it tends to confirm the view which sees in the two prophetic lists originally one, begin ning with Seth. In that case Cain (=Kenan in the priestly list) was a great-grandson rather than a son of Adam. Certainly it is in harmony with the thought of the prophetic writers to attribute the beginning of the worship of Jehovah to the first descendants of Adam. Cf . Introd., pp. 33, 34. The play on the name of Cain in / have got a man with Jehovah logically follows rather than precedes the beginning of Jehovah worship. The present arrangement of the text simply aims to bring out the problems of the two chap ters and the most plausible solutions. Adding the passage in 5^b> K (cf. note e), the lists of the early Judean group of stories reveal all the elements which enter into the late priestly tradition in 5. The relation of the two lists to each other, and the number of years assigned to each ante diluvian (before the birth of his eldest son) in the Sam., Heb., and Gk. versions of 5, and in the ten antediluvian dynasties of Berosus, are shown in the following: TABLE OF THE ANTEDILUVIANS.— FROM THE CREATION TO THE FLOOD Prophetic, 4 Priestly, 5 Sam. Heb. Gk. Babylonian (Berosus) 130 105 9070 6562 656753 600 130105 9070 65 162 65 187182 600 230 205 190170 165162165187188 600 Edoranchos. . . . Amempsinos. . . 36,000 10,800 413,800 43,20064,800 36,00064,80036,00028,80064,800 Seth Seth Irad Noah (to flood) . Totals 1,307 1,656 2,262 432,000 o 426b Heb. reads. Then began men to call upon Jehovah. The reading given is that suggested by the Gk. and Sam. Cf. Gen. 108. d 41 A slight change in the text gives the more natural reading, J have got a son whom I desired, or a change in the vowels, / have obtained a child, the bearer of the Jehovah sign. Cf . 1S. • 417b A change in the Heb. text makes it possible to translate, He (Enoch) built a city and called the name of the city Enoch, after his own name. 58 Gen. 418] FOREFATHERS OF THE HUMAN RACE [Gen. 5" trad Menu- Jael Methu-¦hael Early Judean Prophetic 18aAlso to Enoch was born Irad. 18bAnd Irad begat Mehujael. 180 And Mehujael begat Methushael. umech 18dAnd Methushael begat Lamech. Ho»h 5 28b And Lamech be gat a son ;e 29and he called his name Noah, saying, This one will comfort us in our work and in the toil of our hands, because Jeho vah hath cursed the ground. Late Priestly Narratives 15 And when Mahalalel had lived sixty-five years Jwed he begat Jared. 16And Mahalalel lived after he begat Jared eight hundred and thirty years, and begat sons and daughters. 17Thus all the days of Mahalalel were eight hundred and ninety-five years ; then he died. 18 And when Jared had lived a hundred and Bnoon sixty-two years he begat Enoch. 19And Jared lived after he begat Enoch eight hundred years, and begat sons and daughters. 20Thus all the days of Jared were nine hundred and sixty-two years ; then he died. 21 And when Enoch had lived sixty-five years he Methu- begat Methuselah. 22And Enoch walked with "el*h God after he begat Methuselah three hundred years, and begat sons and daughters. 23Thus all the days of Enoch were three hundred and sixty- five years. 24And Enoch walked with God and was not, for God took him. 5 25 And when Methuselah had lived a hundred Lamech and eighty-seven years be begat Lamech. 26And Methuselah lived after he begat Lamech seven hundred and eighty-two years, and begat sons and daughters. 27Thus all the daysof Methuselah were nine hundred and sixty-nine years ; then he died. 28aAnd when Lamech had lived a hundred No«h and eighty-two years he begat Noah. 30And Lamech lived after he begat Noah five hundred and ninety-five years, and begat sons and daughters. 31Thus all the days of Lamech were seven hundred and seventy-seven years ; then he died. 32 And when Noah was five hundred years old, Noah begat Shem, Ham, and Japheth. • 528b, it These verses interrupt the systematic structure of the priestly narrative and intro duce an entirely different style and theme. The play on the sound of the name Noah is after the manner of the early Judean prophetic narratives. It is impossible to determine absolutely what was the original context of the passage. Its present position in 5 cannot be a mere accident. The priestly, S16, may well be based upon the older prophetic tradition, which is thus preserved. The reference to Noah as the one who will comfort us from the toil of our hands, because Jehovah hath cursed the ground, looks back to the curse of 317_i9, and forward, not to the later stories of Noah, the hero of the flood, but to the early Judean prophetic narrative of Noah, the first to cultivate the vine and to make wine, § 5. 59 Gen. 419] BEGINNINGS OF HUMAN CIVILIZATION § 4. The Story of Lamech, the Father of Those who Developed the No madic Arts, Gen. 419"2* Early Judean Prophetic Narratives Origin Gen. 4 19Now Lamech took to himself two wives : the name of the one %$lyg- was Adah [Light], and the name of the other Zillah [Shadow]. 20And ot Adah bore Jabal [Shepherd] ; he was the father of those who dwell in nomads tents ano< wjth cattle. 21And his brother's name was Jubal [Ram's of Horn] ; he was the father of all those who handle the harp and pipe. SSj 22And Zillah also bore Tubal-cain [Smith]; he was the father of all those ot who forge copper and iron.f And the sister of Tubal-cain was Naamah workers [Grace]. 23And Lamech said to his wives, Of the Adah and Zillah, hearken to ray voice, !»w °f Wives of Lamech, give ear to my saying : blood- « Tie J' revenge A man i slay tor wounding me, And a youth for bruising me. ,4If Cain be avenged seven times, Lamech shall be seventy and seven. § 5. The Story of Noah, the First Vineyard-Keeper, and His Son, Gen. 9™-" Early Judean Prophetic Narratives Oriei Gen. 9 20Now Noah, the farmer, was the first to plant a vineyard. °f agrt 21 And when he drank of the wine he became drunken, and lay uncov ered within his tent. 22Then Ham, the father of? Canaan, saw the nakedness j^^j. of his father and told it outside to his two brothers. 23But Shem and Canaan Japheth took a garment and laid it upon both their shoulders and went backward to cover the nakedness of their father, their faces being turned Piety of away so that they did not see their father's nakedness. ^When Noah and awoke from his wine and learned what his youngest son had done to Japheth h.m^ 25he saidj § 4 This narrative is found embedded in the early Judean prophetic list of the forefathers of the human race. It is characteristic of the prophetic authors to associate with the names of their characters any facts which tradition has preserved. In the present case they have also incorporated at least a portion of the ancient song, which probably furnished them most, if not all, the data which appear in the prose narrative. The story is introduced here because of its evident antiquity, and because it gives the traditional origin of the nomadic, the earliest stage of human civilization. f 422 The Heb. reads. Tubal Cain, a smith, every forger of copper and iron. Smith seems to have been originally a marginal note, intended either to indicate the meaning of the word Cain, or else his occupation. The Gk. adds, and he was, which suggests that the original reading was, as restored above, analogous to the idiom in w and 21. § 5 This story continues the early Judean prophetic narrative of 419-24, which knows nothing of the later accounts of the flood; for it states that Lamech 's sons were the direct ancestors of nomads, musicians, and metal-workers. This statement, of course, is incompatible with the tradition that the flood later destroyed all the sons of Lamech except Noah. Noah in this older group of narratives figures simply as a farmer (lit . , man of the cultivated ground) , the first to de velop the culture of the vine, which represented the next higher stage of civilization. His character, as revealed by his acts, is very different from that of the hero of the later flood stories, § 8 ; cf . Ezek. 1414. By means of this strange story its prophetic author evidently aimed to throw light uoon the perplexing problem presented by early Israelitish history, namely, Why the Canaanites, the original owners of the land and far more advanced in' civilization, became the slaves of the Hebrews, the heirs of Shem. His suggestion that it was because of the moral depravity of the former reveals the true prophet, who appreciated the eternal principles which govern the life of nations and individuals. g 022 The words Ham the father of, appear to have been added to bring this ancient story into harmony with the other associated with the name of Noah. In 2i Canaan is called the youngest son of Noah, and in the poetical passage 25"27, which represents the still older source upon which the prophetic story appears to have been based, he figures as the brother of Shem ana Japheth. Except in this verse Ham is nowhere else mentioned in the story. 60 NOAH THE FIRST VINEYARD-KEEPER [Gem. 925 Cursed be Canaan ; Slavery May he be a servant of servants'1 to his brothers. naan's punlsh- 26 Also he said, ment Blessed of Jehovah be Shem ;' Keward And let Canaan be a servant to him. onf1""1 2,God enlarge Japheth, Japheth And let him dwell in the tents of Shem ; Let Canaan also be a servant to him. § 6. The Story of Cain, the First Murderer, Gen. 41-"* Later Judean Prophetic Narratives Gen. 4 JAnd the man knew Eve his wife ; and she conceived and a°doccupa- bore Cain. 2And she also bore his brother Abel. Abel was a keeper of gonsof sheep, but Cain was a tiller of the soil. Abel 3Now in course of time it came to pass, that Cain brought the fruit of Their the ground as an offering to Jehovah. 4And Abel, also, brought of the afdJe?8 firstlings of his flock and of their fat. And Jehovah looked favorably rSe^8 upon Abel and his offering ; 5but for Cain and his offering he had no re- them' gard. Therefore Cain was very angry and his countenance fell. 6And Jehovah said to Cain, Why art thou angry ? Cain'B And why is thy countenance fallen ? anfje- 7If thou doest well, . hovah'a Is there not acceptance ?* oounse But if thou doest not well, Does not sin crouch at the door ? And to thee shall be its desire, But thou shouldst rule over it.k h 9s5 Lit., slave of slaves; i. e. , lowest of servants. i 92*1 The ordinary translation of this line : Blessed be Jehovah the God of Shem, not only leaves Shem, the traditional ancestor of the Hebrews, without a blessing, but also is not in harmony with the striking parallelism of the passage. A slight change in the Heb. text gives Blessed of Jehovah God be Shem, which was probably the original reading. Another slight emendation furnishes the possible reading: Bless, O Jehovah, the tent of Shem. § 6 The reasons why this story is distinct and later than those found in the remainder of 4 have already been indicated in note § 3. Moreover, this narrative assumes the different stages of civilization, the beginnings of which are recorded in §§ 4 and 5. Men have already formed the habit of calling upon the name of Jehovah, 428. Nothing is apparently known concerning the curse upon the ground because of the sin of the first man; cf. 317 and 412. The geographical background also is not Babylonia, but southern Palestine, where the agriculturist and shepherd live side by side, and where tribal organization and the law of blood-revenge are prominent. Cain and Abel, like Canaan and Sidon, in Gen. IO16, evidently represent tribes or peoples, else Cain would have had no fear of blood-vengeance after be had slain his victim. Whether Cain represents the tribe of the Kenites and Abel the Hebrews, as has been strongly urged by Stade and others, or Cain = Canaan (cf . § 3) = the Canaanites, it is exceedingly probable that the story originally reflected the early experiences of the Hebrews, and their relations with their neighbors in the struggle for the possession of Canaan. If the second explanation be the true one, the story, like that regarding Noah in 920"27, suggests still another reason why the older agricultural Canaanites were ultimately dispossessed by the Hebrews. The theme, the style, and the varia tions from the picture of Cain in 17 all indicate that the story is later than the early Judean group of narratives to which it was subsequently added because its chief character bore the name Cain. Emphasizing, however, as it does, the great prophetic truths, that it is the character of the offerer, not the sacrifice, which is essential, that man is a free agent, and hence responsible, and that God's mercy far surpasses that of man, it is obvious that the grim old story was told by a prophet who may well have been a contemporary of Amos, Hosea, and Isaiah. J 47a Lit., lifting up. This may refer to Cain's countenance, which would thus be an index that he was conscious of having done rightly, or it may mean a lifting up of sin, and equals forgiveness. k 47b This verse as a whole presents many difficulties to the translator. The Gk. version reads, // thou bringest rightly, but dost not rightly divide, hast thou not sinnedt Be still; to thee shall be his return, and thou shalt rule over him. The Vulgate supports the translation of the Heb. 61 tion Gen. 48] BEGINNINGS OF HUMAN CIVILIZATION rhefirst «Then Cain said to Abel his brother, Let us go to the field.1 And it mUr er came to pass, when they were in the field, that Cain attacked Abel his brother and slew him. 9And when Jehovah said unto Cain, Where is Oonvio- Abel, thy brother ? he said, I do not know ; am I my brother's keeper ? c£n°£ N'Then he said, What hast thou done ? the voice of thy brother's blood cries to me from the ground. uNow, therefore, cursed art thou ; away from the ground, which has opened its mouth to receive thy brother's con blood from thy hand. 12Whenever thou tillest the ground, it shall no toSuu? longer yield to thee its strength ; a vagabond and wanderer shalt thou be labor on the earth. 13Then Cain said to Jehovah, My punishment is greater His com- than I can bear. 14Behold, thou hast driven me out this day from the plaint face of the g^,^ m and from thy face shall I be hid ; and I shall become a vagabond and a wanderer on the earth ; and it will come to pass, that whoever finds me will kill me. 15But Jehovah said to him, Divine Not so !n if any one kill Cain, jjjjflfga Vengeance shall be taken on him sevenfold. for his ^ So Jehovah granted Cain a sign,0 that any one finding him should not kill him. 16aThus Cain went out from the presence of Jehovah and dwelt in the land of Nod [WanderingJ.P III CONSEQUENCES OF HUMAN DEGENERACY, AND THE NEW BEGINNING INAUGURATED BY THE FLOOD, Gen. 6!-917> 2S- ^ § 7. The Story of the Sons of God and the Daughters of Men, Gen. 61-4 Early Judean Prophetic Narratives Union Gen 6 *Now it came to pass when men had begun to be many on df-rine™ the face of the ground, and daughters had been born to them, 2that the human sons of God saw that the daughters of men were fair, and they took to bemga themselves as wives whomsoever they chose. given above. The meaning of the first part of the verse is clear: right acts insure Jehovah's favor; but the last two lines can be translated only conjecturally. They may represent simply an explanatory or parenthetic note, which has suffered in transmission. The poetic parallelism of the verse is obvious, but in several instances the Heb. lacks the corresponding number of beats which are characteristic of Hebrew poetry, also indicating that the original text has been partially lost. 148The Heb. has the incomplete reading, Then Cain said .... AH other versions, including the Sam., Gk., and Lat., have preserved what was probably in the original: Let us go into the field. m 414 Heb. lit., tilled or tillable ground. n 415a Following the Syrw Gk., and Lat. A slight emendation in the Heb. gives a similar reading, which is both intelligible and strong. 0415b This is a tribal mark, not as a punishment but as a protection, as the context clearly implies. P 16a a brief epilogue, possibly added by a later prophet. § 7 This short section has well been styled a torso. It now stands as an introduction to the story of the flood, but its details have nothing in common with the flood stories, which begin with 65 (cf. § 8), except Jehovah's disapproval of the acts of men. # Its language indicates that it belongs to the early Judean prophetic narratives. Short though it is, it contains several frag. 62 SONS OF GOD AND DAUGHTERS OF MEN [Gen. 63 3Then said Jehovah, My spirit shall not abide ina man forever, be- Jeho- cause he also is flesh ; therefore his days shall be one hundred and disap- twenty years. 4The Nephilim [giants] were on the earth in those days, pl0T and also afterwards,b when the sons of God came in to the daughters of men, origui and they bore children to them ; these were the heroes who were fa- ° gmn mous in olden time. § 8. The Two Biblical Stories of the Flood, Gen. 65-9". 29 Later Judean Prophetic Gen. 6 5When Jehovah saw that the wickedness of man was great in the earth, and that every purpose of the thoughts of his heart was only evil continually, 6Jeho- vah regretted that he had made man on the earth and it grieved him to his heart. 'Therefore Jehovah said, I will destroy from the face of the ground man whom I have created, — not only man, but also beasts and creep ing things, and the birds of the heavenB,15 — for I re gret that I have made them. 8But Noah found favor in the eyes of Jehovah. And Jehovah said to Noah, Make Late Priestly Narratives 6 nNow the earth be came corrupt before God, and the earth was filled with violence. 12And God saw the earth, and, behold, it had become corrupt, for all flesh had corrupted their way on the earth. Cause of the flood THESE ARE THE GENERATIONS OF NOAH 9bBut Noah was a righteous man, perfect among JJjJg of his contemporaries ; Noah walked with God. 13Therefore God said to Noah, I have determined to maked an end of all flesh, for the earth is filled ments of what were probably originally complete popular legends, handed down from hoary antiquity. Nowhere in Gen. do we gain a clearer conception of the great volume of ancient stories which were in the minds of the contemporaries of the early prophets, cf. Introd., p. 7. The many attempts to explain away the legendary elements are as futile as unnecessary. The prophet here refers briefly to the familiar legend in order to eliminate its immoral teaching by branding it with Jehovah's disapproval. It was, perhaps, also intended to give another explanation of the origin of sin and death. Vs.4 seems to be simply parenthetic, and more naturally follows 2. » 63 Following the Gk., Syr., and Lat. The verb in the Heb. is not found elsewhere in the O.T. The translation of the AV and RV, strive with, can hardly be justified. The verb may mean rule in or abide in. * 6* Probably added by a later editor who had in mind Num. 1333. § 8 Two distinct and nearly complete accounts of the flood are found closely woven together in these chapters. The one uses the term Jehovah throughout, and has the characteristics of the Judean prophetic narratives, although it apparently was not found in the earliest group (cf. note § 5). The other version has all the marked peculiarities of the late priestly narratives, and is the natural continuation of chapter 5, which connects the priestly story of the creation with that of the flood. It opens with the formula, These are the generations of Noah, and concludes with a covenant, as do all the longer sections in this history of Israel's ceremonial institutions. While agreeing in general, these two parallel accounts present many obvious variations, not only in style but also in representation. Thus, for example, in the first, Noah is commanded to take seven, or seven pairs of clean and two of unclean_ animals into the ark:'but in the'secohH. only one pair of each-ferntn L^the'propneHc narrative trie Hood is simply the result of heavy rains; in the other it is because the fountains of the great deep were broken up and the windows of heaven opened. In one the duration of the flood is 61 or 68 days (40 + 7 + 7 + 7 + 7 [?1; cf. note i) , while in the priestly it is 365 days, or a solar year. In one Noah sacrifices after leaving the ark, but not according to the priestly narrator, who conceives of sacrifice as first instituted by Moses. In each case the variations are due to the peculiar point of view and thought of each group of narratives. Cf. Appendix V. for the Babylonian versions of the common Semitic tradition. . . 0 67 This parenthetic sentence was evidently taken from the priestly narrative and introduced here by an editor. <• 6ia The equivalent of the Hebrew idiom, is come before me. 63 Gen. 71] CONSEQUENCES OF HUMAN DEGENERACY [Gen. 613 com- an ark tnand to make an ark Later Judean of cypress wood* .... And Noah did according to all that Jehovah commanded him. (7s) Com- 7 JThen Jehovah said to Noah, enter the Enter thou and all thy house into hu fan? the ark ; for thee have I found wTth?ep- righteous before me in this genera- ativet tion. 20f all clean beasts thou species shalt take to thee by sevens, s male "j^j and his mate, but of the beasts that are not clean by twos," a male and his mate ; 3and of the clean birds of the heavens, seven by seven, male and female;> to keep offspring alive upon the face of the earth. 4For after seven days I will cause it to rain upon the earth forty days and forty nights ; and every living thing that I have made will I destroy from off the face of the ground. 5And Noah did according to all that Jehovah commanded him. Its exe cution Late Priestly Narratives with violence through them ; and, behold, I will destroy them with the earth. 14Make thyself an ark of cypress wood ; rooms shalt thou make in the ark, and shalt smear it within and without with pitch. 15 And this is the plan according to which thou shalt make it : the length of the ark shall be three hun dred cubits, its breadth fifty cubits, and its height thirty cubits. 16A window shalt thou make for the ark, and a cubit in height1 shalt thou make it ; and the door of the ark shalt thou set in its side. With lower, second, and third stories shalt thou make it. 17 For, behold, I am about to bring the flood of waters upon the earth to destroy from under heaven all flesh wherein is the breath of life ; every thing that is in the earth shall die. 18But I will establish my cove nant with thee ; and thou shalt enter the ark, thou, and thy sons, and thy wife, and thy sons' wives, with thee. 19Also of every living thing of all flesh, two of every kind shalt thou bring into the ark to keep them alive with thee ; a male and a female shall they be. 20Of the birds after their kind, and of the cattle after their kind, of every creeping thing of the ground after its kind, two of each shall come to thee, that they may live. 21Take also of all food that is eaten, and gather it to thee, that it may be for food for thee and for them. 22Thus did Noah ; according to all that God commanded him, so did he. Begin- 10And it came to pass tnefiood after the seven days mtranoe that the waters of the into the ark 7 6And Noah was six hundred years old when the flood of waters was upon the earth. uIn the six hundredth year of Noah's life, in • Of the two versions of the command to build the ark, only the priestly remains, probably because they were very similar and because the latter was the more detailed. f 616 Lit., from to above. * 2 Heb., seven seven. The exact meaning is not clear. It may be seven pairs, as suggested by a male and his mate which follows; or simply seven, i. e., three pairs and one extra male for sacrifice. b 72 Gk., Syr., and Sam. Heb. has simply two. i 73,0 The priestly idiom (cf. the prophetic equivalent, a male and his mate, in *). It was evidently introduced here by the editor who combined the two versions. 64 Gen. 710] TWO BIBLICAL STORIES OF THE FLOOD [Gen. 711 Late Priestly Narratives the second month, on the seventeenth day of the month, on the same day, All the fountains of the great deep were broken up And the windows of heaven were opened. 13On that very day, Noah, and Shem and Ham and Japheth, the sons of Noah, and Noah's wife, and the three wives of his sons with them, entered into the ark, 14together with every beast after its kind, and all the cattle after their kind, and every creeping thing that creeps on the earth after its kind, all birds of every species. 15And they went in to Noah into the ark, two by two of all flesh in which is the breath of life. 16aAnd those that entered, went in male and female of all flesh, as God commanded. Later Judean Prophetic flood came upon the earth. 7Then Noah, to gether with his sons and his wife, and his sons' wives, entered into the ark, because of the waters of the flood. 8Of clean beasts, and of beasts that are not clean, and of birds, and of every thing that creeps upon the ground, 9there went in two by two to Noah into the ark, male and female, as God' com manded Noah. 16bAnd Jehovah shut him in. 12And the rain was upon the earth forty days and forty nights, 17band the waters increased and bore up the ark, and it was lifted high above the earth. 22A11 in whose nostrils was the breath of life, of all that was on the land, died. 23Thus [Jehovah] destroyed every thing that existed upon the face of the ground, both man and animals, and creeping things, and birds of the heavens, so that they were destroyed from the earth ; and Noah only was left and they that were with him in the ark. 8 6aBut it came to pass at the end of forty days 2bthat the rain from heaven ceased, 3aand the waters retired continually from off the land.i 18Then the waters rose high, and Nature, increased greatly upon the earth ; and ef' and the ark moved on the face of the aooc the waters. 19And the waters rose higher and higher over the earth, until all the high mountains that were under the whole heaven were covered. 20Fifteen cubits above their tops rose the waters, so that the mountains were completely covered. 21Then all flesh died that moved upon the earth, including birds, and animals, and every creep ing thing that creeps upon the earth, and all mankind. ^Thus the waters rose high above the earth for a Ces«a- hundred and fifty days. 8 xThen God remembered the flood Noah, and all the beasts, and all the animals that were with him in the ark ; and God caused a wind to pass over the earth, so that the waters began to sub side, 2the fountains also of the deep and the windows of heaven were closed ; 3band at the end of the hun dred and fifty days the waters decreased. 4And the ark rested on the seventeenth day of the seventh month upon the mountains of Ararat. 5And the i git. «>-»» it appears that, as a result of the process of combining the two narratives, the original order of the first has been slightly disturbed. 717*, And the flood was forty days on the earth, seems to be an editorial addition intended to harmonize the priestly with the prophetic •tory. 65 Gen. 8°] CONSEQUENCES OF HUMAN DEGENERACY [Gen. 8« Later Judean Late Priestly Narratives waters decreased continually until the tenth month ; on the first day of the tenth month were the tops of the mountains seen. Bending out the raven and dove Dis appearance of the flood 6bThen Noah opened the window of the ark which he had made ; 7and he sent forth a raven, and it kept going to and fro, until the waters were dried up from off the earth. 8And he sent forth from him a dovek to see if the waters had subsided from off the face of the ground ; 9but the dove found no rest for the sole of its foot, and it returned to him to the ark, — for the waters were on the face of the whole earth, — and he stretched forth his hand and took her and brought her to him into the ark. 10Then he waited seven days more and again sent forth the dove from the ark. nAnd the dove came in to him at eventide ; and, lo, there was in her mouth a freshly plucked olive leaf. So Noah knew that the waters had subsided from off the earth. 12 And he waited seven days more and sent forth the dove ; but it did not return to him again. i3bThen Noah removed the cov ering of the ark and looked, and behold, the face of the ground was dry. Depart ure from the ark 13aAnd it came to pass in the six hundred and first year, on the first day of the first month, the waters were dried up from off the earth. 14And on the twenty-seventh day of the second month the earth was dry. Divine 20And Noah built an altar to Je- notItoSe hovah, and took of every clean ruptthe beast, and of every clean bird, and nature* offered burnt-offerings on the altar. 15Then God spoke to Noah, saying, 16Go forth from the ark, together with thy wife, and thy sons, and thy sons' wives with thee. 17Bring forth with thee every living thing that is with thee of all flesh, even birds, and cattle, and every creeping thing that creeps on the earth ; that they may swarm over the earth, and be fruitful and become numerous upon the earth. 18So Noah went forth and his sons, and his wife, and his sons' wives with him. 19Every beast, every creep ing thing, and every bird, whatever moves on the earth, after their families, went forth from the ark. 9 8And God spoke to Noah and to his sons with him, saying, 9Be- hold, now I establish my covenant with you, and with your descend- k 88 The formula, repeated at the beginning of 10- u- seems to be implied here. It is generally believed that the words, and he waited seven days, have dropped out. If this conclusion be accepted, the duration of the flood, according to the prophetic narrative, was sixty-eight days. 66 Gen. 821] TWO BIBLICAL STORIES OF THE FLOOD [Gen. 99 Late Priestly ants after you, 10and with every liv ing creature that is with you, the birds, the animals, and every beast of the earth with you of all that have gone out of the ark, even every beast of the earth. nAnd I establish my covenant with you that all flesh shall never again be cut off by the waters of the flood, and that never again shall there be a flood to destroy the earth. Later Judean Narratives 21 And when Jehovah smelled the pleasant odor, Jehovah said in his heart, I will never again curse the ground because of man, for the pur pose of man's heart is evil from his youth ; nor will I again smite every tiling that lives, as I have done. "While the earth remains, Seedtime and harvest, Cold and heat, Summer and winter, Day and night Shall not cease. 12 And God said, This is the sign of the covenant which I make between me and you and every living creature that is with you, to endless generations : 13I place my bow in the cloud and it shall be for the sign of a covenant between me and the earth. 14 And it shall come to pass, when I bring a cloud over the earth and the bow is seen in the cloud, 15then I will remember my covenant, which is be tween me and you and every living creature of all flesh ; and the waters shall never again become a flood to destroy all flesh. 16When the bow shall ap pear in the cloud, I will look upon it, to remember the everlasting covenant between God and every liv ing creature of all flesh that is on the earth. 17And God said to Noah, This is the sign of the covenant which I have established between me and all flesh that is on the earth. xThen God blessed Noah and his sons, and said to them, Be fruitful, and become numerous, that ye may fill the earth. 2And the fear of you and the dread of you shall be upon every beast of the earth, and upon every bird of the heavens, together with every thing which moves1 upon the ground, and all the fishes of the sea ; into your power are they delivered. 3Every moving thing that lives shall be food for you ; as I gave the green herb, I give you all. 4Only flesh in which is its life,m — that is, its blood, — shall ye not eat. 5Moreover, your own life-blood will I require ; from every beast will I require it, and at the hand of man, even at the hand of every man's brother, will I require the life of man. Rainbow a remind er of the promise Re newal of man'scommission Permission to eat meat Penaltyfor shed dinghumanblood 1 92 Following the Gk. and Lat. The Heb. has, all with which the ground teems. m 94 For a specific illustration of this law, cf. II. Sam. 411. 67 Age of Noah Gen. Ill] CONSEQUENCES OF HUMAN DEGENERACY [Gen. 9* Late Priestly Narratives 6Whoever sheds man's blood, By man shall his blood be shed ; For in the image of God made he man. 7But do you be fruitful and become numerous J swarm over the earth and become numerous upon it. 28 And Noah lived after the flood three hundred and fifty years. 29Thus all the days of Noah were nine hundred and fifty years ; then he died. IV THE BEGINNINGS OF THE NATIONS, Gen. lO1-^ § 9. The Story of the Tower of Babel, Gen. II'-9 Early Judean Narratives original Gen. 11 xNow the earth was of one language and of one speech. 2And ttenice it came to pass as they journeyed from the easta that they found a plain in the land of Shinar [Babylonia],b and dwelt there. 3Then said they one to another, Come, let us make bricks and burn them thoroughly. And they had brick for stone and bitumen for mortar. 4They also Building said, Come, let us build us a city and a. tower, with its top in the sky ; arSty thus let us make ourselves a name, so that we may not be scattered towor abroad upon the face of the whole earth.0 5But Jehovah came down to jeho- see the city and the tower, which the children of men had built. 6Then dfrap- Jehovah said, Behold, they are one people and they all have one lan- provai gUage . an(j this is the beginning of their achievement, but henceforth nothing which they purpose to do will be too difficult for them. 7Come, origin let us go down and there confound their language, that they may not entifn' understand one another's speech. 8So Jehovah scattered them abroad guages £rom thence upon the face of all the earth ; and they ceased building races the city. 9Therefore they called its name Babel [Confusion],d because § 9 Although this section, as it now stands in Genesis, follows, it logically precedes the table of the nations in 10, for it begins with the statement that all people spoke the same language and dwelt together. Its style, representation, and primitive conceptions of Jehovah all indicate that it belongs to the earliest group of Judean prophetic narratives. It is the logical continuation of the stories of man's fall, of Lamech, of Noah, the first vineyard-keeper, and of the sons of God and the daughters of men. It gives the earliest explanation of the origin of the different races, and this in turn furnishes the natural introduction to the prophetic narratives concerning the origin and experiences of the ancestors and kinsmen of the Hebrews which follow. The con clusions of the later Judean prophetic and the priestly accounts of the flood, together with their continuations in the table of the nations, 10, contain parallel but very different explanations of how the various races came into existence. • ll2 SoGk., Syr., and Lat. The Heb., although usually translated eastward, reads literally from eastward. b ll2 The biblical designation of ancient Babylonia. Possibly a later abbreviation of the old Babylonian name, "Sumer andAkkad." 0 11* There are suggestions in this section — and especially in this verse — that the present Btory is made up of two different narratives, one of which told of the building of a city (Babylon) with the view to gaining renown thereby, and the other of the construction of a tower, with its top in the sky, that it might become a rallying point. d llfl From similarity of sound to the Hebrew word, balal meaning confusion. The Babylo nian inscriptions have shown that the name Babylon is composed of two words, meaning Gate a the Gods. 68 THE STORY OF THE TOWER OF BABEL [Gen. ll9 there Jehovah confounded the language of the whole earth and there • Jehovah scattered them over the face of the whole earth. § 10. Origin and Relationships of the Nations, Gen. 918' w> 10 Later Judean Prophetic Gen. 9 1SaAnd the sons of Noah who went forth from the ark were Shem, Ham, and Japheth. 19aThese three were the sons of Noah, 10lb and to them were sons born after the flood, 919b and of these was the whole earth overspread. Late Priestly Narratives THESE ARE THE GENERATIONS OF THE SONS OF NOAH, SHEM, HAM, AND JAPHETH 10 32These are the families of origin the sons of Noah, after their gen- different erations, in their nations : and of mau> these were the nations divided in the earth after the flood. 2The sons of Japheth : Gomer, Distant Magog, Madai, Javan, Tubal, Me- ZnT™ shech, and Tiras. 3The sons of?& Gomer: Ashkenaz, Riphath, and peop]£' Togarmah. 4The sons of Javan : Elishah, Tarshish, Kittim, and Rodanim. sFrom these were spread abroad the maritime nations. These are the sons of Japheth* in their lands, each according to his language, ac- § 10 That this table of the nations is composite is shown by the presence of two general introductions and also duplicate introductions to the genealogy of Ham, Cush, and Shem. Fur thermore, in the one Havilah and Sheba are sons of Cush, IO7, and in the other they are sons of Joktan, IO28' M, the descendant of Shem. The style of the two lists is also distinct. One list is that of the later Judean prophetic writers, and continues their version of the flood tradition. 918. ¦». It is interspersed with supplemental traditions, 108' 10' ". «• », and plays on the sound of words, IO25. The other consists simply of a list of names in the characteristic form and with the formulas of the late priestly narrators (cf. 101'31-32). The prophetic, which is the older, reflects the limited knowledge of the Hebrews regarding their neighbors in the days before the exile ; while the priestly, coming after that great event which brought the Jews into contact with more distant peoples, includes the nations of Asia Minor and the coast lands of the Mediterranean, 102' ', mentioned first by O. T. writers like Ezekiel, who lived after 586 B.C. As they are pre served, the two narratives have been so closely welded together that in certain places in each extracts from the other have been substituted, so that we probably have neither in its original completeness. While the principle of arrangement is nominally ethnological , and all the nations (like the Egyptians and Canaanites) and cities (like Sidon) are treated as individuals, the real canon of classification is obviously roughly geographical, cf . Map opp. p. 49. Thus the Canaan ites, whose language and institutions all proclaim their Semitic origin, are classified with the Egyptians and Philistines as sons of Ham, 106> M, while the Elamites are associated with the Assyrians as sons of Shem, IO22. The sons of Japheth (the wide or far extended) are the distant peoples to the north and west of Palestine, including the Phoenician colonies on the shores and islands of the Mediterranean: the sons of Ham (the hot or burned) are the peoples to the south, southeast and southwest of Palestine, including the old inhabitants of Canaan and the tribes living in the hot desert, and the inhabitants of Africa who came within the horizon of the Hebrews. The sons of Shem (name), the renowned races, include the people to the east of Canaan, who figure Erominently in antiquity, and whom the Hebrews regarded as ancestors or kinsmen. In the iblical classification the usual order of the sons of Noah is reversed, that the table may culminate in the descendants of Shem, The primary aim of this chapter was clearly to explain the origin and relationship of the nations known to the Israelites; its permanent religious signifi cance, however, is the recognition and concrete declaration that all the races of the earth belong to the same great family, and therefore are kinsmen. e 105b The fixed formula of the priestly writer in M- 3l indicates that these words have fallen out of the original text. The antecedent of these in 6a is clearly the sons of Javan in *, not all the ions of Japheth, for those mentioned in 2> 3 are inland peoples. 69 Gen. 918] BEGINNINGS OF THE NATIONS [Gen. 10^ Later Judean Prophetic Mizraim [Egypt South eastern,southern and Canaan*hashpeoples Babylonian,Aramean and Arabianances tors of theHebrews 9 18bAnd Ham was the father of Cush, Mizraim [Egypt], and Canaan. 10 8And Cush begat Nimrod ; he began to be a mighty one in the earth. 9He was a mighty hunter before Jehovah : wherefore it is said, Like Nimrod, a mighty hunter be fore Jehovah. 10And the beginning of his kingdom was Babel, Erech, Accad, and Calneh, in the land of Shinar. nOut of that land he went forth into Assyria and built Nineveh, Rehoboth-Ir, Calah, 12Resen, be tween Nineveh and Calah (that is the great city). 13 And Mizraim begat Ludim, Anamim, Lehabim, Naphtuhim, 14Pathrusim, Casluhim (whence went forth the Philistines), and Caphtorim. 15And Canaan begat Sidon, his first-born, and Heth, i«and the Jebusite, the Amorite, the Girgashite, 17the Hivite, the Arkite, the Sinite, 18the Arvadite, the Zemarite, and the Hamathite : fand afterward the families of the Ca- naanite were spread abroad, 19so that the boundary of the Canaanites was from Sidon, as far as eGerar (to Gaza).b and as far as Sodom and Gomorrah and Admah and Zeboiim, to Lasha.1 21 And children were also born to Shem, the father of all the children of Eber, the elder brother of Japheth. 24And Arpachshad begat Shelah, and She- lah begat Eber. 25And to Eber were born two sons : the name of the one was Peleg [Division], for in his days was the earth divided ; and his brother's name was Joktan. 26And Joktan begat Almodad, She- leph, Hazarmaveth, Jerah, 7Hadoram, Uzal, Diklah, ^Obal, Abimael, Sheba, 290phir, Havilah, and Jobab ; all these were the sons of Joktan. 30And their dwelling place was from Mesha, as far as Sephar, the mountain of the East. Late Priestly Narratives cording to their families by their peoples. 6And the sons of Ham : Cush, Put, and Canaan. 7And the sons of Cush : Seba, Havilah, Sabtah, Raamah, and Sab- teca; and the sons of Raamah : She ba and Dedan. 20These are the sons of Ham, ac cording to their families, accord- ing to their tongues, in their lands by their people. 22The sons of Shem : E 1 a m , Asshur, Arpach shad, Lud, and Aram. 23 And the sons of Aram : Uz, Hul, Gether, and Mash. 31 Th e s e are the sons of Shem, according to their families, according to their tongues, in their lands by their people. f iola-I8» These words seem to be a later explanatory note, anticipating the spreading abroad of the Canaanites recorded in 13b. Similar facts are inserted in the subsequent narratives, e. g., 1519-21. Cf. Introd., p. 36. * IO19 Lit., as you go toward. h_1019 Gaza, the larger and better known town, seems to have been added to identify the location of Gerar, which was to the south. Cf. Gen. 201. 1 IO19 Lasha probably = Laish = Dan (cf. Judg. 1829). 70 36s UMUY & CO., h.i THE TRADITIONAL ANCESTORS OF THE HEBREWS Gen. ll10-49la, 4928b-5026 THE TRADITIONAL ANCESTORS OF THE HEBREWS THE ABRAHAM (ABRAM) STORIES— THE BEGINNINGS OF HEBREW RACIAL LIFE, Gen. ll10-^20 § 11. Ancestry and Family — Origin, and Aramean Kinsmen of the Hebrews, Gen. ll10"39 Late Priestly Narratives THESE ARE THE GENERATIONS OF SHEM Gen. 11 10bWhen Shem was a hundred years old he begat Arpachshad, shem two years after the flood; nand Shem lived after he begat Arpachshad five hundred years, and begat sons and daughters. 12 And when Arpachshad had lived thirty-five years, he begat Shelah; 13and Arpach- Arpachshad lived after he begat Shelah four hundred and three years, and begat sons and daughters. The Abraham (Abram) Stories — The majority of these stories come from the prophets of Judah and. Northern Israel, who for political and religious reasons were more interested in preserving the traditions of the early ancestors of the race than were the priestly writers, who conceived of the law and the institutions which commanded their attention, as being first revealed through Moses. Cf. Introd., chap. IV. To Abraham they attributed alone the or igin of the rite of circumcision and in connection with its first establishment their narrative suddenly becomes very full. Cf. §§ 16-19. Standing as the traditional father of the race among the mists of dim antiquity, it was in evitable that the character of Abraham should be idealized. In the stories which they have preserved each group of biblical writers has sketched its ideal. In the Judean prophetic narratives Abraham is the friend of God, the man of perfect faith who in a cruel, selfish, warring age lived at peace with all men. Indifferent concerning the present, his supreme joy was in the divine promises regarding his descendants. Although a son of Adam he is represented as attaining that intimate and harmonious acquaintance with God which was originally the possession of the first man. In the Ephraimite narratives he is called (207) and is pictured as a prophet, in dreams foreseeing the future, intent only upon carrying out the divine command, even though it cost him his dearest possession (22), and ever personally directed and protected by God. In the priestly narrative he is the ideal servant of the law, conforming punctiliously according to his dim light to the demands of the ritual. In the independent narrative of Gen. 14 he figures in a very different rdle. Instead of being afraid to call his wife his own, he is the fearless knight, who with a handful of men puts to flight the allied armies of Elam and Baby lonia, and magnanimously restores to the plundered cities all the captured spoil, retaining simply a portion for the priest or the Most High. Later Jewish traditions make him also the conqueror of Damascus; while another group of stories pictures him as the apostle of mono theism, preaching to the idolatrous Babylonians and Egyptians the one true God. Another represents him as being borne in a fiery chariot to heaven, where he abides, receiving the faithful to his bosom (Lk. 1622). Christians and Moslems further modified and enlarged the portrait. Thus in succeeding ages prophets, priests, patriots, and theologians all projected their ideals into these concrete portraits of the father of their race. It is comparatively unimportant whether or not there was a man at the beginning of Hebrew history who possessed all the virtues and § 11 This section continues the priestly history, tracing the ancestry of the Hebrews through Abraham and Noah to Adam. Its formulas are precisely the same as in the priestly list of the antediluvians, § 3. 73 Gen. IO14] THE ABRAHAM STORIES Late Priestly Narratives Bheiah 14And when Shelah had lived thirty years he begat Eber; 15and Shelah lived after he begat Eber four hundred and three years, and begat sons and daughters. Eber 16And when Eber had Uved thirty-four years, he begat Peleg; 17and Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. Meg 18And when Peleg had lived thirty years, he begat Reu; 19and Peleg Uved after he begat Reu two hundred and nine years, and begat sons and daughters. Reu 20And when Reu had Uved thirty-two years, he begat Serug; 21and Reu lived after he begat Serug two hundred and seven years, and begat sons and daughters. Serug 22 And when Serug had lived thirty years , he begat Nahor ; 23and Serug Uved after he begat Nahor two hundred years, and begat sons and daughters. Nahor 2* And when Nahor had lived twenty-nine years, he begat Terah; 25and Nahor lived after he begat Terah a hundred and nineteen years, and begat sons and daughters. Terah 26And when Terah had lived seventy years, he begat Abram, Nahor, and Haran. 27Now. these are the generations of Terah. Terah begat Abram, Nahor, and Haran; and Haran begat Lot. Early Judean Prophetic Narratives pomes- 11 28And Harana died before his father Terah in the land of his nativity, ryof'the in Ur of the Chaldees.b 29And Abram and Nahor took for themselves wives. Terah0 The name of Abram 's wife was Sarai, and the name of Nahor's wife, Milcah, the daughter of Haran, the father of Milcah and Jiscah.0 the spiritual enlightenment attributed to him by later generations. Abraham is more than an historical figure, he is the embodiment of those exalted ideals which made the Israelites what they were. In men like Jeremiah, Nehemiah, and Judas Maccaba-us the Abraham of the O.T. traditions certainly lived. The great and permanent value of these stories is, therefore, manifestly found in the vital religious truth which they illustrate and in the noble types of character which they present. The student of Israel's past also finds embedded in them many historical facts. Some of them clearly preserve the early beliefs and memories of the Hebrews regarding their origin, migra tions, and relations with their Semitic neighbors. Others are more local, giving the traditional origin of shrines, like Beersheba and Beer-lahai-roi. As has already been suggested (p. 9), it is also possible that the Abraham, about whose name the floating popular traditions and the pride and hopes of later generations centred, is an historical character. For the origin and early history of these stories, cf. Introd., p. 22. ^1128. 29 The sudden change of style reveals the work of a prophetic writer. The representa tion is also consistent with that of the Judean narratives in § 24. These verses appear to be a fragment of the originally longer Judean genealogy for which the priestly has been substituted. b ll28 It seems probable, although it is by no means certain, that this reference to Ur of the Chaldees was not found in the original Judean narratives. In 24*- 7- 10 Abraham speaks of Aram as the land of his nativity (5 24). In 22», 2743, 2810, 29s his kinsmen are all found in Haran. The earliest Hebrew traditions seem without exception to have traced back the ancestors of the race to Aram, not to the southernmost Babylonian city of Ur. The attempt to identify Ur with some Aramean city has been made, but not with great success. Ur of Babylonia and Haran were both located on the border of the desert and were famous for the worship of the moon god Sin. The origin, however, of the present tradition, which is repro duced in the priestly, is not clear. It may, like that of the flood, belong to a later Judeafl story, in which case its presence here and in 157 are due to an editor. • ll30 Eegarding the setting of ll30, cf. note §17. 74 Gen. 121] THE MIGRATION TO CANAAN [Gen. ll31 § 13. Migration to Canaan- -Movements Westward toward the Promised Land, Gen. ll31^2, 121-8 Abram1 s call and Early Judean Prophetic Gen. 12 *Now Jehovah said to Abram, Go out depart-" from thy country, and from thy kindred, and Canaan from thy father's house, to the land that I will show thee, 2that I may make of thee a great na tion; and I will surely bless thee, and make thy name great, so that thou shalt be a blessing .e 3I will also bless them that bless thee, and him that curseth thee will I curse; so that all the families of the earth shall invoke a blessing like thine for themselves.1 4aSo Abram went, as Jehovah had commanded him, and Lot went with him. 6Then Abram passed through the land to the district of Shechem, to the oak of Moreh [Divi nation]. And the Canaanites were then in the land. 7And Jehovah revealed himself to Abram, saying, To thy descendants will I give this land; and there he built an altar to Jehovah, who had revealed himself to him. 8And he removed thence to the mountain on the east of Bethel, and pitched his tent, having Bethel on the west, and Ai on the east. And there he built an altar to Jehovah and called upon the name of Jehovah. Experi ences in Canaan Late Priestly Narratives 11 31Now Terah took Abram his son, and Lot his grandson, the son of Haran, and Sarai his daughter-in-law, his son Abram's wife, and went forth with them from Ur of the Chaldees to go to the land of Can aan. So they came to Haran, and dwelt there. 32 And the length of Te- rah's lifed was two hun dred and five years; and Terah died in Haran. 12 sThen Abram took Sarai his wife, and Lot his brother's son, and all their goods that they had acquired and the persons whom they had gotten in Haran; and they went forth to go to the land of Canaan. So they came to the land of Canaan ; 4band Abram was seven ty-five years old when he departed from Haran. Departure from Ur and sojournat Ha ran Abram'sdeparture from Haranand ar rival in Canaan § 12 Chap. 12 contains two distinct accounts of Abram's migration to Canaan. 121-4 is in the flowing narrative style of the Judean prophetic writer, cf. Jehovah, *•*. 124b- 6, like ll31-32- reveals the priestly vocabulary and interest in the exact age of the patriarchs. The logical order of these verses has here been restored. Vss.6-8 continue the prophetic narrative of ui, representing Abram as frequently receiving personal revelations from Jehovah, and as rearing altars at the places thus rendered sacred by divine presence. Cf. Introd., pp. 33, 34. d ll32 Heb., days of Terah. The Sam. has probably preserved the original reading, 175 in stead of 205 years. e 122 Syr., Gk., and Lat. have the passive blessed. While the form of the verb is that of a command, the construction expresses the idea of result. Blessing seems to have a double meaning, as interpreted in the succeeding verse; (1) an object of blessing, and (2) the embodi ment and superlative illustration of the benign effects of Jehovah's favor. 1 123 Lit., in thee shall all . . . be blessed or bless themselves. Parallels show that the latter meaning is here intended, 2218, 264. This conclusion is also confirmed by the attitude toward other peoples which characterizes the early Judean narratives. They recognize the unity of the human race; but the recognition of Israel's universal mission to mankind belongs to a later stage in divine revelation. The idea contained in this peculiar idiom is illustrated in 4820. Cf. also 1818, 2814. It is: so altogether desirable shall be the lot of the descendants of Abram, that all other peoples will invoke for themselves a similar blessing. 75 Gen. 129] THE ABRAHAM STORIES [Gen. 201 § 13. Deception regarding Sarah (Rebekah)— Relations with the South Ara bian Tribes, Gen. 12M31, 20 Later Judean Abram's Gen. 13 9Now Abram still journeyed dencein toward the South Country.6 10And there was a famine in the land, and Abram went down to Egypt to sojourn there; for the famine was severe in the land. Egypt Early Ephraimite Prophetic Nar ratives20 JNow Abraham journeyed Abra- thence11 toward the land of the South uerar Country and he dwelt between Ka desh and Shur, and sojourned in Gerar. Isaac at Gerar Gen. 261] Isaac's Deception regarding Rebekah, Gen. 26l-M Early Judean Prophetic Narratives Gen. 26 *Now when a famine came in the land, (besides the first famine that was in the days of Abraham) , Isaac went to Abimelech king of the PhiUstines to Gerar. § 13 The three narratives 129-131' '¦ 4, 20 and 26114, are obviously variants of the same pe culiar story. The background and the actors change, but the themes are the same. None of the narratives stand in close logical connection with those which immediately precede and follow them. In the first, 129-131. 3. 4, there is no place for Lot, who figures in 12 and 134-13. This fact is recognized in 13lb- 3- 4 which were evidently introduced by later editors to harmonize the story with the following verses. The first account of Abram's deception is in the style and spirit of the Judean narratives, but seems to be from a later strand, and was probably intended to explain the wealth of the patriarch in 132- 4-13. It is also more elaborate than the corre sponding Judean story in 261-14. As it stands in Gen., the second version, 20, follows the account of the birth of Isaac in Sarah's old age; although it assumes that she was young and attractive. Moreover it is diffi cult to imagine that Abraham twice practised the same deception with the same disastrous results. The explanation of the two variants is found in the fact that in 20 the designation of the Deity is God (Elohim), and the revelation to Abimelech is through a dream. Abraham is also_ called a prophet, and the conception of Jehovah is more developed than in the Judean stories. These and other peculiarities of the narrative indicate that it was the version current among the prophets of Northern Israel. Cf. Introd., pp. 37-40. The third variant is in many ways the simplest and most primitive. No religious motive appears. To supply this defect and to reconcile the story with 20, a late prophetic editor, whose peculiar expressions and deep religious spirit indicate that he lived in the age of Jeremiah, amplified1-6. In its original form this narrative probably represents the oldest version of the story. Similar transferences of a tradition from one character and setting to another are famil iar phenomena in the literary history of the ancient East. No one can unhesitatingly indorse the ethical standards reflected in these stories They must be recognized as an index of the imperfectly developed moral consciousness of the age which gave them birth. Back of them are probably historical experiences, not of an individual but of a tribe. Ihe narrative of the journey to Egypt because of a famine and of the plagues sent by Jehovah upon the Egyptians, which render them eager to hasten with gifts the de parture of the Abraham clan, may well represent a dim, popular memory of the sojourn and exo dus of the Hebrews from Egypt. At least the details of this version reveal the influence of that more familiar tradition. Likewise the stories of the wrongs suffered at the court of Abimelech of Gerar, who is later described as king of the Philistines, 26\ may be simply a later popular tradition of the oppression of the Hebrews by the Philistines in the days preceding Saul and David. It is probable, however, that a still older tradition lies back of all tnese later ariante. Ihe Assyrian historical inscriptions have demonstrated that there was an Arabian district in the south of Canaan which bore the name of Mucri (cf . map opp. p. 71) . Since this was practically identical in form with the Hebrew name of Egypt (Mizraim) , it was natural that later generations should confuse the two and only remember the more prominent. Further more, since the Philistines did not enter Canaan until a comparatively late period, it is more tban probable that in the original tradition Abimelech was king of Mucri, not of the Philistines If so, the striking points of likeness and difference in the three versions of the story are explained It preserves the memoirs of the early relations between the nomadic ancestors of the Hebrews and the kindred Arabian tribe of Mucri, and therefore is analogous to the stories concerning Hagar, who seems to have come from this tribe, not from Egypt. Cf §§ 17 21 t1„2^,Iie,b-'JVe»e?.'theJ>arren'r°llmg. gr^ing lands to the south of Judah. (jf. map opp p 71. " 20i The preceding chapter tells of the deliverance of Lot. The context therefore gives no suggestion regarding the antecedent of thence. Evidently the narrative is only an extract from the larger Ephraimite prophetio history. 76 Gen. 12u] THE DECEPTION REGARDING SARAH [Gen. 202 Recep tion re garding Sarai and its conse quences Later Judean 11Then, when he was about to enter Egypt, he said to Sarai his wife, Behold now, I know that you are a woman fair to look upon; 12so that when the Egyptians see you, they will say, 'This is his wife'; and they will kill me, but will let you live. 13I pray you, say you are my sister, that it may be well with me for your sake and that my life may be spared because of you. 14And it came to pass that when Abram had arrived in Egypt, the Egyptians saw that the woman was very beautiful. 15The princes of Pharaoh also saw her and praised her to Pharaoh, and the woman was taken to Pharaoh's house. 16And he dealt well with Abram for her sake so that he had sheep, and oxen and he-asses, and men-servants, and maid-servants, and she-asses, and camels. 17But Jehovah plagued Pharaoh and his house with great plagues because of Sarai, Abram's wife. Early Ephraimite 2Then Abraham said concerning Decep- Sarah his wife, She is my sister, garding And Abimelech king of Gerar sent andfthc and took Sarah. 3But God came to warning Abimelech in a dream of the night, dech"m and said to him, Behold, thou must die,' because of the woman whom thou hast taken, for she is married. ^ 4Now Abimelech had not come near her; therefore he said, Lord, wilt thou slay even a righteous nation? 5Did he not himself say to me, 'She is my sister?' and even she herself said, 'He is my brother.' In the integrity of my heart and the inno- cency of my hands have I done this. 6Then God said to him in the dream, I indeed know that in the integrity of thy heart thou hast done this, and I also prevented thee from sinning against me, since I did not allow thee to touch her. 'Now therefore restore the man's wife, (for he is a prophet), and he can intercede for thee, and thou shalt Uve. But if [Gen. 262 Early Judean Prophetic Narratives 2And Jehovah appeared to him and said, Go not down into Egypt ; dwell in the land of which I shall tell thee, 3Sojourn in this land, and I will be with thee and bless thee ; for to thee, and to thy descendants, I will give all these lands, and will estab lish the oath which I swore to Abraham thy father; 4and I will make thy descendants as many as the stars of heaven, and give to thy descendants all these lands ; and all the nations of the earth shall invoke for themselves a blessing like that of thy descendants,11 5because Abraham obeyed my voice and kept my charge, my commandments, my statutes, and my laws. 6So Isaac dwelt in Gerar. 7Then the men of the place asked him about his wife; and he said, She is my sister; for he was afraid to say, My wife; lest the men of the place kill him1 for Rebekah-, because she was fair to look upon. 9Now after he had been there a long time, Abimelech king of the Philistines once looked out of the window, and saw Isaac just as he was caressing"1 Rebekah his wife. Revela tion and divine promise to Isaac Deception re gardingRebekah 1 203 Lit. , dead or about to die i 203 Heb., wife of a husband. k264Cf. § 12, note'. 1 267 Heb. , me. The Heb. , contrary to Eng. usage, often retains the first person in indirect address. m 268 The Heb. vers, contains a play on the words Isaac; yishdk mesdhek. 77 Gen. 1218] Later Judean THE ABRAHAM STORIES [Gen. 207 The dis closureandAbram'sdeparture from Egypt 18 Therefore Pharaoh called Abram and said, What is this that you have done to me? why did you not tell me that she was your wife ? 19 why did you say, 'She is my sister,' so that I took her to be my wife? Now therefore here is your wife, take her and go. 20 And Pharaoh gave his men charge concerning him, to conduct him on his way with his wife, and all that he had. Early Ephraimite thou restore her not at once, know that thou shalt surely die, together with all that are thine. 8And Abim elech rose early in the morning, and summoned all his servants, and when he had told all these things in their hearing, the men were greatly afraid. 9Then Abimelech called Abraham and said to him, Thepub- What have you done to us ? and wherein have I sinned closure against you, that you would have brought on me and my Abra- kingdom a great sin ? you have done to me deeds that Cpnt es- ought not to be done. 10 Abimelech said to Abraham, slon What did you have in view that you have done this thing ? 11 And Abraham answered, Because I thought, 'Surely the fear of God is not in this place and they will slay me for my wife's sake.' 12Moreover, she is indeed my sis ter, the daughter of my father, though not the daughter of my mother; and she became my wife. 13So it came to pass, when God caused me to wander from my fa ther's house that I said to her, 'This is the kindness which you shall do me; at every place to which we come, say of me, "He is my brother" '. 14Abimelech then took sheep and oxen, and male Abime- and female servants and gave them to Abraham, and requital restored Sarah his wife to him. 15Also Abimelech said, ham and Behold, my land is before you; dwell wherever you ward please. 16And to Sarah he said, See, I have given your brother a thousand pieces of silver; behold, it is a compensation for all that has befallen you;11 and in The pub lic dis closureofIsaac'sdeception Gen. 269] Early Judean Prophetic Narratives 9Then Abimelech called to Isaac, and said, Surely now she is your wife; therefore why did you say, 'She is my sister?' Isaac answered him, Verily, I said it, that I might not die because of her. 10And Abimelech said, What is this you have done to us? One of the people might have lain with your wife and so you would have brought guilt upon us. nAnd Abimelech charged aU the people, saying, He that touches this man or his wife shall surely be put to death. 12Then Isaac sowed in that land, and reaped in the same year an increase of Isaac's a hundred fold, for Jehovah blessed him. 13And the man became rich,0 and f^Tn!" grew richer and richer until he became very rich0 ; 14for he had possessions of nc es flocks, and possessions of herds, and a great household; so that the Philis tines envied him. n 2018 Heb. lit., a covering of the eyes for all that are with you. text gives the above reading.' ° 2613Heb., great. 78 A slight emendation of the Gen. 131] THE COVENANT WITH ABIMELECH [Gen. 2016 Early Ephraimite every respect you are vindicated. p 17Thereupon Abra ham prayed to God and God healed Abimelech, and his wife, and his female servants, so that they bore children (18for Jehovah had completely closed all the wombs of the house of Abimelech, because of Sarah, Abraham's wife). Later Judean 13 iThus Abram went up out of Egypt, together with his wife and all that he had, and Lot with him, into the South Country . § 14. Abraham's (Isaac's) Covenant with Abimelech at Beersheba — Alliances with the South Arabian Tribes, Gen. 2122-" Agreement re- Later Judean Prophetic Gen. 21 25Now as often as Abra- CTrdinj* ham reproved Abimelech because of at Beer- the well of water which Abimelech 's servants had appropriated, 26 Abim elech said, I do not know who has done this thing, neither have you told Early Ephraimite Prophetic Narra tives 21 22Now it came to pass at that Agree- time, that Abimelech and Phicol the regard0 captain of his host spoke to Abra- other's ham, saying, God is with you in all righta you do . 23Now therefore take oath to Gen. 2615 Isaac's Covenant with Abimelech at Beersheba — Gen. 2615-33 Early Judean Prophetic Narratives Gen. 26 15Now all the wells which Isaac's father's servants had dug in the days Depart- of Abraham his father, the Philistines had stopped, and filled with earth. 16 And Abim- Gerar°m elech said to Isaac, Go from us; for you are much mightier than we. 17So Isaac departed thence, and encamped in the valley of Gerar, and dwelt there. ISThen Isaac dug again the wells of water, which they had dug in the days of p 2016 Am. R V in respect of all you are righted. Another possible translation is, before all you are vindicated. § 14 Three distinct versions of this story are found, each localized at Beersheba, and each suggesting an independent tradition regarding the origin of the name of that famous well and Banctuary. One derives the word sheba from the Heb. root meaning seven (Well of seven), because Abraham sealed his covenant with Abimelech by giving him seven lambs, 2128-30. 32. 3°. The other two versions derive it from the similar Heb. word to swear (Well of swearing) . In each the covenant is made with Abimelech, but in 2125ff- his servants quarrel about the wells with those of Abraham, while in 2615"- with the servants of Isaac. In 2122-24. 27. 31 there is no suggestion of a quarrel, but Abimelech, not Abraham, takes the initiative in establishing a covenant. These verses make a complete unit, continuing the Ephraimite story of Abraham's sojourn in Gerar 20. The term used for the Deity and other indications confirm this conclusion. The remaining verses of 21 present quite a different picture. While 2S cannot originally have followed 22-24, it has nothing in common with the story of Hagar's flight, recounted in the first part of the chapter, except that both are localized in the South Country — which fact probably explains why it was introduced in its present setting. Like the ' Ephraimite version and the narrative of 261B_33, it is the logical continuation of the story of the patriarch's deception re garding his wife. 131 furnishes the connecting link with the later Judean prophetic tradition of 12. The term Jehovah in M and the similarity in representation confirm the relationship. Furthermore it is only in the later Judean stories that Abraham is found south of Hebron, while in the early Judean.which precede and follow 2125ff-, he is definitely established near that ancient city. In combining the two prophetic stories, the later Judean has evidently been abbreviated, so that it begins very abruptly. 2615-33 continues the story found in the first part of the chapter; but ls and 18 are plainly from the hands of a later editor, who thus sought to harmonize this with the story of Abraham's having dug the wells. In'its origin the story, which appears in these three versions, was probably very old and may well have been derived from the pre-Hebrew inhabitants of Canaan. In its present form it explains the origin of the name and sanctuary at Beersheba and its possession, by the Hebrews, even though it lay in the territory of the Arab tribes. 79 Gen. 2126] THE ABRAHAM STORIES [Gen. 2123 Later Judean Prophetic me nor have I heard of it until to-day . 28But when Abraham set seven ewe lambs of the flock by themselves, 29 Abimelech said to Abraham, What mean these seven ewe lambs which you have set by themselves ? 30And he said, You shaU take these seven ewe lambs from my hand that you may be my witness that I dug this well. 32So they made a covenant at Beersheba, and Abimelech arose with Phicol the captain of his host, and they returned to the land of the PhiUstines. 33He, however, planted a tamarisk tree in Beersheba, and called there on the name of Jehovah, the Everlasting God. 34And Abra ham sojourned in the land of the PhiUstines many days. Early Ephraimite Prophetic me here by God that you will not be false to me, nor to my son nor to my descendants; but that according to the kindness which I have shown you, you will treat me, and the land wherein you have sojourned. 24And Abraham said, I will take oath. 27So Abraham took sheep and oxen and gave them to Abimelech, and they two made a covenant with each other. 31Therefore he called the place Beer sheba [Well of the oath], because there they two took oath with each other. 8trife over the well! Revelation at Beer sheba Cove nant at Beer sheba Gen. 2618] Early Judean Prophetic Narratives Abraham his father — for the Philistines had stopped them after the death of Abraham — and he gave them the same names as his father had given them. 19And when Isaac'? servants dug in the valley, they found there a well of living water. 20Bu the herdsmen of Gerar strove with Isaac's herdsmen, saying, The water i. ours. Hence he caUed the name of the well Esek [Contention], because they contended with him. 21And when they digged another well, they strove for that also. So he called the name of it Sitnah [Enmity]. 22And here- moved from these and dug another well; and for that one they did not strive. Therefore he called the name of it Rehoboth [Room], and said. For now Jehovah hath made room for us and we shall be fruitful in the land 23 And he went up from there to Beersheba. 24Then Jehovah appeared to him the same night and said, I am the God of Abraham thy father, fear no' for I am with thee, and will bless thee and make thy descendants numerou for my servant Abraham's sake. 25And he built an altar there, and caUec upon the name of Jehovah, and pitched his tent there. There also Isaac'? servants dug a well. 26Then Abimelech went to him from Gerar with Ahuzzath his friend, anc Phicol the captain of his host. 27And Isaac said to them, Why have you come to me, since you hated me and have driven me away from you ? ^And they said, We saw plainly that Jehovah was with you, so we said, 'Let there now be an oath between us, even between us and you, and let us make a covenant with you, 29that you will do us no harm, as we have not touched you, and as we have done to you nothing but good, and have sent you away in 80 SEPARATION OF ABRAM AND LOT [Gen. 2630 Early Judean Prophetic Narratives peace.' You are now blessed of Jehovah. 30 And he made them a feast and they ate and drank. 31Then in the morning they arose early and took oaths with each other; and Isaac sent them away, and they departed from him in peace. 32And it came to pass the same day, that Isaac's servants came and told him concerning the well which they had dug, and said to him, We have found water. 33And he caned it Sheba [Oath], therefore the name of the city is Beersheba to this day. § IS. Separation of Abram and Lot — Location of the Kindred Peoples of Palestine, Gen. 13'-" Lot's choice of the lowerJordanvalley Priestly Narra tives 13 6aNow the land was not able to bear them that they might dwell to gether for their goods were many. llbSo they separated themselves the one from the other. 12aAbram dwelt in the land of Canaan. Early Judean Prophetic The rea- Gen. 13 2Now Abram was very rich in cattle, in silver, sons for j ¦ 1 j 3 c thesepa- and in gold. And he went on his journeys from the South 011 Country even to Bethel to the place where his tent had been at the beginning between Bethel and Ai, 4to the place of the altar, which he had made there at the first, and there Abram called on the name of Jehovah. 5And Lot also, who 'went with Abram, had flocks and herds and tents, 6bso that they could not dwell together. 'And when there was a strife between the herdsmen of Abram's cattle and the herdsmen of Lot's cattle (and the Canaanite and the Perizzite dwelt then in the land), 8 Abram said to Lot, Let there be no strife, I beg of you, between me and you and between my herdsmen and your herdsmen; for we are kinsmen. 9Is not the whole land before you ? separate yourself, I pray you, from me. If you go to the left then I will go to the right; or if you go to the right, then I will go to the left. 10Then Lot Ufted up his eyes, and beheld aU the Plain0- of the Jordan that it was well watered everywhere (before Jehovah destroyed Sodom and Gomorrah) , like the garden of Jehovah, like the land of Egypt, as far as Zoar.r llaSo Lot chose for himself all the Plain of the Jordan; and Lot journeyed east; 12band dwelt in the cities of the Plain, and moved his tent as far as Sodom. 13(Now the men of Sodom were exceedingly wicked and sinners against Jehovah.)3 § 15 The main narrative which illustrates Abram's generosity and disregard for material possessions, is obviously from the Judean source, as is shown by the name of the Deity and by such expressions as, garden of Jehovah, in 10, which recalls the prophetic story of the garden of Eden in Gen. 2. Vss. 3- 4 connect the story of the sojourn in Egypt with the older account of the separation from Lot. Vs.6 is the original sequel of 2. Vs. 13 looks forward to the prophetic account of the destruction of Sodom in 19. Vss. 6tt- llb> Ua, however, represent the brief priestly account of the separation, for they state in the language of the later writers facts previously presented in the prophetic version. Cf. 2- 6b- lu. i 1310 Lit., Circle of the Jordan. Basin would perhaps be a more appropriate translation of the Heb. and more descriptive of the southern end of the Jordan valley which broadens out so that it is about fourteen miles across opposite Jericho. r 1310 Lit., As you go toward. * 13" Introduced parenthetically in anticipation of the story of Sodom's destruction, 5 20. 81 Gen. 1318] THE ABRAHAM STORIES [Gen. 171 16. The Divine Covenant and Promise— Title of the Hebrews to Canaan, Gen. 1314-18, 15, 172-14 Promisethat Abram' a descend ants should be many and that they should the land of Ca naan Later Judean Gen.l3i8Then Abram moved his tent, and came and dwelt by the oaks of Mamre, which are in Heb ron, and built there an altar to Jehovah . 15lb,dThenthe Early Ephraimite 15 laAfter these things, 12ba deep sleep fell upon Abram lcandGod spoke in a vision saying, Fear not, Abram, I am thy shield. 3aBut Abram said, Be hold, to me thou Late Prophetic 13 14Jehovah said to Abram, after Lot had separated from him, Lift up now thine eyes, and look from the place where thou art, north ward, south- Priestly Narra tives 17 !When Abram was nine ty-nine years old, Jehovah revealed himself to Abram and said to him, I am El-Shaddai [God Almighty];* walk before me, § 16 Gen. 15, like Gen. 4, presents many complex and perplexing problems. The evidence that it is composed of two different narratives, closely woven together, is conclusive. Thus 2a is a duplicate of 3a and 2b of 3b. The analysis also reveals two complete narratives, in general closely parallel, yet differing radically in details. As the chapter now reads, certain parts are inconsistent with others. Thus the vision in 1 suggests the night and in 5 Abram is asked to look up and see the stars; but in 12 the sun has not set. The prediction in 16 that the bondage will last but three generations is not consistent with the 400 years of 13. Linguistic differences appear in the different sections. Each of the narratives represented in Gen. seems to have had its distinct version of the promise to the Israelitish race through Abraham of possessing ultimately the land of Canaan. The oldest and simplest version is from the early Judean prophetic source, 12: Jehovah appeared to Abram, and said, To thy seed will I give this land; and there he built an altar to Jehovah, who appeared to him. It localizes the revelation at the oak of Moreh at Shechem, when Abram first arrived in Canaan. The fifteenth chapter seems to contain (1) a later more detailed Judean prophetic account of the same, and (2) extracts from the early Ephraimite narratives. The later Judean narrative is characterized by the peculiar expression, the word of J . came, in *¦ 4, found nowhere else in the Pentateuch, but very common in all the other pre-exilic prophetic writings. Cf. 2 Sam. 74, Hos. I1; Is. 2813; Jer. I2, 2l. So also the idioms; I am Jehovah that brought thee out, and to give thee this larid to possess it, in 7, and great river in 18, are water-marks, not of the earlier, but of the later pre-exilic prophetic writings. Furthermore the mode of symboliz ing a covenant by passing between the severed pieces of the sacrifice is similar to that in vogue in the days of Jeremiah. Cf . Jer. 3418. It is generally recognized that Gen. 14 contains a story derived from a source entirely distinct from those represented in the preceding and following chapters. Logically 15 immediately follows 13: the original sequence of Abram's generous act in yielding to Lot was the divine assurance that his reward should be exceedingly great, 151, and the promise of a lineal heir, who should inherit the land, the title to which is conferred by the divine covenant. The remaining verses of 15 also constitute a complete and consistent unit. The revelation comes to Abram, not in the daytime, as in the Judean version of the story, but in a vision at night (cf. la- 6), as usually in the Ephraimite narratives. In response to Abram's complaint that he has no heirs 3a, he is assured that his descendants shall be as numerous as the stars5, and shall return to occupy Canaan after residing for three generations16 in a foreign land. Idi oms such as after these times,1 and Amorite,K confirm the conclusion that here and in connection with the all-important promises to the race, the citations from the early Ephraimite prophetic narratives are first introduced into Genesis. The definite statement that the sojourn in Egypt would last just 400 years (which conflicts with the estimate in 15) and the last clause in11 (cf. goods, 136a) are evidently from a later priestly editor. The importance of this traditional title to Canaan in the minds of the Hebrews is further demonstrated by the presence of still another brief version of the story in 1314-17. Its flowing style and use of the term Jehovah indicates that it comes from the prophets of Judah. Its promises exceed those found in the preceding versions. Its hortatory tone also suggests that it is from the evangelical school of writers, which wrote the book of Deuteronomy. Cf. Introd., pp. 42, 43. Gen. 17 contains the late priestly version of the divine promise to Abram and culminates in the third great covenant thus far recorded in this group of narratives. It is sealed by the rite of circumcision, which is represented as being first revealed to Abraham. For the prophetic theories regarding the origin of this widespread institution, cf. §§ 61 and 109. 1 171 The priestly narratives suggest the orderly, progressive nature of divine revelation by the different names whereby, according to them, the Deity was known in succeeding ages. They assume that at the creation, it was simply, God, Elohim; to the patriarchs, El-Shaddai, 283, 3511, 483, Ex. 83; and to Moses, Jehovah, Ex. 82"7. The derivation of Shaddai is not certain. It may come from the verb to destroy, hence the Destroyer, the Almighty, or to throw, or it may be composite and equivalent to the Sufficient (Ho Hikanos of Aquila and Theodotion). 82 Gen. 151] THE DIVINE COVENANT PROMISE [Gen. 1314, 171 Later Judean word of Jehovah came to Abram saying, Thy re ward is exceed ingly great. 2aBut Abram said, O Lord Jehovah, what wilt thou give me? I go childless, 3band, indeed, one born in my house is mine heir. 4Thereupon the word of Jehovah came to him, say ing, this man shall not be thine heir, but he that shall come forth from thine own body shall be thine heir. 6And he be lieved in Jehovah ; and Jehovah reck oned it to him as righteousness. 7And he said to him, I am Jeho vah that brought thee out of Ur of the Chaldees, to give to thee this land to inherit it. 8 And he said, O Lord Jehovah, how shall I know that I shall in herit it ? Early Ephraimite hast given no off spring, 2band he that shall be pos sessor of my house is Eliezer of Da mascus." 5Then [God] caused him to go outside and said, Look now toward heaven, and number the stars, if thou art able to number them ; and he said to him, So shall thy descendants be. 13He also said to Abram, Know certainly that thy descendants shall be resident aliens in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. 14Bu t also that na tion, whom tbey shall serve, will I judge, and after ward they shall come out with many goods. ¦"'But thou shalt go to thy fathers in peace; thou shalt be buried in a Late Prophetic Priestly Narra- ward, eastward, and westward; and be perfect, 15for all the land 2and I will make which thou my covenant seest, I will give between me and to thee and to thee and will thy descendants make thy de- forever. 16And scendants exceed- I will make thy ingly numerous. descendants as 3Then Abram fell the dust of the on his face: and earth, so that if God talked with a man can num- him saying, 4As ber the dust of for me, behold, the earth, then my covenant is may thy de- with thee, and scendants also thou shalt be the be numbered. father of a mul- 17 Arise, walk titude of nations. through the 5Neither shall thy length and name any longer breadth of the be called Abram, land; for to thee but thy name will I give it. shall be Abra ham;* for the fa ther of a multi- t u d e of nations have I made thee. 6And I will make thee exceedingly fruitful, and will make nations of thee, and kings shall spring from thee. 7And I will establish my cove nant between me and thee and thy descendants after thee throughout their generations for an everlasting covenant, to be a God to thee and to thy descendants after thee. 8And I will give to thee, and to thy descend ants after thee, the land of thy so- u 15?h Heb. is obscure. Syr. and Chaldee, Eliezer the Damascene. v 17s According to the priestly writers the new stage in revelation is marked, not only by the change in the name of God, but also by that of the patriarch and later that of his wife, 1715. Cf . that of Jacob to Israel in 32™. They represent the later attempts to explain these double names. For another explanation cf. note § 17. While the popular derivation of the name, Abraham, here suggested rests simply on similarity of sound, its real etymology cannot be definitely de termined. Possibly it is simply a longer form of Abram, which is itself a compound word meaning Lofty father, or Father of the lofty one, or, more probably, The lofty one (Ham) is father. The name appears on a contract tablet of the reign of Apil-Sin, the grandfather of Hammurabi, who lived about 2250 B.C. and who figures as Amraphel in Gen. 14. 83 Gen. 1515] Later Judean THE ABRAHAM STORIES [Gen. 178 The di vine cov enant confirm ing the promise Early Ephraimite good old age. 16And in the fourth generation they shall come hither again; for the iniquity of the Amorite is not yet full. 9 And he said to him, Take for me a heifer of three years old, and a she- goat of three years old, and a ram of three years old, and a turtle dove, and a young pigeon. 10And he took for him all these, and divided them in the middle, and laid each half over against the other; but the birds he did not divide. lxAnd the birds of prey came down upon the carcasses, but Abram drove them away. 12a'°And when the sun was going down ,wlo, a horror of great darkness fell upon him. 17And it came to pass that, when the sun had set and it was dark, there appeared a smoking furnace, and a naming torch that passed be tween these pieces. 18At that time Jehovah made a covenant with Abram, saying, To thy descendants I give this land, from the river of Egypt unto the great river, the river Euphrates* "(the Kenite, the Kenizzite, the Kadmonite, 20the Hittite, the Perizzite, the Rephaim. althe Amorite, the Canaanite, the Girgashite, and Jebusite). Priestly Narratives journings, all the land of Canaan, for an everlasting possession, and I will be their God. 9 God also said to Abraham, And as for thee, thou shalt keep my cove nant, thou, and thy descendants after thee throughout their genera tions. 10This is my covenant, which ye shall keep, between me and you and thy descendants after thee: every male among you shall be circumcised. nWhenever ye are circumcised, the flesh of your foreskin shall be a sign of a covenant between me and you. 12 And every male when he is eight days old, shall be circumcised throughout your generations, he who is born in the house, or bought with money of any foreigner who is not of thine offspring. 13He who is born in thy house and he who is bought with thy money must surely be circum cised. Thus my covenant shall be in your flesh for an everlasting covenant. 14 As for the uncircumcised male, who is not circumcised in the flesh of his foreskin, that one shall be cut off from his people; he hath broken my covenant. § 17. Victory over the Four Eastern Kings— Achievements of the Ancestor of the Hebrews, Gen. 14 Independent Jewish Tradition Gen. 14 JNow it came to pass in the days of Amraphel king of Shinar, the five Arioch king of EUasar, Chedorlaomer king of Elam, and Tidal king of Goiim, 11 2that they made war with Bera king of Sodom, and with Birsha king of w 1512 Syr. and Lat. read, terror and great darkness. ' 15'8b Except in Ex. 2331 the exact definition of the boundaries of Israel is found only in the later prophetic passages. § 17 Gen. 14 has few points of contact either in contents or literary style with the other Abraham narratives. It is generally recognized that it is derived from an independent source. 84 Rebellion of longs VICTORY OVER THE FOUR EASTERN KINGS [Gen. 14? Independent Jewish Tradition Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela (that is, Zoar). 3A11 these joined together in the vale of Siddim (that is, the Salt Sea). 4Twelve years they had been subject to Chedorlaomer, but in the thirteenth year they had rebelled. 5Therefore in the fourteenth year Chedorlaomer, The pre- and the kings that were with him, came and smote the Rephaim in Ashteroth- conquest Karnaim,the Zuzim in Ham, the Emim in Shaveh-Kiriathaim, 6and the Ho- tine by rites in their Mount Seir, to El-Paran, which is by the wilderness. 7Then they em returned and came to En-Mishpat (that is, Kadesh), and smote all the coun- gs try of the Amalekites, and also the Amorites, who dwelt in Hazazon-Tamar. 8Thereupon the king of Sodom went out together with the king of Gomor rah, the king of Admah, the king of Zeboiim, and the king of Bela (that is, Zoar) ; and they set themselves in battle array against them in the valley of Battle . valley of Siddim It represents the patriarch in the unparalleled role of a chivalrous knight, valiant, generous, very different from the Abram who in Egypt and in the court of Abimelech was afraid to acknowledge Sarah as his wife, § 13, or the prophet whose eyes were fixed alone on God and the future of his descendants. The references within the story suggest that it logically belongs after the separation from Lot and before the account of the destruction of Sodom, § 20. Wide differences of opinion exist regarding the origin and historical value of this chapter. Its assumption that populous cities once skirted the Dead Sea seems to be disproved by the testimony of geology. The improbabilities in the story are also patent and become all the more glaring when the eastern invaders are identified with the kings of Elam and Baby lonia. The only parallels to the story appear in the late Jewish traditions which represent Abraham as conquering and occupying Damascus. The literary style of the narrative also resembles more the late priestly than the earlier prophetic stories. In its present form at least the narrative appears to come from a post- rather than a pre-exilic writer. It is not improbable, also, that it combines originally distinct stories regarding, (1) the invasion of the Eastern kings, (2) a victory of the Hebron chieftain Abram, and (3) the blessing of Melchizedek. Although in their present literary form, these stories seem to be late, it does not necessarily follow that they do not embody very old traditions. Chedorlaomer is clearly an Elam it e name (Kudur- Lagamar). Amraphel may well be the later form of the name of the famous Babylonian king Hammurabi who ultimately delivered his nation from the Elamite yoke. EUasar is perhaps the Hebrew form of Larsa, one of the important towns of southern Babylonia. Goiim may be a variant for Gutium, an ancient state lying between Babylonia and Media. The fact that the Elamites ruled Babylonia prior to 2200 b.c. and that these eastern powers at times extended their authority to the Mediterranean is established by the testimony of the Babylonian in scriptions. The evidence, therefore, is reasonably conclusive that the story of the four kings embodies genuine historical data. The record was most probably kept in Babylonia, where the cuneiform system of writing was in use from an early period. The names of the Palestinian cities might have been preserved by Canaanitish tradition — possibly in written records. Like wise the references to Melchizedek, although probably introduced later into the present story, may rest upon a historical basis. The site of Solomon's temple was probably an ancient Canaanitish sacred place. El Elyon (God Most High) was worshipped by the Phoenicians, and therefore by the Canaanites as well as the Hebrews. Priestr-kings appear in earliest Semitic history. The name Melchizedek is strikingly similar to Adonizedek, a later king of Jerusalem, mentioned in Josh. 101. Melchizedek 's words are in the form of an ancient oracle, which prob ably represents the original nucleus of the tradition. It must be remembered, however, that all of the identifications suggested above are only possibilities, not certainties. Until they are further proved or disproved by the testimony of the monuments, it is exceedingly hazardous to base important conclusions upon them. The presence of Abraham in a story, the back ground of which antedates the beginnings of Hebrew history by many centuries, is variously explained. By some it is regarded simply as the result of the later Jewish tendency to exalt the traditional ancestor of the race by making him the conqueror of mighty world-powers and the patron of kings. It is perhaps more natural to expect here also a basis of historical fact, in which case Abram would be an early Canaanit ish or possibly Aramean hero who led a successful attack against the eastern kings. It is by no means incredible that the record of the incident was preserved in some of the Canaanitish cities like Jerusalem, which appears as an important Palestinian town long before the advent of the Hebrews. The presence of the two names Abram and Abraham may be due to the fact that one of them belonged to this early hero and the other to the immediate ancestor of the Hebrews. Cf., however, note § 16. Unfortunately later editors have conformed the usage of the name to the priestly explanation of 175 (cf . § 16) , so that before 175 Abram always appears and after that verse Abraham. The result is that it is impossible to determine what name was original to the different narratives. Thus, at almost every point, exact data are lacking Iqx the definite solution of the intricate problems with which this remarkable chapter is crowded 65 Gen. 148] THE ABRAHAM STORIES Independent Jewish Tradition Siddim; 9against Chedorlaomer king of Elam, Tidal king of Goiim, Am- raphel king of Shinar, and Arioch king of Ellasar; four kings against the five. 10Now the valley of Siddim is full of bitumen pits; when therefore the kings of Sodom and Gomorrah fled, they fell into them, but those who remained fled to the mountain. Sack of nThen they took all the goods of Sodom and Gomorrah, and all their and Go- provisions and went their way. 12They also took Lot, Abram's brother's sen, who dwelt in Sodom, and his goods and departed. Abram's 13But one who had escaped came and told Abram the Hebrew. Now he ouspur- dwelt by the oaks of Mamre the Amorite, brother of Eshcol, and brother of Aner, and these were supporters of Abram. 14 When Abram heard that his kinsman had been taken captive, he led forth his trained men, born in his house, three hundred and eighteen, and pursued as far as Dan. 15Then, dividing his band in order to attack the kings by night,y he with his servants smote them, and pursued them to Hobah, which is north of Damascus. 16So he brought back all the goods, and also his kinsman Lot, with his goods, as well as the women and the people. Meeting 17Then the king of Sodom went out to meet him, after his return from the Meiohiz- defeat of Chedorlaomer and the kings who were with him, at the valley of Shaveh (that is, the King's Vale) . 18Melchizedek king of Salem also brought out bread and wine; and he was priest of God Most High. 19He blessed him saying, Blessed be Abram before God Most High, Possessor of heaven and earth. MAnd blessed be God Most High, Who hath delivered thy foes into thy power. Then Abram gave him a tenth of all. Eestora- 21And the king of Sodom said to Abram, Give me the persons, and take the the1 ° goods for yourself. 22But Abram said to the king of Sodom, I have lifted up IXe'sod- my hand to Jehovah, God Most High, Possessor of heaven and earth, 23that I will not take a thread nor a sandal-thong nor anything that is yours, lest you should say, I have made Abram rich. ^By no means! Only that which the servants have eaten, and the portion of the men who went with me, Aner, Eshcol, and Mamre — let them take their portion. 18. Birth of Ishraael— Origin of the Ishmaelites, Gen. ll30, 161"16 Late Priestly Narratives 16 laNow Sarai, Sarai's Abram's wife, bore him Efnof Early Judean Prophetic Sarai's Gen. 11 30Now Sarai was barren; she had tatSfoj no children; 16 lbbut she had an Egyp- Hagar to OJ r _______ _ _ Hagarto Abram Abram y 1415 Heb., He divided himself against them by night, he and his servants and smote them. The original is here so elliptical that the meaning is obscure, if translated with bare literalness. § 18 The presence of two parallel narratives in Gen. 16 is readily recognized. The chronologi cal data and the formal, repetitious style of 3. ls. ls indicate that they contain the priestly account of the birth of Ishmael to whom reference is made in 1720' 2 5. The formula Sarai Ab ram's wife, in '» is also the same as that in 3°. The rest of the chapter clearly is from the Judean prophetic group of narratives, to which also belongs ll30, for it is the natural introduction to the story and here finds its true setting as the parallel to 16u. Vss. '¦ 10 interrupt the divine 86 Gen. 161] BIRTH OF ISHMAEL [Gen. 163 Sarai'sJealousyand Ua- iight Late Priestly Narratives no children, 3so she took Hagar the Egyptian, her maid-servant, after Abram had dwelt ten years in the land of Canaan, and gave her to Abram her husband to be his wife. 15And Hagar bore Birth of « . , . i lBhmael Abram a son, and Abram called the name of his son, whom Hagar bore, Ish- mael, 16and Abram was eighty-six years old, when Hagar bore Ishmael to •Abram. Divine promise to Hagar regard ing de scendant? Early Judean Prophetic tian* maid-servant whose name was Hagar. 2 And Sarai said to Abram, Behold now, Jeho vah hath denied me children ;yy 3go in, I pray you, to my maid-servant; it may be that I shall obtain children by her.zz Then Abram needed the voice of Sarai 4and went in unto Hagar, and she conceived. And when she saw that she had conceived, her mis tress was despised in her eyes. 5Therefore Sarai said to Abram, May the wrong I suffer be upon you.a I myself gave my maid-servant into your bosom; and now that she sees that she has con ceived, I am despised in her eyes; Jehovah judge between me and you . 6But Abram said to Sarai, Behold, yom maid-servant is in your power ,b do to her whatever seems right to you. Then Sarai ill-treated her so that she fled from her presence. 7 And the Messenger of Jehovah found her by a spring of water in the wilder ness, by the spring in the way to Shur. 8And he said, Hagar, Sarai's maid servant, whence earnest thou ? and whither art thou going ? And she said, I am fleeing from the presence of my mistress Sarai. 9Then the Messenger of Jehovah said to her, Return to thy mistress and submit thyself to her authori ty.0 10Moreover the Messenger of Jehovah said to her, lwill make thy de scendants so many that they can not be numbered because they are so numer ous. nThe Messenger of Jehovah also said to her, Behold, thou art with child, and shalt bear a son; and thou shalt call his name Ishmael [God hears], because Jehovah hath heard of thy ill-treatment. promise given by the angelic messenger in u- u, and appear tohave been added by a later editor, who recognized that the other account of Hagar 's expulsion in 21 required that she be brought back to Abram's home, and who sought in this way to harmonize the two narratives. That they are widely variant versions of the same tradition, which aimed to explain the origin of the Ishmaelites and to indicate their relationship to the Hebrews, seems probable. Chap. 21 evidently contains the Ephraimite parallel, cf. § 21. The details of the two stories, however, differ so radically that it is difficult to introduce them side by side. In 21 Isaac has been born and Ishmael is a lad, when his mother is driven by Sarah and Abraham into the desert. The stories regarding Ishmael stand in no very close relation to those which precede and follow. The reason is probably because they were derived from a very old cycle of traditions, which preserved the memory of the relationships and alliances between the ancient Arabian tribes — the Hagarites, the Mu^rites and the Ishmaelites — and the ancestors of the Hebrews, and were probably originally distinct from the Lot cycle of stories (§§ 14, 19, 20). In 21 they are, however, interwoven with the group of narratives which relate to the direct ancestors of the Hebrews through Isaac. In general the arrangement adopted by the editor of Gen. is as satisfactory as any which can be devised; for the succeeding narratives assume events recorded in those which precede. ¦ 16lb Or Mucrite. The statement that Sarai's maid was a native of Egypt (or Mupri) is in harmony with the account of Abram's sojourn in that land (129-13). If in the original story Hagar was from M_jri, her object in fleeing into the desert was obviously that she might return to her home. The Hagarites like the Ishmaelites, figure in biblical history as a wandering Arab people (cf., e.g., 1 Chrs. 5">. '•). Representatives of both of these tribes were found among the followers of David (1 Chrs. 217, ll38). yy 162 Heb., restrained me from bearing. ¦¦ 16s For the laws of Hammurabi which recognize this institution, cf . Appendix VI. • 16* Heb., my wrong upon you. * 168Heb., hand. • 16s The Heb. may also be translated, endure the ill-treatment which she inflicts upon thee. The verb is the same as in Bb, which states that Sarai ill-treated Hagar. 57 Gen. 1612J THE ABRAHAM STORIES Early Judean Prophetic Narratives uHe shall be like a wild-ass,4 His hand against every man, And every man's hand against him ; And he shall dwell over against all his kinsmen. 13Then she called the name of Jehovah, who had spoken to her, El-roi [Thou art a God that seeth me]; for she said, Have I seen God and am I still alive after I have looked upon him r* "Therefore the well is called Beer-lahai-roi [Well of the living One who seeth me], (behold, it is between Kadesh and Bered). § 19. Promise of a Son to Sarah— Miraculous Origin of the Race, Gen. IS1-1', 17i5-2' Early Judean Prophetic Narratives Abra- Gen. 18 xNow Jehovah appeared to [Abraham] by the oaks of Mamre, hospital- as he was sitting at the entrance of the tent in the heat of the day; 2and, as he lifted up his eyes and looked, there stood three men before him. And as soon as he saw them, he ran from the entrance of the tent to meet them and bowed himself to the ground, 3and said, My lords, if now I have found favor in your sight, do not, I pray you,f pass by your servant. 4Let now a little water be brought, that you may wash your feet, and rest yourselves under the tree; 5and let me bring a morsel of bread, that you may refresh yourselves; afterwards you may pass on, since for this reason you are passing by your servant. And they replied, Do even as you have said . 6So Abraham hastened into the tent to Sarah, and said, Make ready quickly three measures of fine meal, knead it, and bake cakes. 7Abraham also Tan to the herd, and took a calf, tender and good, and gave it to the servant, that he might prepare it d 1612 Lit., Wild ass of a man, i. e., free, untamed, ever moving from place to place (cf. Job 396-8), appropriately describing the habits of the roving Arabs of whom Ishmael was the type and traditional ancestor. e i6i3b Heb. text is obscure, Have I even here looked after him who seeth me. So Syr. and Lat. Gk. has, For I have seen face to face him who sees me. Slight and probable emendations of the text give the above reading. § 1 9 The language and the naive representation of the divine beings , as eating and conversing with Abraham, proclaims that 181-15, like the story of the garden of Eden, which it resembles, is from the early Judean prophetic group of narratives. The story reflects the nomadic period, when it probably originated. Like an Arab sheik, Abraham personally waited on his guests and stood by while they ate. The food which he offered them was curds and milk with a calf from the herd. The story illustrates the primitive method of stating the fact that from the beginning Jehovah was caring for and preparing the Hebrew race for its divine mission. The later parallel is found in 17, where the priestly historian has combined this more specific promise of a son to Sarah, 18-27, with the more general assurance that Abraham's descendants should be many and possess the land of Canaan, 1-1 _ ' 183 In the Heb. text of 3 the one addressed is in the singular; while in 6, which continues the speech of Abraham, the second person plural suddenly appears. Various theories have been advanced to explain this unusual phenomenon. Some have inferred from this that two originally distinct documents have been joined together. Cf. also 9- 10- 15. ". The language and representation of 1-ls, however, indicate that the story is a complete unit. It is significant that the Sam. has preserved the plural throughout in 3. There is nothing in the context to suggest that Abraham, when he first addressed them, suspected the real character of his guests. Cf. the corresponding address of Lot, 19 2. The Sam. therefore appears to have retained the original text and has here been followed. The desire of a later editor to eliminate the polythe istic suggestions of the primitive story is the most probable explanation of the change. Cf . the introduction of God (Elohim) in 2*b-&* and the use of the double names of the patriarch con sistently with the priestly explanation in 17. The sudden change from the plural to the singular in 18'' 10 may also be the work of a later hand, although it is natural that the important promise which follows should come from the mouth of' Jehovah, 88 PROMISE OE A SON TO SARAH [Gen. 187 Early Judean Prophetic Narratives quickly. 8And he took curds and milk, with the calf which he had dressed, and set before them, and he was waiting on them under the tree, while they ate Promiseof a son toAbra- 9Then they said to him, Where is thy wife ? And sUS™4 he said, There within the tent. 10And he said, I will certainly return to thee about a year from now, and then Sarah thy wife shall have a son. But Sarah was listening at the entrance of the tent, which was behind him. uNow Sarah and Abraham were old, well advanced in years (it had ceased to be with Sarah after the man ner of women). ^There fore Sarah laughed8 to herself, saying, After I am old and worn out shall I have pleasure, my lord being old also ? 13And Je hovah said to Abraham, Why did Sarah laugh, saying, 'Shall I, even when I am old, indeed bear a child ?' 14Is any thing too wonderful for Jehovah ? At the appoint ed time about a year hence, I will return to thee and Sarah shall have a son. 15Then Sarah de nied, saying, I did not laugh; for she was afraid. And he said, Nay, but thou didst laugh. Late Priestly Narratives 17 15Then God said to Abraham, as for Sarai Promise thy wife, thou shalt not call her name Sarai, but and8**0 Sarah shall be her name. 16And I will bless dSSLd- her, and moreover will give thee a son from anta her: yea, I will bless her, and she shall become the mother of nations; kings of peoples shall descend from her. 17Then Abraham fell on his face and laughed8, and said to himself, Shall a child be born to one who is an hundred yeara old? and shall Sarah who is ninety years old bear children? 18And Abraham said to God, O that Ishmael might live before thee! 19But God said, Nay, truly Sarah thy wife is about to bear thee a son; and thou shalt call his name Isaac. And I will establish my covenant with him for an everlasting covenant for his descend ants after him. 20However I have heard thee regarding Ishmael: behold, I have blessed him, and will make him fruitful and his descendants exceedingly many. Twelve princes shall he beget, and I will make him a great nation. 21But my covenant will I establish with Isaac, whom Sarah shall bear to thee at this appointed time next year. 22When he had finished talking with him, God went up from Abraham. 23Then Abraham took Ishmael his son, and all circum- who were born in his house, and all who were E° bought with his money, every male among the mShis men of Abraham's house, and circumcised the hokf" flesh of their foreskin that very same day, as God had said to him. 24Now Abraham was ninety-nine years old, when he was circumcised in the flesh of his foreskin. 25And Ishmael his son was thirteen years old, when he was circum cised in the flesh of his foreskin. 26On this very same day was Abraham circumcised, with Ish mael his son. 27And all the men of his house, those born in the house and those bought with moneyfromforeigners,were circumcised withhim. « 18", 17" The Heb. verb 'sahak) has the same sound as the word Isaac. The incident, preserved with variations in both versions, was clearly intended to suggest the origin of the 89 Gen. 1816] THE ABRAHAM STORIES i 20. Destruction of Sodom and Deliverance of Lot- Ancient Canaanites, Gen. 1816-19M -The Guilt of the Departure of the men Jehovah's revelation of the ob- jectofhis visit Abra ham'sinterces sion for Sodom Early Judean Prophetic Narratives Gen. 18 16Then the men rose up from there and looked off in the direction of Sodom, and Abraham went along with them to speed them on their way. 17 And Jehovah said, Shall I conceal from Abraham that which I am about to do, 18Bince Abraham shall surely become a great and mighty nation and all the nations of the earth shall invoke a blessing like his for themselves ? I9For I have chosen him11, in order that he may charge his sons and his household after him, and that they may keep the way of Jeho vah, by doing righteousness and justice, to the end that Jehovah may bring upon Abraham that which he hath promised concerning him. 20Therefore Jehovah said, Because the complaint concerning Sodom and Gomorrah is great, and because their sin is very heinous,21 1 wish to go down and see whether they have done exactly according to the complaint which comes to me1; and if not, I wish to know. 22So the men turned from there and went toward Sodom, but Abraham remained standing before Jehovah.i 23Then Abraham drew near and said, Wilt thou con sume the righteous with the wicked? 2iPerhaps there are fifty righteous within the city, Wilt thou consume and not spare the place for the fifty righteous that are in it ? 25Be it far from thee to do after this manner, to slay the righteous with the wicked ! and that the righteous should be as the wicked, far be it from thee ! Shall the Judge of all the earth § 20 This is the continuation of the Judean prophetic account of the visit of the angelic beings. The primitive naive conception of the Deity pervades it. Jehovah himself must go down to investigate personally, as in the story of the tower of Babel, § 9, conditions in Sodom and Gomorrah (21). Vss. 17-19 separate 16 from its natural sequence 2° and also represent Jehovah's purpose as already formed (cf. 21). Their moralizing tone and the presence of expressions like all the nations of the earth and do justice and judgment, likewise indicate that they are later am- §lifications, intended to emphasize the privileges vouchsafed to the ancestor of the Israelites. imilarly the original continuation of ^ is found in the last clause of 33. In ^b-33* the fate of the guilty cities is assumed to be determined. Cf. M with 21. The title and conception of Je hovah as Judge of the whole earth in 25 reveal a much later stage in prophetic thought than that represented in the original narrative. Abraham's plea for Sodom is strikingly parallel to the popular belief which was combated by Ezekiel (1412-20, 1820). Back of the ancient story is the powerful impression which the Dead Sea with its bitter waters, its barren shores, its pools of petroleum, and the evidences of volcanic action, made upon the minds of the ancients. The impression was deepened by the striking contrast pre sented by the fertile Jordan valley to the north. The belief was also current that the plain about the Dead Sea was once a veritable Eden, 1310, 1925. Only in recent times have geological investigations demonstrated that in the prehistoric periods the Jordan valley was but an estuary of the Red Sea, the waters of which probably extended to the foot of Mount Hermon, and that the Dead Sea itself is the residuum of the lake which remained when the land to the south rose, shutting out the waters of the ocean. Primitive man, therefore, sought and found a simpler explanation: it was that the divine judgment had fallen upon this once fertile region because of the shameful guilt of its inhabitants. Possibly the tradition also preserves the memory of a great volcanic upheaval, accompanied by explosions of condensed gas and petro leum. The narrative, as it came in its present form from the land of the prophetic historians, illus trates vividly the certain judgment that will overtake those who deliberately disregard moral laws and that, on the other hand, Jehovah will deliver from every peril those, who, like Lot, are loyal to the demand of hospitality and religion. The story figures prominently in later pro phetic thought. Cf. Amos 4", Hos. lis, i9- i?, o, i0( 3^ i3i9( zeph. 2», Jer. 2314, 4918, 50« Dt 29H 3232t ps. n6, 140". In three early prophecies, Am. 4", Is. 13">, Jer. 50w, God, not Jehovah, is referred to as the destroyer of Sodom, from which it may be inferred that the original tradi tion was derived by the Hebrews from the older inhabitants of Palestine. h 1819 Heb., / have known; but this verb is constantly used by the prophets to describe along, close acquaintance between individuals. Cf. Am. 31. Also of the most intimate relations of husband and wife. In the present context Jehovah establishes the acquaintance with a defi nite purpose, hence it must be translated as above. i 1820-21 The subsequent context demands the plural, rather than the singular. Possibly the change to the singular was made by the later editor, who added 17-19. In 1917 the Heb. like wise has he, where the Gk. and the context clearly indicate that they was found in the original i ig22b Heb. , Abraham remained standing before Jehovah; but according to the first part of the verse the angelic beings had already departed. A rabbinic tradition states that the words Abraham and Jehovah were transposed by later scribes because the expression stand before implied the doing homage to another. This explanation of the Heb. order is exceedingly probable. 90 THE DESTRUCTION OF SODOM [Gen. 182S\ Early Judean Prophetic Narratives not do justice ? 26And Jehovah said, If I find in Sodom fifty righteous within the oity, then I will spare all the place for their sake. 27And Abraham answered and said, Behold now, I have presumed to speak to the Lord, even though I am but dust and ashes ; ^per haps there will be lacking five of the fifty righteous. Wilt thou destroy all the city for lack of five ? And he said, I will not destroy it if I find there forty-five. 29And he spoke to him yet again, and said, Perhaps forty will be found there. And he said, For the sake of forty I will not do it. 30And he said, O let not my Lord be angry, but let me speak : perhaps thirty will be found there. And he said, I will not do it, if I find thirty there. 31 And he said, Behold now, I have presumed to speak to the Lord : perhaps twenty will be found there. And he said, For the sake of twenty I will not destroy it. 32And he said, Oh let not the Lord be angry, but let me speak yet this once : perhaps ten will be found there. And he said I will not destroy it for the ten'B sake. 33Then Jehovah went his way as soon as he had ceased talking with Abraham. Then Abraham returned to his Lot's place, 191 and the two Messengers11 came to Sodom in the evening as Lot was t?o_ _f sitting in the gate of Sodom. When Lot saw them he rose up to meet them, and bowed himself with his face to the earth, 2and said, Now, my lords, turn aside, I pray you, into your servant's house and spend the night, and wash your feet; then you shall rise up early, and go on your way. And they said, Nay, but we will spend the night in the street. 3But he urged them so strongly that they turned aside to him, and entered into his house; and he made them a feast, and baked unleavened bread, and they ate. 4But before they had lain down, the men of the city (the men of Sodom), shame- both young and old, all the people from every quarter surrounded the house; otthe" 5and they called to Lot saying to him, Where are the men who came in to you ites°m to-night? Bring them out to us that we may know them. 6Then Lot went out to them at the door-way, but he shut the door after him. 7And he said, I pray you, my friends,1 commit no crime. 8Behold now, I have two daugh ters that have not known man; let me, I pray you, bring them out to you, and do to them as you desire, only do nothing to these men, inasmuch as they have come under the shadow of my roof. 9But they replied, Stand back. And they said, This one came in to sojourn, and he would set himself up as a judge; now we will treat you worse than them. And they pressed hard against the man (Lot) and drew near in order to break the door. 10But the men reached out and drew Lot to them into the house, and shut the door, uand smote the men who were at the door of the house with blindness, both small and great so that they became tired of searching for the door. Deliver- 12Then the men said to Lot, Hast thou here any Lot60 besides? Son-in-law, and thy sons, and thy daughters, and whoever thou hast in the city, bring them out of the place; 13for we are about to destroy this place; because great complaint con cerning them has come to Jehovah, and Jehovah hath sent us to destroy it . 14So Lot went out and spoke to his sons-in-law, who were to marry his daughters , and said , Up , get you out of this place ; for Jehovah will destroy the city. But he ap peared to his sons-in-law as one who was jesting. Late Priestly Narratives 19 29Now it came to pass, when God destroyed the cities ,of the Plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when he over threw the cities in which Lot dwelt. k 191 In the original story the men is employed to describe the visitors. Cf. 1810-22, 1910- n> 10. '19' Heb., brothers. Cf. 294, § 32. 91 Gen. 19«] THE ABRAHAM STORIES Early Judean Prophetic Narratives 15 And when the rosy glow of morning appeared, the Messengers urged Lot, saying, Arise, take thy wife, and thy two daughters who are here, lest thou be consumed in the punishment of the city. 16But as he hesitated, the men took hold of his hand and the hands of his wife and of his two daughters (since Jehovah was merciful to him) and brought him forth and set him outside the city. 17And it came to pass, when they had brought them outside that they said, Escape for thy life ; look not behind thee, neither stay thou in all the Plain; escape to the mountain lest thou be consumed. 18But Lot said to them, Oh no, my lords! 19Behold now, thy servant hath found favor in thy sight, and thou hast magnified thy loving kindness, which thou hast shown to me in saving my life — and I cannot escape to the mountain, lest evil over take me, and I die— ^see now, this city is near to which to flee, and it is a little one. Oh, let me escape thither, (is it not a little one ?) and my fife shall be preserved. 21And he said to him, I have also accepted thee concerning this thing, in that I will not overthrow the city of which thou hast spoken. ^Hast en, escape thither; for I cannot do anything until thou enter there. There fore the name of the city was called Zoar [Small]. 23 And the sun had risen upon the earth when Lot came to Zoar. Destruc- 24Then Jehovah rained upon Sodom and Gomorrah brimstone and fire the cities from Jehovah out of heaven, 25and he overthrew those cities, and all the Plain, Plain with all the inhabitants of the cities, and that which grew upon the ground. of lot ^ 26But [Lot's] wife looked back from behind him and she became a pillar of salt. e 27And Abraham rose up early in the morning to the place where he had stood™ before Jehovah, 28and looked towards Sodom and Gomorrah, toward all the region of the Plain, and beheld: and there the smoke of the land had begun to ascend as the smoke of a smelting-furnace. § 21. Origin of the Moabites and Ammonites— Relationship between These Peoples and the Hebrews, Gen. 19s0-38 Early Judean Prophetic Narratives Lot's me Gen. 19 30Then Lot went up from Zoar and dwelt in the mountain, and £Uee his two daughters with him — for he was afraid to dwell in Zoar — and lived in the cave together with his two daughters. 31 And the elder said to the younger, Our father is old, and there is no one "19^ Evidently an editorial addition intended to harmonize the inserted account of Abra ham's intercession, IS221*"33', with the original narrative. § 21 The ancient tradition of the destruction of Sodom is the nucleus about which have gathered several early prophetic stories. The present narrative was originally intended to answer the questions naturally suggested by close analogies in language, institutions and relig ious customs between the Israelites and their near neighbors across the Jordan and the Dead Sea. In the light of the higher moral standards of a later age, the Hebrews doubtless regarded this traditional origin of these, their hated enemies, as disgraceful. Cf. Dt. 32s2. Among many ancient peoples, e.g., the Egyptians and Persians, marriage with near relatives was toler ated and even among the early Israelites the practice was not unknown. Cf. story of Tamar Gen. 38, § 44. The obligation to perpetuate the family or race was held by the ancient Semites to be so sacred that they probably considered the act of Lot's daughters a virtue rather than a crime. The tradition itself may, as Gunkel suggests (Genesis, p. 197) , have originated among the Moabites and Ammonites and have been localized at one of the grottoes near Zoar, known as the cave of Lot30. If so its original purport was to emphasize the heroism of the ancestors and the purity of the blood of these peoples. 92 ORIGIN OF THE MOABITES AND AMMONITES [Gen. 1931 Early Judean Prophetic Narratives on the earth to come in unto us after the manner of all the world. 32Come let us make our father drink wine and we will lie with him, that we may preserve our race through our father. 33So they made their father drink wine that night; and the elder went in and lay with her father. He, how ever, did not know when she lay down, nor when she arose. 34Then in the morning the elder said to the younger, Behold, I lay last night with my father. Let us make him drink wine to-night also; and you go in and lie with him, that we may preserve our race through our father. 35So they made their father drink wine that night also. And the younger arose and lay with him. He, however, did not know when she lay down nor when she arose. 36Thus both the daughters of Lot were with child by their father. 37 And the elder bore a son, and called his name Moab [From an own father]. He is the father of the present11 Moabites. 38The younger also bore a son and called his name Ben-ammi° [Son of my kinsman]. That one is the father of the present11 Ammonites. Device of his daughters to perpetuate theii families Origin of the Moabitesand Am monites § 22. Birth of Isaac and Expulsion of Hagar — Relationship between the Ishmaelites and the Hebrews, Gen. 211-21 Birth of Isaac Early Judean Gen. 21 laNow Jeho vah visited Sarah as he had said. 2aThen Sarah conceived and bore Abra ham a son in his old age, 7and said, Who would have told Abraham that Sarah should give chil dren suck? for I have borne him a son in his old age! Early Ephraim ite 21lbNowGo_P did to Sarah as he had prom ised. 6And Sa rah said, Laugh ter hath God prepared for me; every one that hears will laugh at me. Late Priestly Narratives 21 Now God did to Sarah 2bat the appointed time what he had promised her. 3And Abraham called the name of his son who was born to him, whom Sarah bore to him, Isaac. 4And Abraham cir cumcised his son Isaac, when he was eight days old, as God had commanded him. 5And Abraham was a hundred years old when his son Isaac was born to him. ¦ 1937. 3s Heb., to this day. ° 1938 Here, as elsewhere in the prophetic stories, the popular etymology based on the sound of words is given. § 22 Since each of the three groups of narratives contained the promise of a direct descendant (cf . §§ 16, 19) to Abraham, it is natural to expect that each had their own account of the birth of Isaac. The distinctive priestly formulas of 17 reappear in 2b-5. The term Jehovah in ltt and in his old age, 2a- 7, indicate that these verses are from the early Judean group of stories. But the statement of lft is repeated again in lb, and 6 gives an explanation of the name Isaac differing from that in 1811, although each of the narrators agrees in deriving it from the Hebrew word laughter. Also in8 and throughout8-21 the name God (Elohim) takes the place of Jehovah. In 12 (cf. u) a revelation comes to Abraham at night. Cf. Introd., p. 39. Characteristic words and expressions, as well as the general representation, indicate that this version of the story is from the Ephraimite prophetic historians and contains their account of the expulsion of Hagar. Not only in setting and in details but also in the evident attempt to explain Abraham's treat ment of the mother of his son Ishmael, it differs considerably from the Judean prophetic paral lel in 16. For the laws of Hammurabi regarding the points at issue in this story cf. Appendix VI. p 21lb Heb. reads, Jehovah. In combining the duplicates la and lb the editor naturally used the same name of the Deity in both, although the repetition is awkward. 93 Gen. 219] THE ABRAHAM STORIES Early Ephraimite Prophetic Narratives Sarah's 8And when the child grew and was weaned, Abraham made a great tff&ar feast on the day that Isaac was weaned. 9And Sarah saw the son of Hagar flhmlld the Egyptian, whom she had borne to Abraham, playing .1 10Therefore iShST she said to Abraham, Drive out this maid and her son, for the son of this maid shall not be heir with my son Isaac. nThe thing, however, was ex ceedingly displeasing1, to Abraham on account of his son. 12But God said to Abraham, Do not be displeased because of the lad, and because of thy maid. Hearken to Sarah in all that she says to thee, for only through Isaac shall thy descendants be reckoned.3 13But the son of the maid I will also cause to become a nation, because he is thine offspring. Hagar's 14Then Abraham arose early in the morning and took bread and a skin of Scmand water and gave it to Hagar, putting the child also upon her shoulder,* and trSiifty sent her away. Thus she departed and wandered in the wilderness of Beersheba. 15And when the water in the skin was exhausted, she cast the child under one of the shrubs, 16and went and sat down over opposite him about a bowshot away; for she said, I cannot look upon the death of the child. So she sat over opposite him while he wept loudly.* The 17Then God heard the cry of the lad, and the Messenger of God called to de™er- Hagar from heaven and said to her, What troubleth thee, Hagar ? Fear not, pro_ii_ed for God hath heard the cry of the lad even there where he lies. 18 Arise, lift up the lad, and hold him fast by the hand; for I will make him a great nation. 19 And God opened her eyes so that she saw a well of water. Then she went and filled the skin with water and gave the lad to drink. ishma- 20And God was with the lad, and he grew, and dwelt in the wilderness, in the6 and became a bowman .u 21And he dwelt in the wilderness of Paran; and nesser* his mother took him a wife from the land of Egypt [or Mucri] .v § 23. Sacrifice of Isaac— The Hebrew Ideal of Obedience, Gen. 221"19 Early Ephraimite Prophetic Narratives Go(j.s Gen. 22 1And it came to pass after these things, that God tested Abraham, Abra? saying to him, Abraham: and he said, Here am I. 2 And he said, Take now devotion tny son> thine only son, Isaac, whom thou lovest, and go to the land of Moriahw [Revelation of Jehovah], and offer him there for a burnt-offering on one of the mountains of which I shall tell thee. 3Then Abraham rose early in the morning, and saddled his ass, and took 1 219 Or mocking; but in the story Ishmael is only a baby. r 2111 Lit., was evil in Abraham's eyes. '2V2 Heb., catted. t 2in. is Gk. and the context establish the above readings. Heb. in " reads, and she lifted up her voice and wept. » 2120 So Gk. The Heb. idiom is obscure. v 2121 The two words in the Heb. have the same essential vowels. Cf. § 18 note". § 23 This story contains the culminating evidence of Abraham's unselfish devotion to Je- . hovah. Its secondary teaching appears to be that the sacrifice of human beings, which was not uncommon among certain other Semitic peoples, was not acceptable to Israel's God. The narrative is a literary unit and bears on its face the evidence that it was derived from the early Ephraimite prophetic group. It has been expanded in 15-18 by the addition of a renewed prom ise, the phraseology of which has much in common with the Judean and late prophetic writ ings. » 222 Syr., Amorites. Possibly added by a later editor interested in Solomon's temple Cf. 2 Sam. 24™ _ Later Jewish tradition definitely identified this site with Jerusalem. 94 THE SACRIFICE OF ISAAC [Gen. 223 Early Ephraimite Prophetic Narratives two of his servants with him, and Isaac his son. And when he had split the Abra- wood for the burnt-offering, he arose and went to the place of which God obSi- had told him. 4On the third day Abraham lifted up his eyes and saw the prepara? place afar off. 5And Abraham said to his servants, Stay here with the ass, th° L££r while I and the lad go yonder. And when we have worshipped, we will riflC8 come back to you. 6Then Abraham took the wood of the burnt-offering, and laid it on Isaac his son; and he took in his hand the fire and the knife, and they both went on together. 7And Isaac spoke to Abraham his father, and said, My father! and he said, Yes, my son. And he said, Here is the fire and the wood, but where is the lamb for a burnt-offering ? 8And Abraham said, My son, God will himself provide the lamb for a burnt-offering. So they two went on together. 9When they came to the place of which God had told him, Abraham built the altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar on top of the wood. 10Then Abraham stretched forth his hand, and took the knife to slay his son. nBut the Messenger of Jehovah called to him from heaven, saying, Abra- Thedi- ham, Abraham! and he said, Here am I. 12And he said, Lay not thy hand provafof upon the lad, neither do anything to him, for now I know that thou art one ham" who fears God, since thou hast not withheld thy son, thine only son, from approval me. 13Then Abraham lifted up his eyes, and looked, and behold, there was mansac- a *ram caught in the thicket by his horns. So Abraham went and took the riflce ram, and offered him up for a burnt-offering instead of his son. 14 Abraham therefore called the name of that place Jehovah -jireh [Jehovah provides] ,y so that it is said to-day,z In the mountain of Jehovah provision will be made.a . 15And the Messenger of Jehovah called to Abraham a second time from heaven, 16and Eenewal said, By myself have I sworn, saith Jehovah, because thou hast done this thing, and hast °*' the not withheld thy son, thine only son, "that I will surely bless thee, and I will make thine ^A_taf.s offspring as numerous as the stars of the heavens and as the sand which is on the sea-shore, ham 3 that thy descendants shall pi earth shall invoke for themselves a blessing like that of thy descendants, because thou hast 60 that thy descendants shall possess the gates of their enemies, I8and all the nations of the obeyed my voice. 19So Abraham returned to his servants, and they arose and went together Beturn to Beersheba. And Abraham dwelt in Beersheba. sheba § 24. Securing a Wife for Isaac — Later Aramean Movements toward Canaan, Gen. 2220-24, 24, 255' *¦ llb' 19> m Later Judean Prophetic Abra- Gen. 22 20Now it came to pass after these things, that it kfnsmen was told Abraham saying, Behold, Milcah has also borne in Aram children to your brother Nahor, 21Uz his first born, Buz Late Priestly Narratives 25 19 And these are the genera- 1 2213 Heb., behold, behind, a ram caught. A slight emendation of the text gives the above reading, which is confirmed by the Gk._, Sam., Syr., Targums and many codices. y 2214 Lit., sees. The later Judean editor who expanded the story at this point has apparently substituted the word Jehovah for God, which would be found in the original Ephraimite narra tive. » 2214 I.e., it has become a proverbial statement. Cf. Ex. 2M, § 61. » 2214 The Heb. is difficult, lit. will be seen. It may also be rendered, On the mountain of Jehovah, he [Jehovah] appears, or on the mountain where Jehovah is seen. The context favors the translation given above. § 24 It is an interesting fact that this, the longest narrative in the Pentateucht relates to a characteristic oriental courtship. The story as a whole is from the Judean prophetic historians, 95 Gen. 2221] THE ABRAHAM STORIES [Gen. 2519 Instructions to his ser vant Late Priestly Narratives Later Judean Prophetic his brother, Kemuel the father of Aram, 22Chesed, Hazo and Pildash, Jidlaph and Bethuel. 23(And Bethuel begat Rebekah). These eight Milcah bore to Nahor, Abraham's brother. 2* And his concubine whose name was Reumah, also bore Tebah, Gaham, Tahash, and Maacah. 24 1When Abraham was old and far advanced in years and Jehovah had blessed himb in all things, 2 Abraham said to the eldest of his house servants, who had charge of all his affairs, Put your hand under my thigh,0 3 while I make you swear by Jehovah, the God of heaven and the God of earth, that you will not take a wife for my son from the daughters of the Canaanites, among whom I dwell, 4but that you will go to my country and to my kindred and take there a wife for my son Isaac. 5And the servant said to him, Perhaps the woman will not be willing to follow me to this land. Must I then bring your son back to the land from which you came ? 6and Abraham said to him, See to it that you do not bring my son there again. 7Jehovah, the God of heaven, who took me from my father's house and from the land of my nativity and who talked with me and who swore to me saying, 'To thy descendants will I give this land,' may he send his Messenger before you and may you secure there a wife for my son. 8But if the woman is not willing to follow you, then you will be free from this oath to me; only never again bring my son back there. 9So the servant put his hand under the thigh of his master and swore to him concerning this matter A 10Then the servant took ten of his master's camels and set out, having all kinds of his master's precious things. Thus he arose and went to Aram tions of Isaac, Abraham's son. Abraham begat Isaac. 20A n d Isaac was forty years old, when he took Rebek ah, the daughter of Bethuel the Aramean of Pad- dan - aram, the sister of Laban the Aramean, to be his wife. but evidence is not lacking that two originally distinct traditions have been closely fused together; or else it has been expanded through popular transmission. Some of these indica tions are: (1) Double questions and answers in 2423-26. Cf. single question in 47. (2) Evident duplication or comparison in M' & in regard to Laban's going to meet the servant. (3) Doublet in *. (4) In M Rebekah has apparently only one servant but in 61 several. (5) Variations from the style of the Judean narratives. Two complete accounts, however, are not discernible. It seems more probable that the variations are due to the successive elaboration to which the story easily and naturally lent itself. This conclusion is confirmed by its expanded and highly embellished form which is in striking contrast to the brief priestly version in 2520. The one resembles a picturesque historical novel with a definite purpose, the other is a bald state ment of facts. Cf. forliterary form, Introd. p. 15. The original narrative of 24 seems to have represented Bethuel and Laban as brothers. Cf. M' w, and H, where the Gk. has brothers. In50, they are mentioned together, Laban being given the precedence, which is incongruous with the theory that he was the son of Bethuel. The confusion in this regard in 24 appears to be due to a later attempt to reconcile the older story with the priestly tradition (cf . 2520) that Bethuel was the father of Laban and Rebekah. Thus, although 24 may embody an old prophetic story, in its present form it comes from a later stratum of the Judean narratives. Its chief purpose seems to have been to entertain. It was undoubtedly a great favorite as told beside the camp-fire and at the wedding feasts. It also emphasized the obligation to marry within the tribe or nation. Cf. Introd p. 13. b 241 Heb. idiom repeats Abraham. c 24s Cf . for a similar ceremony, Gen. 47M. The custom is also in vogue among other primi tive peoples. <• 24' Apparently in the original story the account of the death of Abraham was found at this point, but was left out by the later editor who inserted the priestly version, § 25. This is implied by 24Mb and 25". 96 SECURING A WIFE FOR ISAAC [Gen. 2410 Later Judean Prophetic Narratives Naharaime to the city of Nahor. nAnd he made the camels kneel down The set outside the city by the well of water at eventide, the time when women go Journey out to draw water. 12Then he said, O Jehovah, the God of my master ™tim Abraham, give me, I pray thee, good success* to-day, and show kindness to Aram my master Abraham. 13Behold I am standing by the spring of water and the daughters of the men of the city are coming out to draw water. 14May it be that the maiden to whom I shall say, 'Pray let down your water jar that I may drink'; and she shall answer, 'Drink, and I will also water your camels,' let her be the one thou hast destined for thy servant Isaac; and by this shall I know that thou hast showed kindness to my master. 15Then even before he had finished speaking, behold there came out Rebekah, His who was born to Bethuel the son of Milcah, the wife of Nahor, Abraham's SfdcSn- brother, with her water jar upon her shoulder. 16And the maiden was very Jtonwith fair to look upon, a virgin whom no man had known. And she went Eebek!lh down to the spring and filled her jar, and came up. 17Then the servant ran to meet her, saying, Pray let me drink a little water from your jar. 18And she said, Drink my lord, and hastened to let down her water jar upon her hand and let him drink. 19When she had finished giving him drink she said, I will draw for your camels also, until they are done drinking. 20And she made haste to empty her jar into the trough and ran again to the well to draw, and drew for all his camels. 21Meanwhile the man was gazing at her in tently, keeping silent in order to determine whether Jehovah had made his journey prosperous or not. 22Then, as soon as the camels had finished drink ing, the man took a gold ring of a half shekel weight, and two bracelets of ten shekels weight of gold for her arms, 23and said, Whose daughter are you ? tell me, I pray you. Is there room in your father's house for us to lodge in ? 24 And she said to him, I am the daughter of Bethuel, the son of Milcah, whom she bore to Nahor. 25She also said to him, Both straw and provender are plentiful with us and there is room to lodge in. 26Then the man bowed his head and worshipped Jehovah, 27saying, Blessed be Jehovah, the God of my master Abraham who hath not withdrawn his loving kindness and his fidelity from my master. As for me, Jehovah hath led me on the journey to the house of my master's kinsmen. ^Then the maiden ran, and told these words to her mother's house. Hisre- 29Now Rebekah had a brother whose name was Laban. And Laban ran atW out to the man at the spring. 30And it came to pass when he saw the ring, and the bracelets on his sister's arms, and when he heard the words of Rebekah saying, Thus the man spoke to me; that he came to the man who was still standing by the camels at the fountain. 31And he said, Come in, you who are blessed of Jehovah! Why do you stand outside when I have the house and room for the camels all ready ? 32So he brought the man into the house, and ungirded the camels; and gave straw and provender for 8 2410 Usually translated, Mesopotamia, but this name first appears much later and did not represent the same territory. Aram Naharaim [Aram of the two rivers] included the region on both sides of the middle Euphrates. Cf. map opp. p. 71. f 2412 Heb. lit., Cause to meet before me. Gk., Make good the way before me. Am. RV., Send me good speed. The Heb. idiom means, Cause me to attain what I seek. Cf . also 2720. 97 Gen.2432] THE ABRAHAM STORIES Later Judean Prophetic Narratives the camels, and water to wash his feet and the feet of the men who were with him. 33But when food was set before him to eat, he said, I will not eat until I have made known my errand. And he said, Speak on. 34And he said, I am Abraham's servant. 35And Jehovah hath blessed my master exceedingly, so that he has become very rich. He has given him flocks and herds, and silver and gold, and men-servants and maid-servants, and camels and asses. 36Now Sarah my master's wife bore a son to my master when she was old, and to him he has given all that he has. 37And my master made me swear saying, 'Do not take a wife for my son from the daughters of the Canaanites, in whose land I dwell, 38but you shall go to my father's house and to my kindred and take a wife for my son.' 39Then I said to my master, 'What if the woman will not follow me.' 40But he said to me, 'May Jehovah, beforewhom I walk, send his Messenger with you and prosper your mission, and may you take for my son a wife of my kindred and of my father's house. 41Then you will be free from your oath to me; however, when you come to my kindred, if they do not give her to you, you shall also be free from your oath to me.' ^So I came to-day to the spring and said, ' O Jehovah, the God of my master Abraham, if now thou wilt prosper my mission on which I am going, ^behold, I am standing by the spring of water, may it be that if I shall say to the maiden who comes forth to draw, "Give me, I pray you, a little water from your jar to drink," ^and she shall say to me, ' 'Drink, and I will also draw for your camels," let that one be the woman whom Jehovah hath destined for my master's son." 45Even before I had done speaking to myself, behold Rebekah came forth with her water jar on her shoulder, and went down to the spring and drew. And when I said to her, 'Pray let me drink, 46she made haste, and let down her water jar from her shoulder and said, 'Drink, and I will also water your camels.' So I drank and she also watered the camels. 47Then I asked her, saying, 'Whose daughter are you ?' And she said, 'The daughter of Bethuel, Nahor's son, whom Milcah bore to him.' Then I put the ring in her nose, and the bracelets on her arms. 48 And I bowed my head and worshipped Jehovah, and blessed Jehovah the God of my master Abraham, who had led me in the right way to take the daughter of my master's brother for his son. 49And now if you are ready to deal kindly and truly with my master, tell me, and if not, tell me, that I may act accordingly. 50Then Laban and Bethuel answered and said, The matter is in the hands of Jehovah. g We cannot give you either an adverse or a favorable answer. 51Behold, Rebekah is before you, take her and go and let her be the wife of your master's son, as Jehovah hath spoken. 52And it came to pass that when Abraham's servant heard their words, he bowed himself to the earth before Jehovah. 53Then the servant brought forth jewels of silver and jewels of gold and clothing and gave them to Rebekah. He also gave to her brother and to her mother precious things. 54And he and the men who were with him ate and drank, and remained all night. When they rose up in the morning, he said, Send me away to my s 24w Heb., The thing proceeds from Jehovah. 98 SECURING A WIFE FOR ISAAC [Gen. 2454 Later Judean Prophetic Narratives master; 55but her brother and her mother answered, Let the maiden remain Hisde- with us a few days, at least ten; after that she may go. 56But he said to them, and re- Hinder me not, since Jehovah hath prospered my mission. Send me away that with Re I may go to my master. 57Then they said, We will call the maiden and con sult her personally. 58And when they called Rebekah and said to her. Will you go with this man ? she said, I will go. 59So they sent away Rebekah their sister, and her nurse with Abraham's servant, and his men. 60And they blessed Rebekah, saying to her, Our sister ! may you become thousands and thousands ! And may your descendants possess the gates of their enemies. 61Then Rebekah arose with her maids and, riding upon the camels, followed the man. Thus the servant took Rebekah and went away. 62Now Isaac had come from the direction11 of Beer-lahai-roi, in the South Meeting Country. 63And as Isaac was going out to meditate in the field at eventide, Isaac he lifted up his eyes and saw that there were camels coming. 64Rebekah too lifted up her eyes, and when she saw Isaac, she alighted from the camel. 65 And she said to the servant, Who is this man walking in the field to meet us ? And when the servant said, It is my master, she took her veil and covered herself. 66Then the servant told Isaac all the things that he had done. 67And Isaac brought her to the tent of Sarah his mother and took Rebekah, and she became his wife; and he loved her. Thus was Isaac comforted concern ing his mother. 25 5Now Abraham had given all that he had to Isaac.1 6But to the sons of the concubines whom Abraham had, Abraham had given gifts, while he yet lived, aud had sent them away from Isaac his son, eastward, to the east country.) ll° And Isaac dwelt by Beer-lahai-roi. § 25. Death of Sarah and Purchase of the Cave of Machpelah, Gen. 23 Late Priestly Narratives Gen. 23 JNow the length of Sarah's life was a hundred and twenty- Death seven years; these were the years of the life of Sarah. 2And when Sarah died ° in Kiriath-arba (that is Hebron), in the land of Canaan, Abraham went to mourn for Sarah, and to weep for her. b 2462 Heb. lit., entering in, spoken from the point of the Heb. writer and therefore equiva lent to the English idiom given above. Gk. text has Isaac proceeded through the desert to the well, etc. * 25s Since 24s8 contains a reference to this fact, it is held by some scholars that this verse originally followed 241. i 256 Probably an editorial expansion of 5. In the early prophetic narratives only one concu bine is mentioned, and the expulsion of Hagar's son had already been recounted in each. § 25 The theme, and repetitions, formal style all proclaim the priestly origin of this chapter. Interest in the traditional graves of their ancestors, which is especially marked among Semitic peoples, doubtless explains why the story has been preserved. In this oossession the Hebrews probably also felt that they had a sacred, vested right in Canaan, which all other peoples were under solemn obligations to regard. Possibly, as has been suggested (Gunkel, Genesis, 251), the priestly historians were led to give the tradition the prominence thev do, because, when they wrote, the historic cave was held by their hated enemies the Idumeans. They may also have aimed to teach that the sacred places, which continued long after the exile to be regarded with veneration by the common people, were consecrated simply by the memory of their an cestors, not by the divine blessing, as was the true sanctuary at Jerusalem. The bare realism, which characterizes the account of the purchase of the cave, was well calculated to dispe! superstitious veneration. 99 Gen. 233] THE ABRAHAM STORIES Late Priestly Narratives Abra- 3Then Abraham rose up from the presence of his dead and spoke to the ham's tv_. _ dx , , • • request Jtlittites, saying, *1 am a stranger and a sojourner among you; give me pos session of aburying-placewithyou, that I may bury my dead out of my sight. Re- sAnd the Hittites answered Abraham, saying to him, 6Hear us, my lord; ofthe8 you are a prince of God among us; in the choice of our sepulchres bury your Hittites ,jea(j None of us shall withhold from you his sepulchre, that you may bury your dead. Ncgotia- 7And Abraham rose up and bowed before the people of the land, the Hittites, t_____<_ few n _ ____* *_A _ _ . - - tions for the cave 8and conversed with them saying. If it is your intention that I should bury _» f Mach }ei»h my dead out of my sight, hear me, and speak for me to Ephron the son of Zohar, 9to give me the cave of Machpelah, which he has, which is at the end of his field. For the full price let him give it to me in the midst of you that I may possess a burying-place. 10Now Ephron was sitting in the midst of the Hittites, and Ephron the Hittite answered Abraham in the hearing of the Hittites, even of all that went in and out at the gate of his city, saying, nNay, my lord, hear me. I give the field to you and the cave that is in it I give to you; in the presence of the children of my people I give it to you; bury your dead. 12Then Abraham bowed before the people of the land,13and spoke to Ephron in the hearing of the people of the land, saying, But if only you — pray hear mek — I will give the price of the field; take it of me that I may bury my dead there. 14And Ephron answered Abraham saying, to him, 15My lord, listen to me; a piece of land worth four hundred shekels of silver, what is that between me and you? Bury therefore your dead. 16Then Abraham accepted Ephron 's terms and Abraham weighed to Ephron the silver, which he had named in the hearing of the Hittites, four hundred shekels of silver, current with the merchant. Bisumi 17So the field of Ephron which was in Machpelah, which was before Mamre, transao- the field, and the cave which was in it, with all the trees that were in the field, tl0n that were in all the border of it round about, were ensured 18to Abraham for a possession in the presence of the Hittites, before all that went in at the gate of his city. Burial of 19 And after this Abraham buried Sarah his wife in the cave of the field of Machpelah before Mamre (that is Hebron), in the land of Canaan. 20Thus the field and the cave that is in it were ensured by the Hittites to Abraham that he might possess a burying-place. § 26. Death of Abraham— The Blessed End of God's Servant, Gen. 2S7-1U Late Priestly Narratives Death Gen. 25 7Now these are the days of the years of Abraham's life which he lived: one hundred and seventy-five years. 8So Abraham breathed his last, dying in a good old age, old and satisfied with living,1 and was gathered to his father's kin. . * 23™ Broken construction, but a faithful reflection of oriental methods of bargaining and of the liberal spirit which Abraham manifests throughout the interview. { 26 The sequel in the late priestly narratives of the preceding story, 1 25s /. «., with the full measure of his years. 100 DEATH OF ABRAHAM [Gen. 259 Late Priestly Narratives 9Then Isaac and Ishmael his sons buried him in the cave of Machpelah, in Burial in the field of Ephron the son of Zohar the Hittite, which is before Mamre, 10the !*m_J_ field which Abraham purchased of the Hittites. There Abraham was buried pdah with Sarah his wife. llaAnd it came to pass after the death of Abraham, that God blessed Isaac his son. § 27. Arabian Descendants of Abraham — The Relationship between the Arabians and Hebrews, Gen. 2S1-4' "-18 Centralan_ .__bhArabian tribes Later Judean Prophetic Gen. 25 xNow Abraham had taken another wife, whose name was Ketu- rah. 2And she bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. 3And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, Letushim, and Leummim. 4And the sons of Midi an, Ephah, Epher, Hanoch, Abida, and Eldaah. All these were the children of Keturah. 18And they dwelt from Havilah to Shur that is before Egypt, as far as11 Assyria; he dwelt over against all his kinsmen. Late Priestly Narratives 25 12Now these are the generations Theish- of Ishmael, Abraham's son whom maeUteB Hagar the Egyptian, Sarah's maid servant bore to Abraham. 13These then are the names of the sons of Ishmael, named according to their generations: the first-born of Ish mael, Nebaioth; then Kedar, Ad- beel, Mibsam, 14Mishma, Dumah, Massa,15Hadad,Tema, Jetur, Naph- ish, and Kedemah. 16These are the sons of Ishmael, and these are their names, by their villages, and by their encampments, twelve princes according to their peoples. 17 And these are the years of the Death of life of Ishmael, one hundred and shmael thirty-seven years; and he breathed his last,m and was gathered to his people. § 27 In IO7 Sheba and Dedan are classified by the late priestly historians with Cush, so that 253 cannot be from the same source. The later Judean prophetic historians, however, make Sheba the son of Joktan in IO28 as in 253. Although these two lists are not otherwise in agree ment, it is probable that they are from the same general source, The characteristic expression, all these were the children of, confirms this conclusion. 25 u-17 is originally from the priestly source. It is not improbable that Abraham in 251 originally read Ishmael, for the inconsistency of Abraham's marriage after he has been described as a very old man on the verge of the grave is patent. Otherwise 251"4 must have earlier stood in conjunction with 16. The tradition in 251-* may be due to a lingering remembrance among the Hebrews that their ancestors were Arabs, but more probably it simply aimed to trace a relationship with the spice-trading Arabian tribes. m 2517 Lit., breathed out or expired and died. ¦> 2518 Lit., o« you go toward. Cf. IO19' ». 101 II THE JACOB (ISRAEL) STORIES— THE EARLY TRIBAL RELATIONS AND EXPERIENCES OF THE ISRAELITES, Gen. g5a-36fif 38 § 28. Birth of Jacob and Esau—Antiquity of the Rivalry between the Israelites and Edomites, Gen. 2521"28 Early Judean Prophetic Narratives The ora- Gen. 25 21Now Isaac prayed to Jehovah in behalf of his wife, because she ceming Was barren; and Jehovah heard his prayer, so that Rebekah his wife con- born ceived. 22And the children struggled together within her; and she said, If it be so, why has this befallen me ?a Therefore she went to inquire of Jeho vah. 23And Jehovah said to her. Two nations are in thy womb, And the two races, which spring from thee, shall separate from each other,b And one people shall be stronger than the other, And the elder shall serve the younger. The Jacob-Israel Stories. — The propheta of Judah and Northern Israel found a rich store of illus' rations in the Jacob stories. The fact that the variations between the versions are not as a rule great, explains how it was possible to weld the different narratives together so closely. The later prophet who combined them also avoided repetition, especially where the language and representation were similar in both. At other times he appears to have followed one of the two versions, almost ignoring the other. The result is that one of the versions is often very fragmentary, when the composite narrative is resolved into its constituent parts. For the structure and origin of the Jacob stories cf. Introd., pp. 22, 23. The fusion of the two prophetic strands was so early and close that the resulting portrait of the patriarch is drawn with unusual fulness and consistency. In the Judean narratives he is represented as attaining his ends by his own energy and craft, while in the Ephraimite his crimes are not presented so baldly: his mother, for example, assumes the responsibility for the deception of his aged father, 2712. His important acts are also done at the direct instigation of God, 314-13. The late priestly narratives say nothing of his faults and give as the reason for his departure, not fear of Esau's wrath but obedience to his father's command to secure a wife from Paddan-Aram, 28M. The Jacob who stands out distinctly from the pages of Genesis is the Jacob of the prophets, and especially of the Judean narratives. In many ways he is the antithesis of Abraham. The latter was the embodiment of the spiritual ideals of the early Hebrew prophets; but Jacob was a type of the race, as it really was — not what its religious teachers fain would make it. With unsparing fidelity and realism they presented in this character-sketch the faults and virtues of their contemporaries. Therein an overmastering love for material possessions, which does not hesitate to employ lying and theft to attain its selfish ends, is combined with that undaunted persistency by which Israel, though a younger brother, succeeded in supplanting the older Semitic peoples in the possession of Palestine. At the same time Jacob's ambition is not limited to attaining material things. Faith in Jehovah guides him, as it did the people who regarded him as their ancestor, to spiritual experiences far surpassing his aspirations. In the school of affliction he learns those vital lessons which fit him to be the father and type of a race with a peculiar destiny and mission. Thus, by the skilful adaptation of these familiar old tales, Israel's teachers presented forcibly and concretely the morals which they sought to impress, and emphasized the supreme fact that long before they became a nation Jehovah was leading and training his people by varied and often painful experiences for the great work which awaited them. §28 This story is evidently taken from the Judean narratives. Cf.,e. g., Jehovah in21'73. The reference in the sermons of the Northern Israelitish prophet Hosea (123) to it shows that it was also current in the north. According to 25a Esau was born admoni, red — probably a reference to the popular etymology of the word Edom. The statement 25b that he was born.aH over like a hairy garment, is intended to give the derivation of Esau. Hairy may well be a trace of the Ephraimite narrative. Cf. 2711*13, which is from the same. While the tradition is primarily etymological, it projects backward the characteristics of the two peoples, typified by Jacob and Esau, to their birth, and was intended, at least by its prophetic compiler, to establish the antiquity of Israel's right to rule Edom. Cf. §§ 5 and 30. a 2522 Heb.,// it is thus, why this 1; Syr., // it is thus, why do I live? Gk., If thus it is about to be to me, wherefore is this to mef A slight change in the Heb. gives, Why has this befallen met This meaning is not only confirmed by the Gk. but also by the context. The idea seema to be eince this strange portent has come to me what is its significancef b 25-3 Heb., And two peoples from thy bowels shall separate themselves, _ 02 BIRTH OF JACOB AND ESAU [Gen. S524 Early Judean Prophetic Narratives ^When her days to be dehvered were fulfilled, there were indeed twins in Origin of her womb. 25And the first came forth red, all over like a hairy garment; names so they called his name Esau [Hairy]. 26And afterwards his brother came o_aJa- forth, holding fast Esau's heel with his hand; so his name was called Jacob °° [Heel-holder]. And Isaac was sixty years old when she gave birth to them. 27a, cj,jow as tbe lj0yS grew Esau became a skillful hunter, but Jacob a charac- dweller in tents. 28And Isaac loved Esau — for he had a taste0 for game- and Rebekah loved Jacob. teristicsot the brothers § 29. Jacob's Purchase of the Birthright — Title of the Israelites to Canaan, Gen. 252'1'.29-3* Early Ephraimite Prophetic Narratives Gen. 25 27bNow Esau was a man of the field but Jacob was a quiet man. Saieof 29Once when Jacob was preparing a stew,d Esau came in from the field, and birth- he was faint ; 30therefore Esau said to Jacob , Feed me, I pray, with that red stuff ng ' there15, for I am faint. (Therefore his name was called Edom [Red].) 31But Jacob said, Sell me first of all your birthright. 32And Esau replied, Alas! I am nearly dead, therefore of wbat use is this birthright to me ? 33And Jacob said, Swear to me first; so he swore to him, and sold his birthright to Jacob. 34Then Jacob gave Esau bread and stewed lentils, and when he had eaten and drank, he rose up and went his way. Thus Esau despised his birthright. Firstscene : IsaacandEsau : 30. Jacob's Departure to Aram with his Father's Blessing — Persistency and Craft of the Early Israelites, Gen. 263*. 35, 27, 281"9 Early Judean Gen. 27 laNow it came to pass, when Isaac was so old that he could not see, that Ephraimite Prophetic 27 lbWhen Isaac's eyes were dim, he called Esau and said to him, My son; and he said to him, Here Priestly Narratives 26 34When Esau was Esa_ » forty years old he took Sages to wife Judith the daughter of Beeri the « 2S28 Heb., Game was in his mouth. § 29 This story is parallel to the preceding in that both seek to explain why the younger was destined to rule the older. The probability that it is from the Ephraimite narratives is confirmed by the later allusions to it. Cf. 27M. Vs. ^ also gives a variant derivation of the word Edom. Vs. ^ is apparently composite, the first part being from the Judean source, which accents hunting and game, while the latter part contains the logical introduction to 2°. d 2a29 Heb. word zidh, to stew or boil, is onomatopoetic. • 2530 Or possibly the Heb. has here preserved the Arabic name of a condiment used with bread by nomads. § 30 Chap. 26, which tells of Isaac's deception regarding Rebekah because of her beauty, and of his treaty with Abimelech, interrupts the continuity of the Jacob narratives, and, as has been shown, note § 13, contains only variant versions of stories also associated with Abrar- ham. The original sequel to those in §§ 28, 29, is found in § 30. Here, as might be anticipated, two versions of the way in which Jacob furthered his ambitions have been combined. The more important evidences of two distinct sources are the parallels: ® to 27, ** to ^j two distinct tests, one by smell " and the other by touch21; in '• *• ?»¦ as. si. 33 game, but in 4. 7b. 9, 14, 17, 31. savory food; in * before I die, but in 7- 10 before mydeath; in 1B- & garment, but in 16 skins; in 4. lfl, ». ai soul may bless, but in ">. 10 / may bless; in 20. a Jehovah, but in *» God. Guided by these and other peculiarities, it is possible to resolve the composite narrative into its original constitu ents. Later references in the Judean and Ephraimite narratives, 32 and 353. 7, not only indicate that each had its version of Jacob's theft, but also aid in the analysis. While absolute certainty is not assured at every point in thej analysis here given, the consistency of each narrative with itself is perhaps the best evidence that it is in general correct. The comparative 103 Gen. 271] Early Judean he called Esau his el der son, 2and said, Behold I am old and know aot the day of my death. 3Now there fore take, I pray you, your weapons, your quiver and your bow, and go out to the field, and hunt game for me, 4bthat I myself may bless you before I die. 5bSo Esau went to the field to hunt game in order to bring it to him.f second 6Then Rebekah spoke SeSekah to Jacob her son and said, I just now heard your father say to your brother Esau, 7a, cjjpjjjg me game that I may eat and bless you in the name of Jehovah.' 15And Rebekah took the fine THE JACOB STORIES Ephraimite Prophetic am I. 4aThen he said, make me savory food, such as I love, and bring it to me, that I may eat. andJacob 5aNow Rebekah heard when Isaac spoke to Esau his son, and she said to Jacob, Behold, your fa ther has called Esau to bless him, for I heard him say, 7b'Make me savory food that I may eat and bless you before my death . 8Now therefore, my son, [Gen. 2634 Priestly Narratives Hittite, and Basemath the daughter of Elon the Hittite, 35and they were a grief of mind to Isaac and to Rebekah. 27 46And Rebekah Rebek- « i , t t j • airs dis- said to Isaac, i am dis- gust gusted with life because of the daughters of Heth; if Jacob take a wife of the daughters of Heth, such as 4hese, the women of the land, what is life to me ? completeness of each is also surprising in view of the fact that the two have been so closely combined - No religious teacher familiar with the exalted standards of Jesus, can for a moment maintain that Jacob's conduct, as portrayed in this and subsequent stories, is morally defensible. The redeeming elements are the keen sense of humor, which characterizes them, and the fact that to a certain extent at least, Jacob suffers the consequences of his trickery and deception. Their primitive origin is obvious. They were probably current in their original form among the pre-Hebrew inhabitants of Canaan and shadowed forth early tribal relations. In that rude age, unenlightened by the teachings of the prophets, they were undoubtedly recounted with pride. The prose narratives seem to have preserved the older traditions; while the poetical passages, as Gunkel {Genesis, 287) has pointed out, present a different and on the whole more character istically Hebrew picture. _ Thus, e. g., the older traditions speak of only two, but the blessing, M' 2tI, of many brothers; in the former Jacob is a shepherd and Esau a hunter, but in & the blessing concerns only agriculturists and vineyard-keepers. It would appear that the early Hebrew prophets found in these ancient stories suggestions and explanations of the relations which existed in their day between the Israelites and their immediate neighbors, especially the Edqmites: they therefore adopted them, and being realists they did not conceal the imper fections of their traditional ancestor. In the poetical passages, which they seem to have added or to have drawn from some later source (cf. Balaam oracles, § 98), they made the references to contemporary history very explicit. Thus in40 it is easy to see that the author had in mind the conquest of the Edomites by David and their later successful revolt in the days of Joram of Judah (2 Kgs., about 840 b.c). Vs. «° is prose, not poetry; evidently a later addition to the original oracle. From such definite historical allusions as these it is possible to determine the approximate date of the narratives which embody them. 26s*- M are disconnected with their context and constitute the natural introduction to the late priestly account of Jacob's departure to Aram, 2746n289. Later tradition under the influence of higher ethical standards and the inevitable idealizing tendency makes it an act of filial piety; while the much wronged Esau of the older narratives figures in a more unfavorable role. Tho transformation in both cases has been complete. ' 27 cLet peoples serve thee, And races bow down to thee. Cursed be every one that curseth thee, And blessed be every one that blesseth thee. 30a, c^nd it came to pass, as soon as Isaac had made an end of blessing Jacob, that Esau his brother came in from his hunting, 31band said to his father, Let my father arise, and eat of his son 's venison , that you your self may bless me. 32And Isaac his father said to him, Who are you ? And he said, I am your son, your first born, Esau. 33And Isaac trembled violently, and said, Who then is he that hunted game and brought it to me, so that I ate plentifully1 before you came ? Verily, I have blessed him, and he shall remain blessed. 34When Esau heard the words of his father, he cried with a very loud and bitter THE JACOB STORIES Ephraimite Prophetic !8May God give thee of the dew of heaven, And of the fatness of the . earth, And abundance of grain and new wine. 29bBe the master over thy brethren, And may thy mother's sons bow down to thee. [Gen.283 Priestly Narratives pies, 4and may he give the blessing of Abraham to you and to your descendants with you that you may inherit the land of your sojournings, which God gave to Abraham. 30bNow Jacob had just gone out from the presence of Isaac his father, when Esau came. 31aAnd he also had made savory food, and was bringing it to his father. 35But [Isaac] said, Your brother came with deceit, and has taken away your blessing. 36And he said, Is he not rightly' named Jacob ? for he has supplantedk me these two times: my birthright he took; and just now he has taken my blessing. Then he said, Have you reserved a blessing for me ? 37 And Isaac answered and said to Esau, Behold, I have made him your master and all his kindred have I given to him for ser vants, and with grain and new wine have I furnished him the means of support; therefore what can I do for you, my son ? 38 And Esau said to his father, Is that your only blessing,1 my father ? Bless me, even me also, O my father. And Esau lifted up his voice and wept. 39Then Isaac his father answered and said to him, 1 27s3 Heb., of all; but a slight emendation of text gives the above consistent rendering. i 27s6 Gk., Lat., and Syr. add this word, which is demanded by the context. k 2731 Supplant from the same root as Jacob; clearly a paranomasia. 1 27s8 Or, Is there not one blessing left to thee. So Gk. 106 Gen. 2734] Early Judean cry, and said to his father, Bless me, even me also, O my father. JACOB'S DEPARTURE TO ARAM [Gen.2739 .. Ephraimite Prophetic Narratives Behold, far from the fatness of the earth shall be thy dwelling, And from the dew of heaven from above ; 40 And by thy sword must thou live, And thy brother shalt thou serve. (But it will be, when thou shalt break loosem, that thou shalt tear his yoke from off thy neck.) 41bThen Esau said to himself, The days of mourning for my fa ther are near, then will I slay my brother Jacob. 42But when the words of Esau her elder son were told to Rebekah, she sent and called Jacob her younger son, and said to him, Behold your brother Esau will avenge himself11 upon you by killing you. 43bFlee to Laban my brother at Haran, 45auntil your brother's anger turn away from you. 41aThen Esau hated Jacob because of the blessing with which his father had blessed him; and Rebekah knew it, and 43a'ctold Jacob and said, Now, therefore, my son, obey my voice and arise, flee to Laban ¦^and remain with him a short time until your brother's wrath turn away from you 45band he forget what you have done to him. Then I will send and bring you thence; why should I be bereaved of you both in one day ? Aram Late Priestly 5So Isaac sent away Jacob's Jacob, and he went to Pad- urejor dan-aram to Laban, the J son of Bethuel the Syrian, the brother of Rebekah, the mother of Jacob and Esau . 6Now when Esau saw that Isaac had blessed Jacob and sent him away to Paddan-aram, to take him a wife from thence, and that, as he blessed him.he gave him a charge, saying, You shall not take a wife of the daughters of Canaan, 7and that Jacob had obeyed his father and his mother, and had gone to Paddan-aram, 8and when Esau also saw that the daughters of Canaan did not please Isaac his father, 9then Esau went to Ishmael, and took, besides the wives that he had, Maha- lath the daughter of Ishmael, Abraham's son, the sister of Nebaioth, to be his wife. § 31. The Revelation to Jacob at Bethel — The Divine Protection and Guidance of the Israelitish Race, Gen. 2810-22 Early Judean Prophetic jeho- Gen. 28 10Now when Jacob set out from promise Beersheba, he went toward Haran. And, iSii h_3b 13behold, Jehovah stood beside him and said, Early Ephraimite Prophetic Narratives 38 nNow when Jacob ar- Jacob's rived at a certain place, he vision m 2740 The Heb. word is rare and its meaning doubtful. Other renderings, strivest, shalt wish, and Syr., repentest. The original may have read, when thou becomest strong. a 27u Heb., procure satisfaction for himself. § 31 This is the sequel of the duplicate narrative^ of Jacob's departure for Aram. The different designations of the Deity and other characteristic marks of the two prophetic strands 107 Gen. 2810] THE JACOB STORIES Originof the name Bethel Early Judean Prophetic I am Jehovah the God of Abraham thy father and the God of Isaac. The land upon which thou art lying — to thee will I give it and to thy descendants. 14And thine offspring shall be as the dust of the earth and thou shalt spread abroad to the west, and to the east, and to the north, and to the south, and a blessing like thine and that of thy descend ants shall all the families of the earth invoke for themselves. 15And, behold, I am with thee, and will keep thee wherever thou goest, and will bring thee again to this habitable land; for I will not leave thee until I have done that which I have promised thee. 16 And when Jacob awoke from his sleep, he said, Surely Jehovah is in this place, although I did not know it. 19Therefore he called the name of that place Bethel [House of God], although the earlier name of the city was Luz.° [Gen. 2811 Early Ephraimite Prophetic Narratives passed the night there, be cause the sun had set. And he took one of the stones which were there, and put it under his head, and lay down in that place to sleep. 12Then he dreamed and saw a ladder set up on the earth with its top reaching to heav en, and, behold, the Mes sengers of God were ascend ing and descending on it. 17 And he was filled with awe and said, How awful is this place : this is none other than the house of God and this is the gate of heaven. 18So Jacob rose up early in the morning, and originot took the stone that he had put under his head, tuary at and set it up for a pillar, and poured oil upon the top of it . 20 And Jacob made a vow saying, If God be with me and take care of me in this journey which I am making, and give me bread to eat and clothing to put on, 21and I return safe and sound to my father's house, then shall J ehovahp be my God 22and this stone which I have set up for a pillar , shall be a house of God, and of all which thou givest me I will surely give a tenth to thee.i render it easy to distinguish the originals. As usually, the revelation in the Ephraimite narrative comes through a dream. As in Hos. 12* , the late priestly narratives place this revelation, after the wrestling of Penuel and on Jacob's return from Aram, 359-13. Their com bined testimony is significant. On ethical grounds also this setting would be more fitting, for, to the Jacob who has paid the penalty of his sins and learned his lesson in the trying school of experience, the divine blessing is more appropriate. The tradition is clearly very old and was treasured by the early Hebrews because it repre sented their conception of the origin of the sanctuary at Bethel. Certainly in the days of the judges (Judg. 2018- 26f) and probably before the Hebrews entered Canaan it was regarded as a sacred place. Jeroboam I (c. 940 B.C.) made it a royal shrine (I Kgs. 122s ".). Not until the eighth century b.c. did the prophets begin to combat the half-heathen rites and traditions which gathered about this ancient sanctuary. Cf. Am. 44, Hos. 10 5. o 28«"> Possibly an editorial note. The same statement is found in Judg. I23*, § 115. p 2821 Apparently added by the editor, who combined the two narratives and had in mind the Judean name of the Deity. q 2822i> The sudden transition from the third person to the direct address suggests that this verse, which emphasizes the ceremonial rather than the prophetic aspect of religion, is from a later hand. 108 JACOB'S MEETING WITH RACHEL [Gen. 291 § 32. Jacob's Arrival in Aram and Meeting with Rachel— Early Relations between the Israelites and Arameans, Gen. 291-1* Early Judean Prophetic Narratives Gen. 39 'Then Jacob continued on his journey, and came to the land of scene at the children of the east. 2And he looked, and saw a well in the field, and taHaran there were three flocks of sheep lying down by it; for out of that well they watered the flocks; but the stone upon the mouth of the well was large. 3And when all the flocks were gathered here, they used to roll the stone from the mouth of the well and water the sheep, and then put the stone again in its place upon the mouth of the well. 4And Jacob said to them, My friendsr, whence are you ? And they said, Jacob's We are from Haran. 5Then he said to them, Do you know Laban the son sation of Nahor ? And they said, We know him. 6And he said to them, Is it well Sep-' " with him ? And they said, It is well; indeed, see Rachel his daughter coming er B there with the sheep. 7And he said, Behold, the sun is still high!8 it is not time for the cattle to be gathered together. Water the sheep and let them go to feed. 8But they said, We can not until the flocks are gathered together, and they roll the stone from the well's mouth, then we water the sheep. 9While he was yet speaking with them, Rachel came with her father's sheep; Meeting for she was a shepherdess. 10Now when Jacob saw Rachel the daughter ana of Laban, his mother's brother, he went near and rolled the stone from the mouth of the well, and watered the flock of Laban, his mother's brother. uThen Jacob kissed Rachel and wept loudly. 12And when Jacob told Rachel that he was a kinsman of her father, and that he was Rebekah 's son, she ran and told her father. 13But as soon as Laban heard the tidings regarding Jacob, his sister's son, Jacob'i he ran to meet him, and embraced and kissed him, and brought him to the tfo__t house. Then he recounted to Laban all these things. 14And Laban said to house him, Surely you are of my bone and of my flesh. So he remained with him about a month. § 33. Jacob's Marriage with Leah and Rachel — Early Alliances between the Israelites and Arameans, Gen. 2915"30 Early Ephraimite Prophetic Narratives Gen. 39 15Then Laban said to Jacob, Because you are my kinsman should you therefore serve me for nothing? Tell me what shall be your wages? § 32 The designation of the land to which Jacob fled in the Judean narratives is Haran, and in the priestly Paddan-aram, 285- 10, so that the term land of the children of the east is perhaps peculiar to the Ephraimite. If so, 291 is from that source, and connects the story of the revelation at Bethel, § 31, with that of the marriage with I.eah and Rachel, § 33. Vss. 2-u. which contain the exquisite picture of Jacob's meeting with Rachel, are taken from the Judean narratives. r 294 Lit., brothers. Lot uses the same conciliatory term in his address to the lawless in habitants of Sodom, 19», § 20. ¦ 29' Heb. , The day is still great. § 33 Extracts from the late priestly narratives are found in 24 and ^ M and from the early Judean in K, as is shown by the occurrence of Heb. synonyms peculiar to each, but otherwise the story as a whole is apparently from the Ephraimite source. This narrative was originally distinct from the/preceding, for Rachel is again introduced, as if for the first time. Vs. 16 also 109 Gen. 2916] THE JACOB STORIES Agreement to serveLaban for Eachel Laban'sdeception Early Ephraimite Prophetic Narratives 16Now Laban had two daughters : the name of the elder was Leah, and the name of the younger was Rachel. 17And Leah had weak eyes, but Rachel was beautiful in form and feature. 18Therefore Jacob loved Rachel and he said, I will serve you seven years for Rachel your younger daughter. 19And Laban said, It is better for me to give her to you than that I should give her to another man. Stay with me. 20So Jacob served seven years for Rachel, and they seemed to him but a few days, because he loved her. 21Then Jacob said to Laban, Give me my wife, for my days are completed and let me go in unto her. 22 Accordingly Laban gathered together all the men of the place and made a feast. 23And it came to pass in the evening that he took Leah his daughter and brought her to him, and Jacob* went in unto her. 24And Laban gave Zilpah his maid-servant to his daughter Leah for a maid. 25 When in the morning he found it was Leah, he said to Laban, What is this you have done to me ? did I not serve you for Rachel ? Why then have you deceived me ? 26And Laban said, It is not customary11 among us to give the younger in marriage before the elder. 27Remain with this one during the marriage week, then we will give to you the other also for the service which you shall render me for seven more years. 28Therefore Jacob did so: he remained with Leah during the marriage week. Then [Laban] gave him Rachel his daughter as wife, 29Laban also gave to Rachel his daughter Bilhah his maid-servant to be her maid. 30Then he went in to Rachel, but he loved Rachel more than Leah. Thus he had to serve him seven years more. Birth of Leah'schildren: Reuben § 34. Jacob's Children — Origin and Relationships of the Different Israelitish Tribes, Gen. 2931-35; 301-", 3522b-26, 372a Early Judean Prophetic Gen. 29 31When Jehovah saw that Leah was hated, he opened her womb; Rachel, however, was barren. 32 Accordingly Leah conceived and bore a son whom she named Reuben [Behold a son]; for she said, Jehovah hath beheld my afflic- Late Priestly Narra tives 35 22bNow the sons qhiidren of Jacob were twelve. Aram 23The sons of Leah: Reuben, Jacob's first- seems to imply that Jacob has already entered Laban's service, although there is no previous statement of the fact. The story explains why Israel's forefather had more than one wife, and incidentally portrays the leading characteristics of Laban, who figures as a representative Aramean, regarded from the Hebrew point of view. ' 2923 So Gk. Heb. has simply he. u 29m So Gk. and Lat. Heb., It is not so done in our place. § 34 Extracts from the two prophetic narratives are here combined as is shown by the occurrence of Jehovah, 2931-35, 3024- and God, 301'8- 17-23' and by the use of the different Hebrew synonyms for maid-servant. The Leah stories are from the Judean narratives, for she was the traditional ancestress of Judah, while the Rachel traditions are appropriately drawn from the Ephraimite. Most scholars also find traces of the late priestly version in 304fl' 9b> 22b, although the evidence is not conclusive. The priestly parallel is found in the subsequent context, but is quite independent of its setting. The prophetic stories present the popular derivation and traditional origin of the names of the different tribes, as well as the nature of their relationship to each other. Tribes descended from the same mother and father are thus represented as being most closely related; while the ancient hostility between the northern tribes, led by Ephraim and Manasseh, and the Judeans is traced back to the rivalry between Eachel and Leah. The looser relationships of distant, outlying tribes, like Asher, Dan, Gad and Naphtali, is explained on the basis that they were descended from slave mothers. It is probably in this way that later popular tradition recorded the fact that these tribes originally included a large Canaanitish element. 110 Simeon Levi Judah ByZil- pah: Gad Ajsher Gen.2932] JACOB'S CHILDREN Early Judean Prophetic tion; now my husband will love me. 33And she conceived again and bore a son; and said, Because Jehovah hath heard that I am hated, he hath therefore given me this one also; hence she called his name Simeonv [Hearing] . . 34 And she conceived again and bore a son, and said, Now this time will my husband become attached to me, because I have borne him three sons: therefore his name was called Levi [Attached]. 35And she conceived again, and bore a son, and said, this time will I praise Jehovah; therefore she called his name Judah [Praise] ; then she ceased to bear children. 30 9When Leah saw that she had ceased to bear children, she took Zilpah her maid-servant and gave her to Jacob as a wife. 10And Zilpah Leah's maid-servant bore Jacob a son. nAnd Leah said, Fortunate am I! therefore she called his name Gad Zilpah Leah's maid-servant bore Jacob a second son Happy am I! for women are sure to call me happy; his name Asher [Happy]. [Gen. 3523 Late Priestly Narra tives born, Simeon, Levi, Judah, Issachar, and Zebulun; 24the sons of Rachel: Joseph and Benjamin; 25and the sons of Bilhah, Ra chel's maid: Dan and Naphtaii; 26and the sons of Zilpah Leah's maid: Gad and Asher. 37 2aThese are the sons of Jacob, that were born to him in Paddan- aram. These are the generations of Jacob. w [Fortune]. 12And 13And Leah said, therefore she called Ephraimite Prophetic Narratives 30 1And when Rachel saw that she bore Jacob no children, Rachel was Hachei's jealous of her sister, and said to Jacob, Give me children or else I die. 2But by bu- Jacob's anger was aroused against Rachel, and he said, Am I in God's stead ? Dan Who hath withheld offspring from thee ? 3And she said, Here is my maid Bilhah, go in unto her, that she may bear upon my knees and I also may obtain children by herx. 4And so she gave him Bilhah her maid for a wife, and Jacob went in unto her. 5And when Bilhah conceived and bore Jacob a son, 6Rachel said, God hath judged me and hath also heard my voice and hath given me a son. Therefore she called his name Dan [He judged]. 7 And Bilhah Rachel's maid conceived again, and bore Jacob a second son. Naphtaii 8 And Rachel said, With superhuman wrestlingsy have I wrestled with my sister, and have prevailed; therefore she called his name Naphtaii [Obtained by wrestling]. 14 And Reuben went in the days of the wheat harvest, and found love apples3 in the field and brought them to his mother Leah. Then Rachel said to Leah, Pray give me some of your son's love apples. 15But she said to her, Is it a " 29s Original meaning doubtful, probably bastard of the wolf and hyena. Its sound sug gested to the Hebrew writer that it was derived from the root to hear (shama) . w 3011 Heb., In luck, or By good fortune. The word translated luck is the name of the Aramean -Phoenician god of luck or fortune. Marginal reading and Syr., Luck comes. 1 303 Heb., be built up through her. J 30s Heb., With wrestlings of God, i. e., God-like, superhuman wrestlings. Syr., / havt sought from the Lord and I have wrestled with my sister and I have found. * 30" Mandrakes (Mandragora vernalis) . Ill Gen. 30^] THE JACOB STORIES Ephraimite Prophetic Narratives incident small matter that you have taken away my husbands, that you would also tovehap- take away my son's love apples ? And Rachel said, Therefore he shall lie Eirthof with you to-night for your son's love apples. 16So when Jacob came from ^h'a the field in the evening, Leah went out to meet him, and said, You must issachar come jn unto me^ for j jjave j-j,.^ y0V ^fo mv son's iove apples. And he lay with her that night. 17And God heard Leah, and she conceived and bore Jacob a fifth son. 18Then Leah said, God hath given me my hire, because I gave my maid to my husband; therefore she called his name Issachar [There is a hire]. 19And Leah conceived again, and bore a sixth son to Zebuiun Jacob. 20And Leah said, God hath endowed me with a good dowry; now will my husband dwell with me, because I have borne him six sons: and she called his name Zebuiun [Dwelling]. 21And afterwards she bore a daughter and called her name Dinah. Birth of 22And God remembered Rachel, and God hearkened to her, and opened JShj£8 her womb. 23So she conceived and bore a son and said, God hath taken 861)11 away my reproach. 24And she called his name Josephb [He will add], saying, Jehovah will add to me another son. § 35. Jacob's Prosperity — Increase of the Israelites in Numbers and Influence, Gen. 3026-43 Early Judean Prophetic The new Gen. 30 25Now when Rachel had borne Joseph, contract j^^ saj,j to Labari) Send me away, that I may go to my own place, and to my country. 27But Laban said to him, If now I have found favor in your eyes — I have divined0 that Jehovah hath blessed me for your sake. 29And [Jacob] answered him, You know how I have served you and what your cattle have become under my charge; 30for it was little which you had before I came, but now it has Early Ephraimite Pro phetic Narratives 30 Jacob said to La ban, 26Give me my wives and my children for whom I have served you, that I may go; for you know the service which I have rendered you. 28And he said, * 301S Gk., Is it not enough for you to take my husband that, etc. b 3024, 24 Two distinct popular derivations of the name Joseph are given in these verses. In a it is from the Heb. word gather or takeaway, while in 24, which probably represents the Judean parallel, it is from the very similar Heb. root, meaning to add. The occurrence of the name on the early Egyptian monuments indicates that its real origin, like that of most of the names in this section, antedates the Heb. period. § 35 The Judean version has evidently been made the basis of this story and has been sup plemented by extracts from the Ephraimite to which reference is made in 317- _ The apparent confusion in this passage arises largely from duplication of material and from the differences in representation in the two versions of the story. Cf. 25 and 2Qa, Mb and 29», a and 31. In 32a- « Jacob simply asks that he may separate the black sheep and the speckled and spotted goats from the flock as his wages; but in a. » it is Laban who separates them and drives them three days' journey away into the desert. Also «>b has apparently been removed from its original context, for it states that Jacob separated the lambs and divided his flock from that of Laban, although in35- M Laban has already done this. These variations and linguistic indications suggest a division which solves most of the difficulties, although no analysis is entirely satis factory. The early Judean version represents Jacob as outwitting by his own methods the crafty Laban. The Ephraimite conceives of Jacob as the victim of Laban's injustice and as being delivered by God's special intervention. Cf. Introd., p. 39. The parts of the latter story, which have been omitted by the editor in combining the two versions, are implied and may in part be supplied from the subsequent narratives. • 302' Heb., / have observed the omens. The sentence is incomplete, as is not infrequently the case in dialogues. 112 Gen. 3030] JACOB'S PROSPERITY [Gen. 3028 Early Ephraimite Pro phetic Narratives State exactly to me your wages, and I will pay them, if you will again keep my flock. Then Jacob answered, 31bI will again keep it. 32a, cjf j may g0 through all your flock to-day, and remove every black one among the lambs and the spotted and speckled among the goats; these shall be my wages. 33So shall my uprightness testify for me hereafter, when you come to inspect my wages: every one that is not speckled and spotted among the goats and black among the lambs has been stolen by me8, 40a' There fore Jacob separated the lambs, even all the black in the flock of Laban, and the spotted and speckled among the goats, and he put his own droves apart and did not put them near Laban's flock. Early Judean Prophetic greatly increased, since Jehovah hath blessed you wherever I went.d But now, when am I to provide for my own house as well ? 31aThen he said, What shall I give you ? And Jacob said, You shall not give me anything. If you will do this thing forme, I will again feed your flock: 32bremovee from it every speckled and spotted one; then whatever is born to the flock henceforth speckled or spotted shall be mine. 34And Laban said, Good, let it be as you say. 35So he removed that day the he- goats that were striped and spotted, and all the she-goats that were striped and spotted, every one that had white on it, and all the black ones among the lambs, and gave them into the hands of his sons. 36Thenheput the distance of a three days' journey between himself and Jacob; and Jacob fed the rest of Laban's flocks. 37Now Jacob took fresh rods of white poplar, and of the almond and of the plane tree, and peeled white streaks in them, exposing the white which was in the rods. ^And he set the rods which he had peeled before the flocks in the watering-troughs1* where the flocks came to drink (and they conceived when they came to drink) , 39so that the flocks con ceived before the rods. Therefore the flocks brought forth striped, speckled and spotted off spring. *° bAnd he set the faces of the flocks toward the striped.1 . . . 41And whenever the stronger ani mals of the flock conceived, Jacob laid the rods in the troughs before the eyes of the flock, that they might conceive among the rods. 42But when the animals were weakly, he did not put them in. Therefore the more weakly were Laban's, and the stronger Jacob's. 43Thus the man increased in wealth exceedingly, and had large flocks, and maid-servants and men-servants, and camels and asses. 4 3030 Lit., At my steps. Syr., On account of me. * SOP2* Gk. translates this an imperative, and Heb. admits of the same interpretation. ' SO351" is apparently a fragment from the Ephraimite version. « 3033 Heb., Is stolen with me. h 3038 Given first in the Aramaic, with the Heb. equivalent, watering troughs, following. • 3010b Evidently a fragment of a fuller narrative. 113 [Cf . 317' 8] Then all the Jacob's flock of Laban bore black devices lambs and spotted and aSound- speckled goats. There- %£$£" upon Laban changed his wages and said, the striped shall be your wages. Then all the flock bore striped off spring. So he changed his wages ten times, but God suffered him not to hurt Jacob. Gen. 311] THE JACOB STORIES [Gen. 312 § 36. Jacob's Flight from Laban— Later Aramean Migrations to Canaan. Gen. 31 '-" Early Judean Reasons Gen. 31 xNow [Jacobl for the . ,xi, depart heard Laban s sons say , Aram Jacob has taken all that was our father's, and from that which was our father's he has ac quired all these riches. 3And Jehovah said to Jacob, Return to the land of thy fathers, and to thy kindred, and I will be with thee. Ephraimite Prophetic Narratives Sl^Now Jacob observed that the countenance of Laban was not toward him as formerly. 4Then Jacob sent and called Rachel and Leah to the field to his flock, 5and said to them, I see that your father's countenance is not toward me as formerly; but the God of my father hath been with me. 6And you know that I have served your father with all my might. 7Your father, however, has deceived me, and changed my wages ten times; but God has not allowed him to do me harm. 8If he said: 'The speckled shall be your wages,' then all the flock bore speckled offspring, but if he said: 'The striped shall be your wages,' then all the flock bore striped offspring. 9Thus God hath taken away the possessions of your father and given them to me. 10And it came to pass at the time when the flock conceived, that I lifted up my eyes, and saw in a dream, and, behold, the he-goats which leaped upon tbe flock were striped, speckled, and piebald. uAnd the Messenger of God said to me inadream, 'Jacob:' and I said, 'Here am I.' 12And he said, 'Lift up now thine eyes, and see, all the he-goats which leap upon the flock are striped, speckled, and piebald: for I have seen all that Laban has been doing to thee. 13I am the God of Bethel, where thou didst anoint a pillar, where thou didst make a vow to me. Now arise, go forth from this land, and return to the land of thy birth.' 14Then Rachel and Leah answered and said to him, Is there yet any portion or inheritance for us in our father's house? 15Are we not considered as foreigners by him? for he has sold us and goes on to consume the money paid for us. 16Since all the riches which God hath taken away from our father is ours and our children's, do whatever God hath commanded you to do. § 36 The peculiarities and distinct points of view of the two prophetic narratives are readily discernible in this section. In the Judean Jacob comes out victorious in his contest with Laban because of his greater skill at deception, but in the Ephraimite, God intervenesto save him. For this reason it seems evident that the majority of scholars have been mistaken in not assign ing the story of the theft of Laban's household gods in32"10 to the Judean source. It is in harmony with the more primitive conceptions of this group of narratives. The incident also turns the tables in Jacob's favor, as does the divine intervention in the Ephraimite version. Linguistic evidence is not decisive, but on the whole it points to the earlier source. Many other variant parallels are apparent in this section, e. p.,1 and 2, 23b and 25», M and 27. Vs.31 breaks the close connection between ^ and 32. Vss. s8"40 give one resume' of Jacob's experience and 41 another. In § 37 also the two stories of the flight are followed by two accounts of the succeeding covenant. Many characteristic indications facilitate the analysis. For example, the dreams in 4_16 reveal the Ephraimite source. Also cf. 13 with 2818- 20te. Vs. 2 is continued in *. 6; its Judean parallel is in _ Other peculiarities, like Jehovah in 3, camels in 17, and Mount Gilead in ^ and the reference to Laban's absence in 19 clearly define the bounds of the earlier prophetic strand. Vs. 18b. on the other hand, which is the duplicate rather than the natural sequel of 18a, has all the linguistic marks of the late priestly narrative, in which there is no reference to the deceptions of Jacob. Whether or not there is an earlier historical basis, it is clear that these stories reflect the intrigues and hostilities between the Israelites and Arameans, which began with the days of Solomon and continued until the prophetic narratives were written. 11_ Gen. 3117] JACOB'S FLIGHT FROM LABAN [Gen. 3120' 18b Ephraimite Prophetic 20So Jacob deceived Laban the Aramean, in that he did not tell him that he was going to flee away. 21bAnd he rose up and passed over the River [Eu phrates]. Early Judean 17Then Jacob arose and set his sons and his wives upon the camels, 18aand drove away all his cattle. 19 And while Laban was gone to shear his sheep, Rachel stole* the house hold gods that were her father's. 21a-cSohefled with all that he had; and set out on his wayk toward Mount Gilead. 23Then Laban took bis tribesmen with him, and pursued after him seven days ' journey , and overtook him in Mount Gilead. 25bNow Jacob had pitched his tent in the mountain; and Laban with his tribes men encamped in Mount Gilead. And Laban said to Jacob, 27Why did you flee secretly, stealing away from me without telling me, that I might have sent you away with mirth and with songs, with tambourine and with harp. 30But now since you are surely going because you long so earnestly for your father's house, why have you stolen my gods ? 32And Jacob said to him1, The one with whom you find your gods shall not live; in the presence of our kinsmen investigate for yourself what is with me and take it. Jacob, however, did not know that Rachel had stolen them. 33So Laban went into Jacob's tent and into Leah's, and into the tent of the two maid-servants™, but he did not find them. Then he went out of Leah's tent, and entered Rachel's . 34Now Rachel had taken the household-gods* and put them in the camel's saddle and was sitting upon them, so that when Laban had felt all about the tent, he did not find them. 35And she said to her father, Let not my lord be angry that I cannot rise before you, for the manner of women is upon me. And he searched thoroughly, but did not find the household gods.J Late Priestly Narratives 31 18b Now Jacob took The de- all the goods which he pa had acquired, the cattle which belonged to him, which he had gathered in Paddan-aram, in order to go to Isaac his father, to the land of Canaan. 22When it was re- Laban's ported to Laban on the and pro- third day that Jacob had fled, he pursued after him. 24But God came to Laban the Aramean in a dream at night, and said to him, Take heed to thyself that thou speak not to Jacob either good or bad. 25aSo when Laban came up with Jacob, 26Laban said to Jacob, What have you done in that you have deceived me and carried away my daughters as cap tives of war, 28and did not allow me to kiss my sons and daughters? You have acted fool ishly. 29It was in my power to do you harm, but the God of your father spoke to me last night saying, 'Take care that thou speak to Jacob neither good nor bad.' k 31210 Heb., set his face toward. 1 1332 And Jacob said to him, is supplied from the Gk. m 3133 Evidently a later editorial addition, for the context states that from Leah's tent he went at once into Rachel's. i 3119< Mi ® Lit., teraphim. Gk. and Syr., idols. Except in a few cases, e. g. , Ezek. -, M and 2 Kgs. ^ 2i, the teraphim appear to have belonged, as here, to a family instead of a public ¦brine. Their exact character is unknown. They were used for purposes of divination. 115 Gen. 3136] THE JACOB STORIES Jacob'scounterDrotest Early Judean 36Then Jacob was angry and brought a charge against Laban; and Jacob went on to say to Laban, What is my trespass ? what is my sin, that you have pursued hotly after me ? 37 Although you have felt all through my things, what have you found of all your household possessions ? Declare it here be fore my kinsmen and yours, that they may decide which of us two is in the right. 38These twenty years have I been with you ; your ewes and she-goats have not cast their young, neither did I eat the rams of your flocks. 39That which was torn of beasts I did not bring to you; I bore the loss of it myself; from my hand you required it, whether stolen by day or stolen by night. ^Thus I was : in the day the drought con sumed me, and by night the frost; and my sleep fled from my eyes. [Gen. 3131 Ephraimite Prophetic Narra tives 31Jacob answered Laban, saying, I was afraid for I thought you would take your daughters from me by force. 41These twenty years have I been in your house; I served you fourteen years for your two daughters, and six years for your flock, and you have changed my wages ten times. 42Unless the God of my father, the God of Abraham and the Fear of Isaac, had been with me, surely now you had sent me away empty. God hath seen my affliction and the labor of my hands, and he rebuked you last night. § 37. Jacob's Covenant with Laban — Treaties between the Israelites and Arameans, Gen. 314S-55, 321' *¦ l3a Early Judean Gen. 31 ^Then Laban answered, Come, let us make Solemn agreement_edby a a covenant, I and you, and let ESS"1" there be a witness between me ££}"" and you. 46Therefore Jacob" said to the members of his family, Gather stones. And when they had taken stones and made a heap, they ate there by the heap. 47And La ban called it Jegar-saha-dutha [Heap of witness]; but Jacob called it Galeed0 [Heap of wit ness]. 48And Laban said, This heap is witness between me and you to-day . Therefore he Early Ephraimite Prophetic Narratives 31 43Then Laban answered Jacob saying, The daughters are my daughters, and the children are my grandchildren, and the flocks are my flocks, and all that you see is mine, but what can I do to-day for these my daughters, or for their children whom they have borne ? 45So Jacob took a stone, and set it up for a pillar, 49and Laban called it Miz- pah [Place of watching], for he said, May Jehovah watch between me and you when we are absent one from another, 50that you may not maltreat my daughters nor take other wives besides my daughters. No man is with us; beware, God is witness between me and you. And Jacob swore by the Fear of his father Isaac. 54Then Jacob offered § 37 Here the two prophetic narratives are continued. The Judean localizes the scene at Gilead, "¦ **, the Ephraimite at Mizpah,4 9. In the one the memorial of the covenant is a heap of stones, m-*3' 61- 62; in the other it is a pillar,*6. In one the motive is to fix the boundary,*2* in the other it is to protect the daughters of Laban,48. 32'. *. u» complete the Ephraimite version, with the traditional account of the origin of the name Mahanaim and of the sanctuary located there. » 31" According to *' Laban set up the heap and pillar. o 31" Heb. equivalent of the preceding Aram, expression. 116 Gen.3148] JACOB'S COVENANT WITH LABAN [Gen. 31s* Early Judean called it Galeed. 51Moreover Laban said to Jacob, Behold this heap, and behold the pil lar, p which I have set between me and you. 52This heap is a Witness and the pillar i' is a witness, that I will not pass over this heap to you, and that you shall not pass over this heap and this pillar p to me, for harm . S3The God of Abraham and the God of Nahor (the God of their ancestors), judge be tween us. Early Ephraimite Prophetic Narratives a sacrifice on the mountain and called his kinsmen to eat bread; and they ate bread and spent the night on the mountain. 5SThen early in the morning Laban arose, Laban's and , when he had kissed his grandsons and ure his granddaughters and blessed them, Laban departed and returned to his home,. 32 *And Jacob went on his way and the Jacob> Messengers of God met him. 2And Jacob eS__t said, when he saw them, This is God's nai__ company; therefore he called the name of that place Mahanaim^ [Company]. 13aAnd he lodged there that night. § 38. Jacob's Preparations to Meet Esau — Primitive Israelitish Diplomacy, Gen. 32s-". 13»-2S Early Judean Prophetic Narratives Gen. 32 3And Jacob sent messengers before him to Esau his brother to Jacob's the land of Seir, the territory of Edom. 4And he commanded them saying, Slsau Speak thus to my lord Esau: 'Your servant Jacob says, I have prolonged my sojourn with Laban until now'5and I have oxen and asses, flocks and men- servants, and maid-servants, and I have sent to tell my lord, that I may find favor in your sight.' 6And the messengers returned to Jacob saying, We came to your brother Esau, even as he was coming to meet you with four hundred men. Then Jacob was greatly afraid and distressed. So he divided the people that Division were with him, and the flocks and the herds, and the camels into two companies, 8and said, followers If Esau comes to the one company and smites it, then the company which is left can escape. 9And Jacob said, O God of my father Abraham and God of my father Isaac, O Jehovah His who saidst to me, 'Return to thy country, and to thy kindred, and I will do well by thee.' Pra?eF 10I am not worthy of the least of all the loving kindnesses and of all the faithfulness, which erance V thou hast shown thy servant, for with my staff I passed over this Jordan; and now I have become two companies. -'Deliver me, I pray thee, from the hand of my brother, from the hand of Esau; for I fear him, lest he come and smite me, the mother with the children. 12 And thou saidst, 'I will surely do well by thee, and make thy descendants as the sand of the sea, which cannot be numbered for multitude, because they shall be so numerous. p 3151 ¦ M The references to a pillar appear to have been introduced by the editor in order to reconcile the Judean with the Ephraimite narrative. q 322 The Heb. form of the word suggests a dual, and it is evidently so regarded by the author of the story of the two companies in 32">12 (cf . note § 381 , but the analogies in the case of place-names seem to indicate that it is simply due to the expansion of a shorter ending. § 38 The classification of this story is difficult. Vss. 3-'* may be assigned on the basis of the linguistic evidence to the Judean source. Vss. 7b_12 likewise have many affinities with the late prophetic strand. Cf . 1610 and 2217 and in general their hortatory character. The subse quent narratives also contain no reference to the division into two companies, where it would naturally be expected. The passage apparently contains a later traditional derivation of the name Mahanaim, the form of which suggests the meaning two companies or camps. Many scholars regard 1Jb-22 as an Ephraimite parallel to 3-7 ; but the evidence seems rather to point to a Judean source. In 17 it is assumed that Esau is on his way to meet Jacob. Cf . 3-6. 328'0, which is generally assigned to the Judean source, is closely related to 3121. The confusion in the account of the crossing of the Jabbok in H. a is probably due to the blending of two versions. The narrative which leaves Jacob on the north side, '"'¦¦ 23b, must in the light of the subsequent context belong to the Judean, while the remainder represents the remnant of the Ephraimite parallel- _ 17 Gen. 3213b] THE JACOB STORIES Early Judean Prophetic Narratives ffispres- 13bAnd he took from that which he had with him a present for Esau his Esau brother: 14two hundred she-goats and twenty he-goats, two hundred ewes and twenty rams, 15thirty milch camels and their colts, forty cows and ten bulls, twenty she-asses and ten foals. 16And he delivered them into the care of his servants, each drove by itself, and said to his servants, Pass over before me, and leave a space between the droves. 17And he commanded the foremost, saying, When Esau my brother meets you and asks you saying, ' To whom do you belong ? and where are you going ? and whose are these before you ?' 18thenyou shall say, 'Your servant Jacob's; it is a present sent to my lord, to Esau; and he himself is just behind us.' 19Thus he com manded also the second, and the third, and all that followed the droves, saying, In this manner shall you speak to Esau, when you find him, 20and you shall say, 'Moreover thy servant Jacob is just behind us.' (For he said to himself, 'I will appease him with the present that goes before me, and not until then will I see his face; perhaps he will receive me.) 21So the present passed over before him, but he himself lodged that night in the camp. Crossing 22Then he rose up that night, and took his two wives, and his two maid- bok servants, and his eleven children, and passed over the ford of the Jabbok. 23And he took them, and sent them over the stream, and sent over that which he had. § 39. Jacob's Wrestling with God — Indomitable Courage and Ambition of the Israelitish Race, Gen. W*-*' Early Judean Prophetic Narratives The long Gen. 32 24When Jacob was left alone, one wrestled with him until day- andtle break. 25And when he saw that he did not prevail against him, he smote blessing the hollow of his thigh and the hollow of Jacob's thigh was strained, as he wrestled with him. 26Then he said, Send me away, for the day is breaking. But Jacob replied, I will not let thee go except thou bless me. 27And he said to him, What is thy name ? And he replied, Jacob. 28Then he said, Thy name shall be called no more Jacob, but Israel [God's struggler]r; for thou hast struggled with God and with men, and hast prevailed. 29And Jacob asked him, saying, Tell me, I pray thee, thy name. And he said, Why is it that thou dost ask my name ? So he blessed him there. Origin of 30Then Jacob called the name of the place Peniel [Face of God] ; for he said, I have seen Peniel q0(j face to face, yet my life has been preserved. sanctity 31But the sun rose as soon as he had passed beyond Penuel, and he limped Sip mus- upon his thigh. 32This is why to this day the children of Israel do not eat the cle 5 39 This graphic account of the divine revelation to Jacob reflects the primitive conceptions of Jehovah which appear in many other of the Judean prophetic stories. It also gives the traditional origin of the name Israel which hereafter takes the place of the name Jacob in this group of stories. The struggle is appropriately localized beside the Jabbok, which means the Struggler. Vs. 3° seems to introduce a tradition regarding the origin of the name Peniel which is distinct from the rest of the narrative. In 3310 is found the Judean origin of the name Penuel. Vs. *° also implies that the scene of the incident is south of the Jabbok, which is in harmony with 3222b. It would seem (possibly together with M) to represent the conclusion of an Ephraim ite version of the revelation beside the Jabbok. » 3218 Or, Struggler against God. This popular etymology is a striking epitome of Israel*! national spirit. The word probably means El contends or Prince of God. 118 JACOB'S WRESTLING WITH GOD [Gen.3232 Early Judean Prophetic Narratives hip muscle,8 which is at the hollow of the thigh, for he touched the hollow of Jacob's thigh on the hip muscle. § 40. Jacob's Meeting with Esau — Adjustment of Rival Claims between the Israelites and Edomites, Gen. 331-" Early Judean Prophetic Narratives Gen. 33 1And when Jacob lifted up his eyes he saw Esau coming with Meeting four hundred men . Then he apportioned the children to Leah and to Rachel, two and to the two maid-servants. 2And he put the maid-servants and their children in front, and Leah and her children next, and Rachel and Joseph in the rear, ^hen he himself passed over before them, and bowed himself to the ground seven times, until he came near to his brother. 4And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him, and they wept. 5When he lifted up his eyes, and saw the women and the children, he said, Who are these with you ? And he answered, The children whom God hath graciously given your servant, "^hen the maid-servants together with their children approached, and bowed themselves. 7Leah also and her children approached, and bowed themselves, and afterwards Joseph and Rachel approached, and bowed themselves. 8And [Esau] said, What do you mean by all this company which I met? Jacob's And [Jacob] replied, To find favor in the sight of my lord. 9And [Esau] Sisai* said, I have abundance, my brother; keep what you have. 10But Jacob replied, Nay, I pray you, if now I have found favor in your sight, then receive my present4 from my hand ; for I have looked upon your face as one looks upon the face of God , and you have regarded me favorably .u 1 xTake , I pray you, my giftv that is brought to you, because God hath dealt graciously with me, and because I have enough. Thus he urged him importunately until he took it. 12Then Esau said, Let us set out and go on our way, and let me go before The you. 13But he replied to him, My lord knows that the children are tender, parting and that I have flocks and herds with their young; and if they overdrive them one day all the flocks will die. 14Let my lord, I pray you, pass over before his servant, and I will proceed leisurelyw according to the pace of the cattle which I am driving, and according to the pace of the children, until I come to my lord at Seir. 15Then Esau said, Let me at least leave with you some of the people who are with me. But Jacob replied, What need is there ? let i 3232 The muscle referred to is the nervus ischiadicus, or musculus glutceus. The latter in animals is an especially desirable portion for eating. § 40 In this section the main story is drawn from the Judean source. Cf. § 38. Traces of the parallel Ephraimite version are perhaps to be found in 4- 6. n; although the use of the designation God by a foreigner in 6 is characteristic of both the older prophetic narratives. Linguistic evidence on the whole also points to the Judean source. t 3310 The Heb. word is the one commonly used to describe an offering brought to God. Jacob also goes on to say that he has brought it to Esau as he would to God. u 338-i° Evidently a common form of address in ancient Israel, when a favor was asked Cf. 2 Sam. 1417. ? 33n Lit., blessing, i. s., gift of greeting, intended to secure Esau's blessing. w 3314 The verb implies an advance with frequent stops for rest. 119 Gen.331s] THE JACOB STORIES Early Judean Prophetic Narratives me only find favor in the sight of my lord. 16So Esau returned that day on his way to Seir. Ongin of 17But Jacob journeyed to Succoth, and built there a house for himself, and made huts for his cattle; therefore the name of the place is called Succoth [Huts]. § 41. Dinah and Shechem — Early Alliances with Canaanite Tribes, Gen. 3318-80, 34, 355 Early Judean city. %m' Later Ephraimite Prophetic Narratives Gen. 33 18Now Jacob came in peace to the city she- of Shechem in the land of Canaan, when he came from j Paddan-Aram, and encamped before the 19And he bought the piece of ground where he pitched his tent, from the sons of Hamor, the father of Shechem, for four hundred shekels ;x 20and he erected there an altar and called it El, God of Israel. y Jacob at 34 Now Shechem, the son of Ha- chem mor saw Dinah the daughter of Jacob 2band took her and humbled her,3abut 34 xAnd Dinah the daughter of Leah whom she had borne to Jacob, went out to make the acquaintance § 41 The evidence is conclusive that two originally distinct narratives are closely blended together in 34. For example in *-11 sometimes Shechem and sometimes Hamor is the subject, and again either Jacob or the sons of Jacob. In 8 it is Hamor who negotiates ; but in n Shechem. In |* it is simply demanded that Shechem be circumcised; but in 15 the whole city, as the pre liminary to marital alliances. In a Shechem alone is attacked, but in ^-^ the entire city ia smitten and spoiled. The heaping up of parallel clauses in 2b- 3 also strongly suggests the com bination of two narratives. Following the guide of these and the additional linguistic indica tions two variant versions of this old tribal tradition are clearly distinguishable. In the one the negotiations are conducted between Shechem and Jacob. As a preparation for marriage Shechem submits to the preliminary rite of circumcision, but is basely slain by Simeon and Levi. A subsequent Judean tradition associates with Moses (Ex. 424- K) the first transference of this rite from the marital to the period of infancy, § 62. Fact and the linguistic evidence point to the Judean source. It is this oldest version which is alluded to in the ancient Judean poem, Gen. 495-7. The classification of the other narrative, in which Hamor figures as the spokesman, and all the men of his city ( are circumcised and later fall a prey to the united attack of the sons of Jacob, is not so obvious. The work of an editor is apparent in 3318b and 3413- ^ , but otherwise the language is not that of the Jate priestly writers, nor the picture, as a whole, for they always present the patriarchs in a favorable light and regard the rite of circumcision as peculiar to the Hebrews and therefore not to be shared with their heathen neighbors. Cf. § 16. The points of affinity both in thought and language are closest with the Ephraimite narrative, although like many similar stories in Judges, its peculiarities suggest that the tradition was transmitted through different channels than the other Ephraimite narratives in Gen. before it was com mitted to writing, or else that it comes from a later strand. The historical background of this ancient tribal tradition is evidently the early part of the period of Hebrew settlement in Canaan. Like the stories of Reuben and Bilhah and Judah and Tamar, it might more appropriately have been included in the book of Judges. Judg. 9 furnishes independent evidence of the early alliances between the Israelites and Shechemites. That Gen. 34 contains important historical data is generally recognized. It suggests that the Hebrew sub-tribe of Dinah was early absorbed by the powerful Shechemites and that the older tribes of Simeon and Levi, resenting the humiliating alliance, sought by a treacherous attack to vindicate the honor of the Israelites. Their treachery, however, aroused the Ca naanites to united opposition, which resulted in the almost complete extinction of the tribes Cf. Gen. 49s-7. Subsequent history confuses this tradition, for in the early Hebrew period the survivors of these tribes are found in the extreme south, affiliated with Judah, and they never later assumed an independent role. * 3319 Lit., one hundred qu4sUa-~4O0 shekels. y 3320 Gk., called upon the God of Israel. 120 Gen. 342b] Early Judean his heart was fixed on Dinah the daughter of Jacob. sAnd Jacob heard that he had defiled Dinah his daugh ter, but his sons were with his cattle in the field, so Jacob said nothing until they came. 7And the sons of Jacob came in from the field , when they heard of it, and the men were indignant and became very angry because [Shechem] had committed a shameful crime in lying with Jacob's daughter: which thing ought never to be done! DINAH AND SHECHEM [Gen. 341 Later Ephraimite Prophetic Narra tives ofz the women of the land. 2aAnd Shechem the son of Hamor . the Hi vite , the prince of the land, saw her, and lay with her, 3bbut he loved the maiden and spoke endearingly to the maiden. 'Therefore Shechem spoke to his father Hamor, saying, Get me this maiden for my wife. lxBut Shechem said to her father and to her brothers, Let me find fa vor in your sight, and I will give you what you ask of me. 12Demand of me an exceedingly large gift for yourselves and dowry for the bride, and I shall give as you shall ask of me ; only give me the maiden for my wife. 14Then her brothers said to him, We cannot do this , namely, give our sister to one who is uncircum- cised, for that were a re proach to us. 19But the young man did not hesitate to do the thing demanded, because he was pleased with Ja cob's daughter; and he was honored above all the house of his father. Then Hamor the father of Shechem went out Negotia te) Jacob to speak with him and with his sons. Dinah 8And Hamor conversed with them saying, My son Shechem has set his heart on your daughter. I pray you give her to him as wife; 9and inter marry with us: give your daughters to us and take our daughters for yourselves. 10Then you shall dwell with us, and the land shall be open before you. Remain, go about, and settle down in it. 13Then the sons of Jacob answered Shechem and Hamor his father with guile, and declared, (because he had defiled Dinah their siBter), 15Only on this condition will we make an alliance with you : if you will be as we are, in that every male of you be circumcised . 16Then will we give our daughters to you and take your daughters to us and will dwell with you and we will become one people. 17But if you will not listen to us and allow yourselves to be circumcised, then we will take our daughter and be gone. 18And their words pleased Hamor and Shechem Hamor 's son. 20Then Hamor and Shechem his son came to circum- the gate of their city, and conversed with the men preiinii- of their city, saying, 21These men are peaceably «£_!_!_ disposed toward us, therefore let them remain in nage the land and go about in it; for, behold, the land is broad enough for them on every side and in every direction; let us take their daughters to us for wives, and let us give them our daughters. 22Only on this condition will the men consent to dwell with us to become one people, namely, ¦ 341 Gk., become acquainted with. J21 Gen. S425b] Early Judean THE JACOB STORIES [Gen.3422 Later Ephraimite Prophetic Narratives that every male among us be circumcised, as they are circumcised. 23Shall not their cattle and their goods and all their beasts be ours ? only let us make an alliance with them that they may dwell with us. 24Then all who went in and out of the gate of his city hearkened to Hamor and Shechem. And every male was circumcised, all who went out of the gate of his city. The treacher ous at tack Its sequel 25bThen two of the sons of Jacob, Simeon and Levi, Dinah's brethren, took each man his sword and came upon the city unawares, 26and put Hamor and Shechem his son to the sword, a and took Dinah out of Shechem's house and went forth 29bwith all that was in the house. 30Then Jacob said to Simeon and Levi, You have brought me into trouble, in that you have made me odious to the inhabitants of the land, among the Canaanites and the Ferizzites. Since I have only a few people,0 if they gather themselves together against me they will smite me and I and my house shall be destroyed. 31 But they replied, Should he have dealt with our sister as with a harlot ? 25aAnd it came to pass on the third day when they were sore, that 27a-cthe sons of Jacob came upon the cir cumcised1' men and slew all the males, 27band plundered the city, because they had defiled thei r sister. 2°They took their flocks and their herds and their asses and that which was in the city and that which was in the field. 29aAnd all their wealth, and all their little ones and their wives, they took captive and made a prey. 35 Then they departed; and a great terror came upon the cities that were round about them, so that they did not pursue the sons of Jacob.d § 42. Jacob's Return to Bethel — Primitive Allegiance to Israel's God, Gen. 351-*. '¦ '. «-« Early Ephraimite Prophetic com- Gen. 35 Then God said to Jacob, SlSfice Arise go up to Bethel , and dwell there , at Bethel ° Late Priestly Narratives 35 6Then Jacob came to Luz, Divine which is in the land of Canaan (that uon%s » S426 Heb. idiom, slew at the mouth of the sword. b 34"' Heb., slain; but this is not in harmony with the context and is probably due to the fact that a copyist read this for the very similar Heb. word meaning circumcised. " 3430 Heb.T / being few in number. d 355 This verse has no connection with its context. The immediate sequel of *bis*b. The term sons of Jacob, as well as the contents, indicates that that is the conclusion of the second version of the Dinah story. The suggestion of divine protection is also consonant with the representation of the Ephraimite source. Cf. Introd., p. 39. § 42 The geographical terminology, the general representation, and the unmistakable idioma at once proclaim that 6»> g-J3> ls contain the late priestly account of the divine revelation 122 Gen. 351] JACOB'S RETURN TO BETHEL [Gen. 356a Late Priestly Narratives is, Bethel) . 9And God appeared again to Jacob when he came from Paddan- aram, and blessed him. 10And God said to him, Thy name is Jacob; thy name shall no longer be called Jacob, but Israel shall be thy name." So he called his name Israel. uMore- over God said to him, I am El-Shad dai [God Almighty]; be fruitful and become numerous; a nation and a multitude of nations shall there be from thee and kings shall come forth from thy loins; 12and the land which I gave to Abraham and Isaac, I will give to thee; and to thy descendants after thee will I give the land. 13Then God went up from him at g"?^1.0' the place where he spoke with him. 15So Jacob called the name of the place where God spoke with him, Bethel. Early Ephraimite Prophetic and make there an altar to God, who appeared to thee when thou didst flee from the face of Esau thy brother. Prepare- Therefore Jacob said to his house- th°saSr hold, and to all who were with him, nnce Put away the foreign gods that are among you and purify yourselves, and change your garments, 3and let us arise, and go up to Bethel, and I will make there an altar to God, who answered me in the day of my dis tress, and was with me on the jour ney which I was making. 4So they gave to Jacob all the foreign gods which were in their hand, and the rings which were in their ears, and Jacob hid them under the oak which was by Shechem. 6bHe and all the people who were with him came to Bethel. Erection 7And he built there an altar, and Sana called the place El-Bethel [The God pillar 0f tjje ]j0USe 0f God]; because there God revealed himself to him, when he fled from the presence of his brother. 14 And Jacob set up at the place where [God] had spoken with him, a pil lar of stone, and poured a libation and oil upon it. § 43. Jacob's Domestic Experiences in Canaan— Incidents in Early Tribal History, Gen. 3S8. "-»• «-», 36«-«, 3T1 Early Ephraimite Prophetic Narratives Gen. 35 Then Deborah, Rebekah's nurse, died, and was buried below Death of Bethel under the oak. Therefore its name was called Allon-bacuth [Oak of bekah'« weeping]. nmm to Jacob at Bethel. The remaining vetses of the section are the sequel to the earlier Ephraim ite account of the revelation at the same place, § 31. Cf. God in *• *¦ ', and the reference to the pillar, which is peculiar to the Ephraimite version in § 31. Evidently either the original Ephraimite narrators or the later prophetic editor of 3517 had in mind the incident recorded in the preceding chapter, for in 3- * the note of distress and the feeling that everything must be done to secure the divine favor are readily recognized. The deliverance of Jacob and his sons from the consequences of their guilt is recounted in K The analogy with Jacob's earlier flight to Bethel after a crime had been committed, § 31, is close. « 3510 For Judean account of the origin of the name Israel, cf. 3-*, note § 39. J 43 It is not entirely clear from which prophetic source ""-20 are derived. 3710 (Ephraimite) seems to imply that Rachel is still alive; but otherwise the indications point to the northern source. Pillar,20 is peculiar to this narrative. Cf. 35". The language of >• is also closely parallel to that of 8 and 4810, both of which appear to belong to the Ephraimite source. The change of the name Jacob in *> to Israel in 21 also points clearly to a transition from th* 123 Gen.3516] THE JACOB STORIES Early Ephraimite Prophetic Narratives Death ot 1Then they set out from Bethel, and when they were still some distance £?dhel from Ephrath, 'Rachel felt the pains of childbirth and had hard labor. 17And it Benja? came to pass, when she had hard labor, that the midwife said to her, Do not be mm afraid, for now you will have another son. 18And it came to pass, as her fife was departing (for she was dying) , that she called his name Benoni [Son of my sorrow]; but his father called him Benjamin [Son of the right hand]. 19Thus Rachel died and was buried in the way to Ephrath (that is, Beth lehem) , 20and Jacob set up a pillar upon her grave ; that is the Pillar of Rachel's grave, which stands until this day. Early Judean Prophetic Narratives Km- 21Then Israel journeyed, and pitched his tent beyond Migdal-Eder [Tower crime oi the flock]. 22And while Israel dwelt in that land, Reuben went and lay with Bilhah his father's concubine; and Israel heard of it.g . . . Late Priestly Narratives Death 35 2Then Jacob came to Isaac his father, to Mamre, even to Kiriath-arba ?ai'o-Ur" (that is Hebron), where Abraham and Isaac sojourned. 28And the length Isaac _£ Isaac's lifeb was one hundred and eighty years. 29Then Isaac breathed his last and was gathered to his father's kin, old and satisfied with life; and Esau and Jacob his sons buried him. Esau's 36 Then Esau took his wives, his sons, his daughters, and all the members ureand 0I his household and his cattle and all his beasts and all his possessions deSce in which he had gathered in the land of Canaan and went to a land away from Selr his brother Jacob. 7For their possessions were too many for them to dwell together, and the land where they sojourned could not support them because of their cattle. 8SoEsau dwelt in Mount Seir (Esau is Edom'); 37 * while Jacob dwelt in the land where his father had sojourned in the land of Canaan. § 44. Judah and Tamar — Alliances between the Judean and Southern Canaanite Tribes, Gen. 38 Early Judean Prophetic Narratives Gen. 38 JNow it came to pass at that time that Judah went down from his kinsmen and turned aside to a certain Adullamite, whose name was Hirah. Ephraimite to the Judean narrative which, consistently with the revelation in § 41, hereafter uses Israel, while the other retains Jacob. The remaining passages contain the idioms and ideas peculiar to the late priestly narratives. f 3516 Lit., there was still some distance to come to Ephrath. b 35s2 Evidently here the editor has preserved only a fragment of a longer narrative, which like that in § 41 , represents a primitive tradition regarding the relations and alliances between tribes. <> 3528 Heb., days. > 36s For the list of Esau's descendants and the earlier Edomite kings found in Gen. 36i -s. 9-42, cf. Appendix VII. § 44 This story has no connection, with the Joseph narratives which precede and follow it in Gen. It is also only loosely classified with the Jacob traditions. Its affinities are with the Dinah and Shechem story § 41 and with the stories of the book of Judges. It treats of the origin and history of certain southern Israelitish clans during the period of settlement in Canaan. It also illustrates and emphasizes the Levirite law which is formulated in Dt. 255-10. The story belongs to the south, and certain linguistic indications point to the Judean prophetic group of narratives, although the connection is not close. Its naive moral standards reveal its very early origin. 124 JUDAH AND TAMAR [Gen. 382 Early Judean Prophetic Narratives 2And Judah saw there a daughter of a Canaanite whose name was Shua; and Judah's he took her as wife and went in unto her. 3And she conceived, and bore a byaCa- son, and he called his name Er. Then she conceived again, and bore a son, Sritelte and called his name -Onan. 5And she bore still another son and called his name Shelah; and it was at Chezib that she bore him. 6Now Judah took a wife for Er his eldest son, and her name was Tamar. Divine 7But Er, Judah's eldest son, was so wicked in the sight of Jehovah, that Jehovah ^ent slew him. Then Judah said to Onan, Go in unto your brother's wife, and a£dnEr perform the duty of a husband's brother to her, and raise up offspring for your 0nan brother. 9But Onan knew that the seed would not be his, therefore when he went in to his brother's wife he spilled it on the ground, in order not to raise up offspring for his brother. 10And what he did was evil in the sight of Jehovah; therefore he slew him also. nThen said Judah to Tamar his daughter-in-law, Remain a widow in your judah's father's house, until Shelah my son has grown up; for he said to himself, I toTa-06 will not let him go in unto her, lest he also die like his brothers. So Tamar mar went and dwelt in her father's house. 12After many days had passed, Shua's daughter, the wife of Judah, died. Tamar's And when Judah was comforted he went up to see about his sheep-shearers tion and at Timnah, he and his friend Hirah, the Adullamite. 13Then it was told ^thmg Tamar, saying, Behold, your father-in-law is going up to Timnah to shear Judah his sheep. 14And she put off from her the garments of her widowhood and covered herself with her veil, and thus veiled, she sat in the gate of Enaim, which is by the way to Timnah; for she saw that Shelah had grown up without her being given to him as wife. 15When Judah saw her, he thought her to be a harlot, because she had veiled her face. 16So he turned aside to her by the way and said, Permit me, I pray you, to come in unto you, for he did not know that she was his daughter-in-law. And she said, What will you give me, that you may come in unto me ? 17And he said, I will send you a kid of the goats from the flock. And she said, Will you give me a pledge until you send it ? 18And he said, What pledge shall I give you ? And she said Your seal- ring and your chain and your staff that is in your hand. So he gave them to her, and came in unto her, and she conceived by him. 19Then she arose and went away and took off her veil and put on the garments of her widowhood. 20Now when Judah sent the kid of the goats by the hand of his friend the judah's Adullamite to receive the pledge from the woman's hand, he did not find her. recurl to 21Then he asked the men of her place saying, Where is the sacred prostitute^ pledge who was at Enaim by the wayside ? And they said, There has been no sacred prostitute here. 22So he returned to Judah, and said, I have not found her, and moreover the men of the place said, 'There has been no sacred prosti- tute^ here.' 33And Judah said, Let her keep it that we may not be put to shame; behold, I have sent this kid, but you have not found her. i 3821' H Lit., consecrated, i.e., a religious prostitute. Although translated by the same English word in the current versions, the Heb. is entirely distinct in form and meaning from the term found in 1B- 2i. Cf. the many references in the Hammurabi Code to the devotees or those 'consecrated to a god. Not until much later times was the moral sense of the East aroused sufficiently to abolish this very ancient institution. Cf. Hos. 4*, Dt, 23". 125 Zerah. Gen.382*] THE JACOB STORIES Early Judean Prophetic Narratives Ac- 24Now after about three months it was told Judah: Tamar your daughter- edsroent in-law has played the harlot, and moreover she is also with child by whoredom. obiiga- Then Judah said, Bring her forth and let her be burnt. 25But when she was Tamar brought forth, she sent to her father-in-law, saying, By the man to whom these things belong, I am with child. She also said, See, I pray you, whose these are, the seal-ring and the chain and staff. 26When Judah recognized them, he said, She is more in the right than I, inasmuch as I did not give her to Shelah my son. But he did not enter into marital relations with her again. Krth of 27Now it came to pass in the time of her travail that twins were in her womb. and 28And while she was bringing forth, one put out a hand and the midwife took and bound upon his hand a bright red thread, saying, This came out first. 29But it came to pass, just as he drew back his hand, that his brother came out, and she said, What a breach you have made for yourself! Therefore his name was called Perez [Breach]. 30And afterward his brother came out, who had the bright red thread upon his hand; therefore his name was called Zerah [Red]. Ill THE JOSEPH STORIES— MIGRATION OF CERTAIN ISRAEL ITISH TRIBES FROM CANAAN AND THEIR ESTABLISH MENT IN EGYPT, Gen. 372b-36, 39l-49la,28b-5026 § 45. Joseph Sold by his Brothers into Egypt, Gen. ST*-** Early Judean Gen. 37 3Now Israel loved Joseph Early Ephraimite Prophetic Narratives 37 2b Joseph at the age of seventeen was a shepherd with his brothers and he was a lad with the sons of Bil- The Joseph Stories. — As might be inferred from their theme and character, the Joseph stories are derived almoct entirely from the prophetic sources. In the priestly narratives, Joseph figures simply as the one who brought his Hebrew kinsmen to Egypt, 466ff. The prophetic versions of these stories current in Northern Israel and Judah varied onl^ in minor details. The characteristics of each of these groups of narratives are, however, clearly marked. Thus, for example, in the Judean, Israel is the name of the common ancestor of the tribes; in the Ephraimite it is Jacob. In the first Judah figures as the eldest: in the second Reuben, 'in the one Joseph is sold to the Ishmaelites; in the other to the Midianites. In the one he is imprisoned; in the other apparently not. Dreams, as usual, play an important r61e in the Ephraimite traditions. With the aid of these and other familiar guides it is possible readily to distinguish the different strands. The amalgamation, however, is sometimes so close and the different versions of the narratives so similar, that absolute assurance is impossible regard ing the classification of individual verses and clauses. Since Joseph was the traditional an cestor and hero especially of the northern tribes, it is natural that the Ephraimite narratives should be the more complete; but since he was the ideal type of the successful man of affairs, the traditions appealed also to the prophets of the south, who preserved an almost continuous parallel cycle of stories. The character of Joseph is portrayed with remarkable consistency in both groups of stories. At best he was the spoiled boy, who nevertheless possessed strong and lovable qualities, which only varied and often painful experiences could bring out. The different stories present the 8 45 The more striking evidences that two narratives have here been closely amalgamated are the name Israel in 373- I3, and Jacob in 37u- M; intervention of Judah in 2fia, but of Reuben in ^ M; cause of the ill-will of the brothers in 3 is Israel's partiality, but in B-u it is Joseph's dreams; inconsistency between 2»-27 and 28. These and the well-known linguistic peculiarities of the two prophetic sources render the analysis easy and give two complete and consistent versions of the story. 126 Gen. 373] Early Judean more than all his other children, be cause he was the son of his old age; and he had made him a long tunic with sleeves. 4And when his brothers saw that their fa ther loved him more than all his other sons, they hated him, and could not speak to him in a friendly manner. JOSEPH SOLD INTO EGYPT [Gen. S72b 12And his brothers went to pasture his fa ther's flocks in She chem. 13Then Israel said to Jpseph, Are not your brothers pastur ing the flocks in She chem ? come now I will send you to them. 14bSo he sent him out from the valley of Hebron, and he came to She chem. Early Ephraimite Prophetic Narratives hah, and with the sons of Zilpah, his father's wives; and BBpeciai- Joseph brought an evil report of them to their father, lqvedby 5And Joseph had a dream, and told it to his brothers, father and they hated him still more. 6And he said to them, hated by Hear, I pray you, this dream which I have had; 7for it brothers seemed to me that we were binding sheaves in the field, and, lo, my sheaf arose and remained standing, while your sheaves surrounded and made obeisance to my sheaf. 8And his brothers said to him, Will you assured ly be king over us ? or will you certainly rule over us ? So they hated him still more because of his dreams and his words. Then he had yet another dream, and told it to his brothers, saying, Behold, I have had another dream, and it seemed to me that the sun and the moon and eleven stars made obeisance to me. 10And when he told it to his father and his brothers, his father rebuked him, and said to him, What is this dream that you have had ? Shall I and your mother and your brothers in deed come to bow ourselves to the earth before you ? 11 And his brothers envied him ; but his father kept the thing in mind. And Jacob called Joseph, and he replied, Here sent by am I. 14aAnd he said to him, Go now, see whether ther to it is well with your brothers, and well with the brothers flock^ and bring me word again. 15So he set out, }£,*__? and a certain man found him as he was wandering in the field, and the man asked him saying, Wbat are you seeking ? 16And he said, I am seeking my brothers; tell me, I pray you, where they are pas turing the flock. 17And the man said, They have gone from this place, for I heard them say, 'Let us go to Dothan.' So Joseph went after his brothers and found them in Dothan. successive tests to which he was subjected. They reveal his fidelity, generosity, energy, good judgment, executive ability, and tact. In him all the qualities which make for success were combined in superlative measure. Their reward was also superlative. The powerful effect of such an ideal, constantly held up before the eyes of the Hebrew youth, cannot be over estimated. The supreme literary beauty and dramatic charm of the stories added not a little to their effectiveness. That the character of Joseph should be idealized, as the stories were transmitted from generation to generation, was inevitable and also in harmony with the purpose of the prophets who gave them their final form. Converging lines of evidence, however, strongly suggest the probability that an historical character stands back of these later stories: their consistency and the close agreement between the parallel versions ; the many faithful reflections of Egyptian customs; Egyptian proper names; and finally the. fact that it was by no means uncommon for Semites to attain to positions of high authority in the Egyptian court. The famous Tell-el- Amarna letters, coming from the fourteenth century B.C., contain the names of two such officials. One of them, Yanhamu, is repeatedly referred to and appears during the reign of Amenophis IV to have had the ear of the king and to have been intrusted with almost royal prerogatives. 127 Gen. 3718b] THE JOSEPH STORIES Early Judean seized i8bBut before he Mothers came near to them, [his malign brothers] knavishly conspired against him to slay him. 21Reuben,a however, when he heard it, delivered him from their hands, and said, Let us not take bis life. 23Nevertheless when Joseph had come to his brothers, they stripped Joseph of his long tunic, the tunic with sleeves that was on him. 2Then they sat down to eat bread, and as they lifted up their eyes and looked, behold a caravan of Ishmaelites was corn- Carried ing from Gilead, and their camels were cfiant- loaded with spices and balsam and lada- mento ., • , ., , Egypt num, on their way to carry it down to Egypt. ^Thereupon Judah said to his brothers. What do we gain if we kill our brother and conceal his blood ? 27Come, let us sell him to the Ishmaelites, and let not our hand be upon him, for he is our brother, our flesh. And his brothers list ened to him, 28band sold Joseph to the Ishmaelites for twenty pieces of silver. And they brought Joseph to Egypt. 32Then they sent the tunic with sleeves to their father. And when he saw it, he said, 33b Joseph is without doubt torn in pieces. 34bSo he mourned for his son many days. 35aAnd all his sons and all his daughters rose up to comfort him, but [Gen. 3718a Early Ephraimite Prophetic Narratives 18aAnd when they saw him in the distance, 19they said one to another, See, here comes that mas ter-dreamer. 20Now come, let us slay him, and throw him into one of the cisterns, and then we will say, A fierce beast has devoured him, and we shall see what will become of his dreams. 22But Reuben said to them, Do not shed blood; throw him into this cistern that is in the wilderness, but do not lay hands upon him. He said this that he might deliver him from their hands to restore him to his father. 2Then they took him, and threw him into the cistern. The cistern, however, was empty, there being no water in it. ite- ¦ortedto por his heart broken father as j^ refuse(j ^0 jje comforted, saying, I shall go down to Sheol to my son mourning. 28aNow Midianite merchant men passed by and, drawing up Joseph, they lifted him out. 29So when Reuben returned to the cistern, behold, Joseph was not in the cistern . Then he rent his clothes, 30and went back to his brothers, and said, The child is not there; and I, where shall I go? 31Thereupon they took Joseph 'a coat, and killed a he-goat and dipping the coat in the blood, 32bthey brought it to their father, saying, We found this; see whether it is your son's coat or not. 33aAnd he recognized it and said, It is my son's coat! a fierce beast has devoured him! 34Then Jacob rent his garments, and put sackcloth on his loins. 35bThus his father wept for him. • 3721 This verse is clearly the Judean parallel to 22, and in this narrative Judah figures as the eldest. It seems probable that his name appeared here originally and that the name of Reuben was later substituted to harmonize 2l with za. Cf. Introd., p. 34. 128 Early Ephraimite Prophetic Narratives Gen.391] JOSEPH SOLD INTO EGYPT [Gen. 3736 Early Judean 39 * Joseph, however, was brought down to Egypt, and Potiphar, an officer of Pharaoh, the chief executioner, b an Egyptian, bought him from the Ishmaelites- who hadbrought him there. 3The Midianites, however, soidasa sold him in Egypt to Potiphar, anEgyp- the chief executioner, an officer master of Pharaoh. § 46. Joseph Tempted and Proved, Gen. 39J-» Early Judean Prophetic Narratives Gen. 39 2Now Jehovah was with Joseph so that he became a prosperous in- man, and was in the house of his master the Egyptian. 3When his master by his saw that Jehovah was with him, and that Jehovah always caused everything with tho that he did to prosper in his hands, 4Joseph found favor in his eyes as he Ssen- ministered to him, so that he made him overseer of his house, and all that house- he had he put into his charge. Then it came to pass from the time that he bold made him overseer in his house, and over all that he had, that Jehovah blessed the Egyptian's house for Joseph's sake, and the blessing of Jehovah was upon all that he had in the house and in the field. 6So he intrusted all that he had to Joseph's charge, and had no knowledge of anything that he had0 except the bread which he ate. Now Joseph was handsome in form and appearance. 7And it came to Repeat pass after these things, that his master's wife cast her eyes upon Joseph; and tempted she said, Lie with me. 8But he refused, saying to his master's wife, Behold nwster'a my master has no knowledge of what is with me in the house, and he has put w e all that he has into my charge; 9he is not greater in this house than I; neither has he kept back anything from me but you, because you are his wife; how then can I do this great wickedness and sin against God ? 10And although she talked thus to Joseph daily, he did not listen to her, to lie with her or to be with her. uBut once about this time when he went into the house to do his work, when none of the men of the household were at home, 12she caught hold of his garment,"1 saying, Lie with me ; but he left his garment in her hand and fled out of the house. 13 And it came to pass when she saw that he had left his garment in her Falsely hand and had fled away, 14she called to the men of her household, and said by "her to them, See, he has brought a Hebrew in to us to insult us. He came to me fidelity to lie with me, and I cried with a loud voice, 15and it came to pass, when he heard me crying out loudly, he left his garment with me and fled out of the b 391 Probably a note added by a later editor who wished to harmonize the Judean with the Ephraimite parallel.' Cf. note § 46. § 46 This story, the outlines of which appear in the ancient Egyptian tale of the "Two Brothers," is obviously a literary unit. The prevailing use _ of_ the name Jehovah, cf. 2> 3, &. 21, 23i and the other linguistic peculiarities indicate that it is from the Judean source. In the Ephraimite narratives Joseph is sold to Potiphar, the chief executioner, presumably a eunuch, whose slave he becomes. As in 40, it is in the house of his master that the king's baker and cupbeafer are imprisoned, and served by Joseph. In the Judean narratives he is bought by a married Egyptian and subsequently himself imprisoned because of his fidelity. Potiphera is the name of the father of the woman whom Pharaoh later gave to him as a wife, 41**. e 39fl Heb., he knew not anything with him. It is not clear to whom the him refers; if to Joseph, the statement would mean that he left everything to Joseph's care. * 39u Heb., caught him by his garment. 129 Gen. 3915] THE JOSEPH STORIES Early Judean Prophetic Narratives house. 16And she kept his garment by her until his master came home; 17then she told him the same story,e saying, The Hebrew servant whom you have brought to us, came to me to insult me; 18but it came to pass that when I lifted up my voice and cried, he left his garment with me and fled away. impris- 19Then it came to pass when his master heard the statements of his wife his mas- which she made to him, saying, After this manner your servant did to me, that he was very angry,f 20and Joseph's master took him and put him into the prison, — the place where the king's prisoners were bound. Thus he was there in prison. Favored 21But Jehovah was with Joseph and showed kindness to him, and made trusted him a favorite withs the keeper of the prison, 22so that the keeper of the jailer5 prison committed to Joseph's charge all the prisoners who were in the prison, and for whatever they did there he was responsible.11 23The keeper of the prison did not attend to anything that was in his charge, because Jehovah was with Joseph, and whatever he did, Jehovah always caused it to prosper. § 47. Joseph's Fame as an Interpreter of Dreams, Gen. 41 Early Ephraimite Prophetic Narratives ia_ Gen. 40 xNow it came to pass after these things that the cupbearer1 of the tlftwo king of Egypt and his baker offended their lord the king of Egypt, 2so that prison- Pharaoh was angry with his two officers, the chief of the cupbearers and the exB chief of the bakers, 3and imprisoned them in the house of the chief execu tioner, in the same prison whereJ Joseph was confined. 4And the captain of the guard assigned Joseph to wait on them; and they remained in confinement for some time.k His offer 5Meanwhile the king of Egypt's cupbearer and baker, who were confined in pre? r prison, both in the same night had a dream, each of peculiar significance.1 dreams Therefore when Joseph came in to them in the morning, he saw plainly that they were sad. 7So he asked Pharaoh's officers who were imprisoned with him in his master's house, saying, Why do you look so sad to-day? 8And they said to him, We have had a dream, and there is no one who can interpret it. Then Joseph said to them, Does not the interpretation of dreams belong to God ? tell it to me, I pray you. * 3917 Heb., spoke to him according to these words. » 39*9 Heb., his wrath was kindled. s 3921 Heb., gave him favor in the sight of. h 39s2 Heb., whatever they did there, he was the doer of it. § 47 Expressions like after these things, and chief executioner, are the water-marks which indicate that the story as a whole is from the Ephraimite source. The traces of a Judean paral lel may be found in lb, 3b, 5b, 15b or eise they are harmonistic additions. In the original Ephraim ite tradition Joseph is not sold from his home but stolen, 372s' 36, and as the slave of the chief executioner, not as a prisoner, ministers to those in the keeping of his master. 1 401 Heb., means one who attended not to the food, but to what was drunk by the king and his guests. i 403 Heb., in the prison the place where. Probably a harmonistic gloss. k 404 Heb., days. 1 40s Heb., And they dreamed a dream both of them, each man his dream, in one night, each man according to the interpretation of his dream, the butler and the baker of the king of Egypt, who were bound in the prison. The verbosity and awkwardness of the sentence is probably due to the amalgamation of two parallel stories. 130 JOSEPH AS AN INTERPRETER OF DREAMS [Gen. 409 Early Ephraimite Prophetic Narratives Then the chief cupbearer told his dream to Joseph, and said to him, In The cup- my dream I seemed to see a vine before me, 10and on the vine three branches, dream 8 and it was as though it budded, it put out blossoms and its clusters brought Eterpre- forth ripe grapes. 11And Pharaoh's cup was in my hand, and I took the grapes tatlon and pressed them into Pharaoh's cup, and gave the cup into Pharaoh's hand. 12Then Joseph said to him, This is the interpretation of it: the three branches are three days; 13within three days shall Pharaoh lift up your headm and restore you to your position, and you shall give Pharaoh's cup into his hand as you used to do when you were his cupbearer.11 14But may you keep me in remembrance when it is well with you, and may you show kindness to me and make mention of me to Pharaoh, and bring me out of this house; 15for I was unjustly stolen from the land of the Hebrews, and here also I have done nothing that they should put me into the dungeon." 16When the chief baker saw that the interpretation was favorable, he said to jj^eer.a Joseph, I also saw in my dream, and, behold, three baskets of white bread ^f ^ were on my head, 17and in the uppermost basket there were all kinds of baked mterpre- food for Pharaoh; and the birds were eating them out of the basket upon my head. 18And Joseph answered and said, This is its interpretation: the three baskets are three days; 19within three days Pharaoh will take off your head,p and hang you on a tree, and the birds shall eat your flesh from off you. 20 And it came to pass the third day, which was Pharaoh's birthday, that he Their made a feast for all his servants. Then he lifted up the head of the chief mc°t cupbearer and the head of the chief baker among his servants. 21And he restored the chief cupbearer to his office so that he again gave the cup into Pharaoh's hand. 2The chief baker, however, he hanged, as Joseph had interpreted to them. 23Yet the chief cupbearer did not remember Joseph, but forgot him. tufeaofthe cup- bearer § 48. Joseph's Interpretation of Pharaoh's Dreams, Gen. 411-38 Early Ephraimite Prophetic Narratives Gen. 41 *Now it came to pass after two full years, that Pharaoh had a dream J*^, in which he seemed to be standing by the Nile 2and to see coming up from the dreams Nile seven cows, sleek and fat,q which had been feeding in the reed grass. Then he seemed to see seven other cows coming up after them out of the Nile, bad-looking and lean/ and standing by the other cows on the bank of the Nile. 4And the bad-looking cows ate the seven sleek, fat cows. Then Pharaoh awoke. 5Afterward he slept and had a second dream, and he m 4013 /. e., take you from prison. n 4013 Heb., after the former manner. • 4015b Another trace of the Judean version of the story. P 4019 Heb., lift up your head from off you. § 48 The account of Pharaoh's dreams is a continuation of 40 and is from the same source. Cf . explicit statement in u that Joseph is the servant of the chief executioner. Traces of the Judean parallel are discernible in "b> 31> M. ""J. Vss. w and 31 are obvious parallels. Also 38 and u. a5ft and 36b. Two versions are also implied in the latter part of 41. The Judean tradi tion is so fragmentary, however, that it is impossible to restore it in its original form. It was probably very similar to the Ephraimite. i 412 Heb., fair in form and fat in flesh. r 413 Heb., evil in form and lean in flesh. 131 Gen. 415] THE JOSEPH STORIES Early Ephraimite Prophetic Narratives seemed to see seven good ears of grain growing on one stalk. 6Also he seemed to see seven ears, thin and blasted by the east wind, springing up after them. 7 And the thin ears swallowed up the seven plump, full ears. Then Pharaoh awoke, and, behold, it was a dream. Failure 8And it came to pass in the morning that his spirit was troubled, and he wise sent and summoned all the sacred scribes and wise men of Egypt; and interpret Pharaoh told them his dreams, but there was no one who could interpret them to Pharaoh. The cup- Then the chief cupbearer spoke to Pharaoh saying, My sins I now recall: testi- 10Pharaoh was very angry with his servants, and imprisoned me and the Joseph's chief baker in the house of the chief executioner; uand we both had a dream an inter- the same night, each having a dream of peculiar significance. 12And there oreter ^y^ ug wag a jjekrew y0uth, a servant of the chief executioner; and we told him and he interpreted to us our dreams, to each man differently according to his dream. 13And exactly as he interpreted our dreams to us so they came to pass: me they restored to my office, and him they hanged. Joseph 1Then Pharaoh sent and summoned Joseph, and they brought him hastily Pharaoh out of the dungeon; and he shaved himself and changed his clothes and came to Pharaoh. 15And Pharaoh said to Joseph I have had a dream, and there is no one who can interpret it. Now I have heard it said of you that when you hear a dream, you can interpret it. 16And Joseph answered Pha raoh, saying, Not I; God alone will give Pharaoh a favorable answer .s Eepeti- 17Then Pharaoh said to Joseph, In my dream as I was standing on the bank pha- of the Nile, 18I saw seven cows, fat and sleek which had been feeding in the dreams reed grass. 19Then I seemed to see coming up after them seven more cows, thin, bad-looking and lean, worse than I ever saw* in all the land of Egypt; 20and the lean and bad-looking cows ate the first seven fat cows; 21and when they had eaten them up, one could not tell that they had eaten them, for they were still as bad-looking as at the beginning. Then I awoke. 22 Again I dreamed and seemed to see coming up on one stalk seven ears, full and good; 23and then seven ears, withered, thin, blasted with the east wind, sprang up after them; 24and the thin ears swallowed up the seven good ears. And I have told it to the magicians, but there is no one who can inform me regarding it. Joseph's 2Then Joseph said to Pharaoh, What Pharaoh has dreamed signifies the St-or."" same thing;" what God is about to do he hath declared to Pharaoh. 26The of them seven good cows are seven years, and the seven good ears are seven years. It is one and the same dream.v 27And the seven lean and ugly cows that came up after them are seven years, and also the seven empty ears blasted with the east wind shall be seven years of famine. 2That is why I said to Pharaoh, What God is about to do he hath showed to Pharaoh. 29Behold, there are coming seven years of great plenty throughout the land of Egypt, ¦ 41lfl Heb., answer of peace. * 4119 Heb., such as I never saw . . . for badness. ° 4126 Heb., the dream of Pharaoh is one. T 4JL2* Heb., the dream is one. 132 THE INTERPRETATION OF PHARAOH'S DREAMS [Gen. 4130 Early Ephraimite Prophetic Narratives 30and there shall be after them seven years of famine, so that all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land ; 31and the plenty shall not be known in the land by reason of that famine which follows; for it shall be very Bevere. 32As for the fact that the dream came twice to Pharaoh, it is because the thing is established by God, and God will shortly bring it to pass. 33Now therefore let Pharaoh choose a man discreet and wise, and set him over the land of Egypt. 34Let Pharaoh take action and appoint overseers over the laud and take up the fifth part of the produce of Egypt in the seven plenteous years. 35And let them gather all the food of these good years that come, and lay up grain under the authority of Pharaoh for food in the cities, and let them keep it. 36And the food shall be a provision for the land against the seven years of famine which shall be in the land of Egypt, that the land may not perish because of the famine. 37 And the plan pleased w Pharaoh and all his servants. 38And Pharaoh said to his servants, Can we find one like this, a man in whom is the spirit of God ? § 49. Joseph made Governor of Egypt, Gen. 41"-" Early Judean Gen. 41 "Then Pharaoh said to Joseph, See, I have appointed you over all the land of Egypt. 42 And Pharaoh took off his signet ring from his finger* and put it upon Joseph's finger,* and clothed him in garments of fine linen, and put a gold chain about his neck, 43and made him ride in the second chariot which he had. Then they cried before him, Bow the kneeP Thus he set him over all the land of Egypt. ^Pharaoh also said to Joseph, I remain Pharaoh, but without your consent shall no man lift up his hand or his foot in all the land of Egypt. 45Pharaoh also called Joseph's name Zaphenath-paneah, and gave him as a wife Asenath, the daughter of Potiphera, priest of On. And Joseph went out over the land of Egypt, Early Ephraimite Pro phetic Narratives 41 39Then Pharaoh said Given to Joseph, Inasmuch as and au- God hath showed you all Lco__ this, there is no one so dis- that o? creet and wise as you. pharaofc ^You shall be over my house, and to your word shall all my people give heedy; only in respect to the throne will I be greater than you. 46And Joseph was thirty years old when he stood before Pharaoh king of Egypt." So Joseph went out from the presence of Pha raoh, and went throughout all the land of Egypt. w 4137 Heb., The thing was good in the eyes of. § 49 Minor inconsistencies reveal the presence of two distinct stories. Thus *° and 41-** are parallels. Vs. ^b is unnecessary and unnatural after *sh, which states the same fact. Vs. 45» apparently contains a different tradition regarding Potiphar, cf. 37M. The exact analysis is not certain, for the criteria are few. The statement that Joseph was made ruler over the house of Pharaoh is characteristic of the Ephraimite narratives. The name of the Deity in 3a. &> fil. M indicates that these verses are from the same source. The idiom, began to, in H is found only in the Judean. Vs. M& contains the same expression as Gen. 1210, which is also from this strand. * 4142 Heb., hand. j 4140 The meaning of the Heb. verb, in the sense in which it is here used, is not exactly known. The idiom seems to be lit., according to your word (Heb., mouth) shall my people dispose themselves. ¦ 4143 Heb., Abrek. Possibly a Semitic word which has been Egyptized. ¦ 41*" This verse is in the style of the priestly writers and reveals an interest in exact dates which is foreign to the prophetic narratives. Gen. 4148] Early Judean THE JOSEPH STORIES [Gen. 4147 His pro- 48and gathered up all the visions » j » ., r » ,,„ for the food ot the seven full0 famine i • i ., years, which were in the land of Egypt, and stored the food in the cities, putting in each city the products of the fields about it. Ephraimite Prophetic Narratives 47Then in the seven plenteous years the earth brought forth bountifully b 49And Joseph laid up grain, as the sand of the sea, in great quanti ties, until he ceased to keep account, because it could not be measured. 50 And to Joseph were born two sons before His tw< the year of famine came, whom Asenath, the daughter of Potiphera priest of On, bore to him. 51 And Joseph called the name of the first-born Manasseh [Forgetting] : For, said he, God hath made me forget all my misfortune, and all my father's house. 52And the name of the second he called Ephraim [Very fruitful]: For, said he, God hath made me fruitful in the land of mv affliction. Theseven yetai ^and the seven years of famine began to ,m of come, just as Joseph had said. 5SAud when all the land of Egypt was famished, the people cried to Pharaoh for bread, and Pharaoh said to all the Egyptians, Go to Joseph; and do what he tells you. S6And when the famine was upon all the earth, Joseph opened all the storehouses and sold to the Egyptians. But the famine was severe in the land of Egypt. 53When the seven years of plenty which had been in the land of Egypt came to an end, 54bthere was famine in all lands, but in all the land of Egypt there was bread. 57And all the world came to Egypt to Joseph to buy grain, be cause the famine was severe in all the world. Acquisition of all the ______ raoh All the herds § SO. Joseph's Policy During the Famine, Gen. 4713-26 Early Judean Prophetic Narratives Gen. 47 13And there was no bread in all the land, since the famine was very severe, so that the land of Egypt and the land of Canaan languished because, of of "Egypt the famine. 14And Joseph gathered in all tiie money that was found in the land of Egypt, and in the land of Canaan, for the grain which they bought; and Joseph brought the money into Pharaoh's house. 15 And when the money was all spent in the land of Egypt, and in the land of Canaan, all the Egyptians came to Joseph, and said, Give us bread; for why should we die before your eyes, because our money fails? 16Then Joseph said, Give your cattle, and I will give you graind for your cattle, if money has failed. 17So they brought their cattle to Joseph, and Joseph gave them bread in exchange for the horses, the flocks of sheep, and herds of cattle b 41" Heb., by handfuls. 0 4148 .Supplied by Gk. It probably has been lost from the existing Heb. texts. Cf. 6S. § 50 This section records the carrying out of Joseph's counsel in 4134. It is obviously out of place in the midst of the account ofJoseph'sfidelitytohis kinsmen and breaks the connection between n and 27a. The classification of the narrative is not absolutely certain. Expressions like, that we may live and not die, in 1B (cf. 422, 438), my lord in 18- 26, and find favor in the sight of in 2s point to the Judean source. d 4710 Gk., Sam., and Lat. supply grain, which is wanting in the Heb. 134 JOSEPH'S POLICY DURING THE FAMINE [Gen.4717 Early Judean Prophetic Narratives and the asses. Thus for that year he sustained them with bread in exchange for all their cattle. 18 And when that year was ended, they came to him the second year, and All the said to him, We do not hide it from my lord, now that our money is all spent; ceptthat and even the herds of cattle are my lord's; there is nothing left to give to my priests lord6 but our bodies and our lands. 19Why should we perish before your eyes, both we and our land ? take possession of us and our land in return for bread, and we and our land will become personal possessions of Pharaoh; and give us seed, that we may live, and not die, so that the land may not become desolate. 20So Joseph bought all the land of Egypt for Pharaoh; for the Egyptians sold every man his field, because the famine was severe upon them. Thus the land became Pharaoh's. 21And as for the people, he reduced them to servitude1 from one end of Egypt even to the other. 22Only the land of the priests he did not buy, because the priests had a definite allowance from Pharaoh, and ate their portion which Pharaoh gave them; hence they did not sell their land. 2Then Joseph said to the people, Behold, I have bought you and your land Estab- to-day for Pharaoh. Here is seed for you, and you shall sow the land, of aper- ^And at the ingatherings you shall give a fifth to Pharaoh, and four parts JS"™ shall be your own, for seed for the field, and for your food, and for those of your households, and for food for your little ones. 25And they said, You have saved our lives; let us find favor in the sight of my lord, and we will be Pha raoh's servants. 2Thus Joseph made it a statute concerning the land of Egypt to this day, that Pharaoh should have the fifth; only the land of the priests did not come into the possession of Pharaoh. § 51. Joseph's First Meeting with his Brothers, Gen. 421"3', 43u Early Ephraimite Prophetic Narratives Gen. 42 *Now when Jacob saw that there was grain8 for sale in Egypt, Journey Jacob said to bis sons, Why do you stand looking at each other ? 2And he ?eph _ said, Behold, I have heard that there is grain8 for sale in Egypt; go down there toEgypt and buy for us from thence, that we may live and not die. 3So Joseph's ten brothers went down to buy grain from Egypt. 4But Benjamin, Joseph's brother, Jacob did not send with his brothers; for he said, Lest harm befall him. Thus the sons of Israel came among others to buy grain; for the famine was in the land of Canaan. 6Now Joseph was the governor over the land; he it was who sold to all the • 4718 Heb., in the sight of my lord. ' 4721 Heb., and the people be caused to pass over to the towns, making a slight emendation so as to conform to the text preserved in the Gk. and Sam., the passage reads as above. § 51 The reference to dreams in 9, the prominence of Reuben in 22. 37, and the use of the terms God and Jacob (not Israel) in ^b. ffl indicate that the story as a whole is from the Ephraimite source. 43u is also part of the same narrative, as is shown by the presence of the same char acteristics. Traces of a Judean parallel may be found in 2- 6- 27- 26a. Note in 2 the expression live andnot die, and Israel in 6. Vss. 21' 28a cannot be reconciled with a5. Vs. ^b has apparently been displaced in the process of amalgamation from its original position after K. e 421. * The Heb. word always means grain as an article of merchandise. In 423 the ordinary word, meaning simply grain, is used. 135 Gen. 426] THE JOSEPH STORIES Early Ephraimite Prophetic Narratives His first people of the land. Therefore Joseph's brothers came and bowed themselves view before him with their faces to the earth. 7And when Joseph saw his brothers them he knew them, but he acted as a stranger towards them and talked harshly to them, and said, Whence do you come ? And they said, From the land of Canaan to buy food. Thus Joseph knew his brothers, but they did not know him. Then Joseph remembered the dreams which he had had about them and said to them, You are spies come to see the defenselessness of the land. 10 And they said to him, No, my lord, but your servants have come to buy food. 11 We are all one man's sons; we are honest men; your servants are not spies. 12But he said to them, Nay, to see the defenselessness of the land you have come. 13They replied, We your servants are twelve brothers, the sons of one man in the land of Canaan; and, behold, the youngest is to-day with our father, and one is no more. 14And Joseph said to them, It is just as I said to you, 'You are spies. ' 15By this you shall be proved : as sure as Pharaoh lives you shall not go from here unless your youngest brother comes hither. 16Send one of you, and let him bring your brother, while you remain in confinement, that your words may be proved, whether or not there be truth in you. Or else, as sure as Pharaoh lives, you are indeed spies. 17And he put them all together into prison for three days. The sec- 18Then Joseph said to them the third day, This do, and live; for I likewise terview fear God. 19If you are true men, let one of your brothers remain bound in your prison-house; but you go, carry grain for the needs of your households, 20and bring your youngest brother to me. So shall your words be verified, and you shall not die. And they did so. 21And they said to each other, Truly we are guilty in regard to our brother, in that when we saw the distress of his soul, while he was beseeching us for pity, we would not hear; therefore this distress has come upon us. 22But Reuben also answered them, saying, Did I not say to you, 'Do not sin against the boy,' but you would not listen? therefore now also his blood is required. 23And they did not know that Joseph understood them, for he had spoken to them through an interpreter. 24He, however, turned himself about from them and wept; then he returned to them, and spoke to them and took Simeon from among them, and bound him before their eyes. 2Then Joseph commanded to fill their vessels with grain, and to restore every man's money into his sack, and to give them pro vision for the way. And thus it was done to them. Return 26So they loaded their asses with their grain, and departed. "And when brothers the first of them opened his grain-sack to give hiB ass fodder in the place where they had and stopped for the night, he saw his money, for behold it was at the mouth of his grain-sack! port to 28aAnd he said to his brethren, My money is restored; and here it is even in my grain-sack! Jacob 29j\n(j when they came to Jacob their father in the land of Canaan, they told him all that had befallen them, saying, 3The man who is lord in that land talked harshly with us, and put us in prisonb as though we were spying out the country. 31And we said to him, We are honest men; we are not spies; 32we are twelve brothers, sons of our father; one is no more and the youngest "s to-day with our father in the land of Canaan. 33And the man who is lord b 42*> Following Gk. 136 THE FIRST MEETING [Gen. 4_33 Early Ephraimite Prophetic Narratives in that land said to us, By this shall I know that you are honest men : leave one of your brothers with me, and take the grain for the needs of your house holds, and go your way; 34bring your youngest brother to me, then shall I know that you are not spies, but that you are honest men; so will I give up your brother to you and you shall be free to go about in the land. 35But as they were emptying their sacks, they found that every man's purse Discov of money was in his sack; and when they and their father saw their purses of lYthe money, they were afraid. 28bAnd their hearts failed them and they turned S'their trembling to one another, saying, What is this that God hath done to us? ^the 36 And Jacob their father said to them, You bereave me of my children : S™Sr Joseph is no more and Simeon is no more, and you would take Benjamin also; father all these things have befallen me. 37But Reuben said to his father, You may put my two sons to death, if I do not bring him to you. Put him in my charge and I will bring him back to you. 43 iThen Jacob said, God Almighty give you mercy before the man, that he may release to you your other brother and Benjamin. But I — if I be bereaved of my children, I am bereaved. § 52. Joseph's Second Meeting with his Brothers, Gen. 42s8, 43s"13' 1B-44S4 Early Judean Prophetic Narratives Gen. 43 1And the famine was severe in the land. 2And when they had The eaten up the grain which they had brought from Egypt, their father said to grain them, Go again, buy us a little food. 3And Judah said to him, The man tr_reE!ra" protested strongly to us saying, 'You shall not see my face unless your tojrart8 brother is with you.' 4If you will send our brother with us, we will go g^ down and buy you food, 5but if you will not send him, we will not go down; |amm for the man said to us, 'You shall not see my face unless your brother is with you.' 6And Israel said, Why did you bring evil upon me by telling the man you had another brother ? 7And they said, The man asked particularly about us and our kindred, saying, 'Is your father yet alive ? have you a brother ? ' So we informed him according to the tenor of these questions. How were we to know that he would say, 'Bring your brother down?' 42 38But he said, My son shall not go down with you; for his brother is dead and he only is left. If harm befall him on the way by which you go, then you will bring down judah's my gray hairs with sorrow to Sheol." 43 8Judah, however, said to Israel his aSP0 father, Send the lad with me, and we will arise and go that we may live, and consent not die, both we and you and also our little ones. 9I will be surety for him ; his sons from my hand you may require him; if I do not bring him to you and set him dePart § 52 The evidences that this story is from the Judean source are chiefly linguistic, but they are many and conclusive. They are, for example: Israel, in 436- 8; little ones, in8; bowed the head, in ^j made haste, in w; old age, in 4420. The importance of Judah throughout the story also confirms the linguistic testimony. The tradition, like many of those in the Joseph cycle, has been amplified and embellished during the period of oral transmission, but it has received very few, if any, later editorial additions. From beginning to end it is a consistent literary unit. a splendid example of the kind of popular story which probably held the attention and fired the ambition of the youthful Saul and David. i 423s I.e., to the grave. Sheol corresponds in general to the Greek Hades, the abode of departed spirits. Cf . Job 313"1 _ 137 Gen. 439] THE JOSEPH STORIES Early Judean Prophetic Narratives before you, then let me bear the blame forever; 10for if we had not lingered surely we would now have returned the second time. 11Therefore their father said to them, If it must be so, then do this: take some of the products of the land in your vessels, and carry down a present to the man : a little balsam and a little grape syrup and ladanum, pistacia nuts, and almonds. 12Take also twice as much money in your hands, and the money that was returned in the mouth of your sacks carry back with you; perhaps it was a mistake. 13Take your brother also, and arise go again to the man. 15So the men took this present with twice as much money in their hands, and Benjamin, and rose up, and went down to Egypt, and stood before Joseph. Their re- 16Now when Joseph saw Benjamin with them, he said to the steward of at.*"1 his house, Bring the men into the house, and slay, and make ready, for the house men will dine with me at noon. 17And the man did as Joseph said, and the man brought the men to Joseph's house. 18The men, however, were afraid because they were brought to Joseph's house, and they said, Because of the money that was returned in our grain-sacks at the first are we brought in, that he may seek occasion against us, and fall upon us, and take us for bond men, together with our asses. 19And when they came near to the steward of Joseph's house, they spoke to him at the door of the house, 20and said, Oh my lord, we simply came down the first time to buy food; 21and it came to pass, when we reached the place, where we were to pass the night, that we opened our sacks, and, behold, every man's money was in the mouth of his sack, our money in full weight; and we have brought it back with us. 22And we have brought down other money in our hands to buy food; we do not know who put our money into our sacks. 23And he said, Peace be to you, fear not; your God and the God of your father hath given you treasure in your sacks; I had your money. Then he brought Simeon out to them. 24And the man brougbt the men into Joseph's house, and gave them water that they might wash their feet, and he gave their asses fodder. 2Then they made ready the present in anticipation of Joseph's coming at noon, for they had heard that they were to eat there. Joseph's 26Now when Joseph came to the house, they brought in to him the present hospital- which was in their hands, and bowed down before him to the earth. 27And l_i them he asked them regarding their welfare and said, Is your father well, the old man of whom you spoke ? Is he yet alive ? 28And they said, Your servant, our father, is well, he is yet alive. And they bowed the head, and made obeisance. 29And he lifted up his eyes and saw Benjamin his brother, his mother's son, and said, Is this your youngest brother, of whom you spoke to me? And he said, God be gracious to you, my son. 30And Joseph made haste; for his heart yearned toward his brother; and he sought a place to weep; and he went into his room, and wept there. 3Then he bathed his face and came out and controlled himself, and said, Bring on food. 32And they brought on food for him by himself, and for them by themselves, and for the Egyptians who ate with him, by themselves, because the Egyptians might not eat with the Hebrews; for that is an abomination to the Egyptians. 138 THE SECOND MEETING [Gen. 4333 Early Judean Prophetic Narratives 33 And they sat before him, the firstborn according to his birthright, and the youngest according to his youth; and the men looked at each other in astonishment. 34And he took portions from before him for them ; but Ben jamin's portions were five times as much as any of theirs. And they drank and were merry i with him. 44 Then he commanded the steward of his house, saying, Fill the men's Conceai- grain-sacks with food as much as they can carry, tad put every man's money in his__ip his sack's mouth.k 2And put my cup,1 the silver cup, in the mouth of the sack jamin's of the youngest with his grain money. And he did according to the word that sack Joseph had spoken. 3 When the morning dawned, the men were sent away, together with their Com- asses. They had gone out of the city, but were still not far away, when pursue Joseph ordered his steward, Rise, pursue the men; and when you overtake cover them, say to them, 'Why have you repaid evil for good ? Why have you stolen ' e cup my silver cup ?m 5Is not this that in which my lord is accustomed to drink, and by which he divines? you have done wrong in so doing.' 6So he overtook them and said these words to them. 7And they said to itsdis- him, Why does my lord speak such words as these ? Far be it from your ser- in Ben- vants that they should do such a thing! 8Behold, the money which we found sack™8 in our sacks' mouths, we brought back to you from the land of Canaan ; how then should we steal from your lord's house silver or gold? That one of your servants with whom it is found shall die, and we will also be my lord's bondmen. 10And he said, Now then let it be according to your words; he with whom it is found shall be my bondman; but you shall be blameless. 1Then they hastily took down every man his sack to the ground, and every man opened his grain-sack. 12And he searched, beginning with the oldest, and finishing with the youngest; and the cup was found in Benjamin's grain- sack. 13Then they rent their clothes and every man loaded his ass and re turned to the city. 14So Judah and his brothers came back to Joseph's house; and he was yet The there; and they fell before him on the ground. 15And Joseph said to them, before™ What deed is this that you have done ? did you not know that a man like me osep could divine with certainty? 16And Judah said, What shall we say to my lord ? what shall we speak ? or how shall we clear ourselves ? God hath found out the iniquity of your servants; behold, we are my lord's bondmen, both we and he also in whose hand the cup is found. 17But he said, Far be it from me that I should do so ! the man in whose hand the cup is found shall be my bond man; but you yourselves go up in peace to your father. 18Then Judah came close to him, and said, Oh, my lord, let your servant, judah's I pray you, speak a word in my lord's ears, and do not let your anger be kindled ^Sfh° against your servant; for you are as Pharaoh. 19My lord asked his servants j 43M Lit., became intoxicated. So other texts. k 441 Nothing is said in the sequel of the money, cf. u- u. Evidently this gloss was added by an editor who recalled the story in 42. 1 442 A cup shaped like the cup or calyx of a flower. m 444 Not found in the Heb., but preserved in the Gk., Syr., and Lat. 139 Gen. 4419] THE JOSEPH STORIES Early Judean Prophetic Narratives saying, 'Have you a father, or a brother?' 20And we said to my lord, 'We have a father, an old man, and a child of his old age, a little one; and as his brother is dead, he alone is left of his mother ; and his father loves him. ' 21 And you said to your servants, 'Bring him down to me, that I may set my eyes upon him.' n 22But we said to my lord, 'The lad cannot leave his father; for if he should leave his father, his father would die.' 2Then you said to your servants, 'Unless your youngest brother comes down with you, you shall not see my face again. ' 24And when we went up to your servant, my father, we told him the words of my lord.' 25And our father said, 'Go again, buy us a little food.' 26But we said, 'We cannot go down. If our youngest brother is with us, then we will go down ; for we may not see the man's face unless our youngest brother is with us. ' 27And your servant, my father, said to us, 'You know that my wife bore me two sons; 28and one went from me, and I said, ' ' Surely he is torn in pieces ' ' ; and I have not seen him since ; 29now if you take this one also from me, and harm befall him you will bring down my gray hairs with sorrow to Sheol.' 30And now if I come to your servant, my father, without having with us the lad in whose life his life is bound up, 31then when he sees that there is no lad, he will die; and your servants will bring down the gray hairs of your servant, our father, with sorrow to Sheol. 32For your ser vant became surety for the lad to my father, when I said, 'If I do not bring him to you, then I shall bear the blame before my father forever. ' 33Now there fore let your servant, I pray you, remain instead of the lad as a bondman lo my lord, but let the lad go up with his brothers. 34For how shall I go up to my father, if the lad is not with me? — lest I should see the sorrow that would t come upon my father. § 53. Joseph's Disclosure of his Identity, Gen. 45 Early Judean Prophetic Early Ephraimite Narratives Joseph's Gen. 45 laNow Joseph could not 45 lb Now there stood no man ttonof- control himself before all those that with him when Joseph made himself tityand" were standing by him and he cried I known to his brothers. 2a'°But he mission " 4421 I.e., take him under my protection. Gk., and I will care for him. § 53 Gen. 45 marks the climax of the Joseph stories. The evidence that two independent narratives have here been woven together is indubitable. Thus for example there are two accounts of Joseph's disclosure of himself to his brothers, in 3 and 4; twice he instructs them to invite his father to come and live with him , in fl and 10 ; the command that they bring his father to Egypt is repeated in ^ la- 1 9. The familiar expressions of the two early prophetic narratives appear, such as Jehovah and God, Israel and Jacob, so that in general the classifica tion of the material is easy. The assignment of certain detailed clauses, however, is more doubt ful, for the amalgamation is often exceedingly close. The peculiar expression control himself, is found again in the Judean narratives, 433 _ The reference to the sale of Joseph to the Ishmaelites in * indicates that this also came from the same source. The Judean version contains no inquiry regarding Israel, for that has already been made in 4327. The other repetitions, Vss. *• 2, when analyzed, yield two consistent parallels. Goshen in 10a is the district, according to the Judean source, where the Israelites settle with their families and herds. Cf . § 58 Introd. In this strand Joseph himself sends wagons to bring his kinsmen to Egypt, and then, when they are on the ground, by wise diplomacy persuades Pharaoh to allow them to dwell in Goshen and to have charge of the royal herds, 4630-3*, 47'-*' 6b, § 54. In the Ephraimite, Pharaoh himself is repre sented as bringing down Joseph's kinsmen to Egypt with royal munificence. Again the com pleteness and consistency of each of the parallel versions is the supreme demonstration of the correctness of the analysis. 140 Gen. 45la] DISCLOSURE OF JOSEPH'S IDENTITY [Gen. 452a Early Judean Prophetic out, Cause every man to go me. 2bAnd the Egyptians obeyed. Then Joseph said to his brothers, Come near to me, I pray you. And they came near. And he said, I am Joseph your brother, whom you sold into Egypt. 5a- "But now be not troubled that you sold me hither, 7bfor Je hovah sent me before you to give you a remnant on the earth.0 iO*fiQ0 therefore to Is rael and say to him, You shall dwell in the land of Goshen, you and your children and your grand children and your flocks and your herds nand all that you have, and there will I provide for you, for there are yet five years of famine, lest you be brought to poverty, to gether with your house hold and all that you have . 12 And behold your eyes see, and the eyes of my brother Benjamin, that it is my mouth that is speaking to you. 14And he fell upon his brother Benjamin's neck and wept and Benjamin wept upon his neck. 19And hep com manded them, This do, take wagons out of the out from Early Ephraimite Narratives wept so loudly that Pharaoh's house- — hold heard. Then Joseph said to his brothers, I am Joseph. Is my father yet alive? And his brothers could not answer him, so dismayed were they to see him. But he said, 5b' dBe not angry with yourselves, for God sent me before you to preserve life. 6P,or now the famine has already been two years in the land. And there are yet three years in which there shall be neither plow ing nor harvest. 7a'°And God sent me before you to effect for you a great deliverance.0 8So now it is not you that sent me here but God. And he hath made me a father to Pharaoh and lord of all his house and ruler over all the land of Egypt. 9Hasten and go up to my father and say to Com- him, Thus saith your son Joseph, God has made bring Ms me lord of all Egypt, come down without delay. andSns- 10bAnd you shall be near to me. 13And you shall S£££ tell my father of all my glory in Egypt and of all that you have seen and you must quickly bring my father down hither. 15And he kissed all his brothers, and wept upon them; and afterwards his brothers talked with him. 16And the report was heard in Pharaoh's house, that Joseph's brothers were come; and it pleased Pharaoh and his servants; 17 therefore Pharaoh said to Joseph, Say to your brothers, 'This do, load your beasts and go and enter the land of Canaan, 18and take your father and your households, and come to me, and I will give you the best of the land of Egypt, that you may eat the fat of the land. 20 Also do not pay any attention to your house hold goods, for the best of all the land of Egypt is yours. ' 21bSo Joseph gave them wagons accord ing to the command of Pharaoh, and provision for the way. 2To each of them he gave a festal garment, but to Benjamin he gave three hundred pieces of silver, and five festal garments. 23And to his father he sent as follows: ten asses laden o 457b. c Heb., to put for you a remnant on the earth and to cause to live for you for c. great deliverance. Gk., Sam., and Syr. leave out the for in the last clause, giving a more intelligible text. p 45w Heb., and you (sing.) ore commanded. The verbs which immediately precede and follow, however, are plural. The Gk., Syr. and Lat. translators all recognized that the text was confused and each suggested different emendations. The confusion apparently arose through the combination of two distinct narratives. A simple reconstruction of the text gives the above reading. 141 Gen. 4519] THE JOSEPH STORIES [Gen. 4523 Jacob- Israel's the joy ful news Early Judean Prophetic land of Egypt for your little ones and for your wives and bring your father and come. 21aAnd the sons of Is rael did so, 27aand they told him all the words which Joseph'' had said to them ; 28and Israel said , It is enough; Joseph my son is yet alive; I will go and see him before I die. Early Ephraimite Narratives with the best things of Egypt, and ten she-asses laden with grain and bread and provision for his father on the journey. 24So he sent his brothers away and they de parted. And he said to them, See that you do not quarrel on the way. 25And they went up out of Egypt and came into the land of Canaan to Jacob their father. 26And they told him, saying, Joseph is yet alive, and he is ruler over all the land of Egypt. And his heart grew numb, for he believed them not. 27bBut when he saw the wagons which Joseph had sent to carry him, the spirit of Jacob their father revived. § 54. Establishment of his Kinsmen in Egypt, Gen. 46, 471"12' "¦ J8» TheJourneyto Egypt and the reception of his kins men by Joseph Early Judean Gen. 46 laThen Is rael set out on his jour ney with all that he had . 28 And he sent Judah before him to Joseph, that he might show him3 the way to Go shen. Now when they came into the province of Goshen, 29Joseph made ready his char iot, and went up to Goshen to meet Israel his father; and as he presented himself to him, he fell on his neck, and wept on his neck a long time. 3Then Is- Early Ephraimite Prophetic 46 lbThen Jacob went to Beersheba1 and offered sacri fices to the God of his father Isaac. 2And God spoke to Israel4 in the visions of the night, and said, Jacob. 3And he said, Here am I. And he said, I am God.theGodofthy father. Do not be afraid to go down into Egypt, for I will there make of thee a great Late Priestly Narratives 46 Then they took their cattle and their goods which they had acquired in the land of Canaan, and came into Egypt, Jacob and all his de scendants with him: 7his sons and his grandsons with him, his daughters and his grand daughters and all his descend ants he brought with him into Egypt- 8Now these are the names of the descendants of Jacob, the children of Israel, who came into Egypt, Jacob and his sons : Reuben, Jacob's first born. 9And the sons of Reu ben: Hanoch, Pallu, Hezron, q 4527a Heb., words of Joseph, which he had said to them. § 54 The two parallel narratives in the preceding lead us to expect two also in this section. Israel in la, land of Goshen in 2S. M. M. 471' *• 6, Judah in 2S, and the prominence of flocks and herds in 31-M make it easy to distinguish the Judean version. God in lb- 2- 3, Jacob in 2, the nature of the vision in 2-4, and the reference to the wagons sent by Pharaoh in 5 mark out the brief Ephraimite parallel. The vocabulary, expressions and style, as well as ideas of the late priestly narratives in 466-27 and 475-11, indicate that as the Israelites again figure prominently in the narrative, the third great source is again represented. r 46lb The clause, went to Beersheba, may be from an editor who noted s and remembered that according to 37'1 (Judean) Israel was living at Hebron. The exact place where he made his house is not indicated in the Ephraimite source — presumably it was Beersheba. ¦ 4G28 Gk., Syr., and Sam., that he should appear before him, i. e., come to meet him. » 462 That Israel was introduced here by a later editor is clearly shown by the occurrence of Jacob in the immediately preceding and following context. 142 Gen. 4630'3] JOSEPH'S KINSMEN IN EGYPT [Gen. 469 Early Judean rael said to Joseph, Now let me die, since I have seen your face, that you are yet alive. 31And Joseph said to his brothers, and to his father's house, I will go up and tell Pharaoh and say to him, My bro thers and my father's house, who were in the land of Canaan, have come to me. 32Nowthe men are shepherds, for they have been keepers of cattle ; and they have brought their flocks and cattle and all that they have. 33And when Pharaoh shall call you, and shall say, ' What is your occupation?' ^then say, 'Your ser vants have been keep ers of cattle from our youth even until now, both we and our fa thers,' that you may dwell in the province of Goshen; for every shepherd is an abomi nation to the Egyp tians. Early Ephraimite Prophetic nation; 4I myself will go down with thee into Egypt; and I will also surely bring thee up again; and Jo seph shall put his hand upon thine eyes. 5And when Jacob rose from Beersheba, thesons of Israel carried Jacob their father with their little ones and their wives in the wagons which Pharaoh had sent to carry him. Late Priestly Narratives andCarmiu. 10 And the sonsof Simeon : Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul the son of a Canaanitish woman. nAnd the sons of Levi: Ger- shon, Kohath, and Merari. 12And the sons of Judah: Er, Onan, Shelah, Perez, and Zerah ; (but Er and Onan died in the land of Canaan). And the sons of Perez were Hezron and Hamul. 13And the sons of Issachar: Tola, Puvah, lob, and Shimron. 14And the sons of Zebuiun: Sered, Elon, and Jahleel. 15These are the sons of Leah, whom she bore to Jacob in Paddan-aram, with his daughter Dinah; altogether his sons and daughters were thirty -three. 16 And the sons of Gad : Ziphion, Haggi, Shuni, Ezbon, Eri, Arodi, and Areli. 17And the sons of Asher: Imnah, Ishvah, Ishvi, Beriah, and Serah their sister; and the sons of Beriah: Heber and Mal- chiel. 18These are the children of Zilpah, whom Laban gave to Leah his daughter; and these sixteen persons she bore to Jacob. 19The sons of Rachel Jacob's wife: Joseph and Benjamin. 20And to Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath the daughter of Poti- phera priest of On bore to him. 21And the sons of Benjamin: Bela, Becher, Ashbel, Gera, Naaman, Ahiram, Shephupham,v Huppim, and Ard. 2These are the sons of Rachel, who were born to Jacob, al together fourteen. 23And the sons of Dan : Hushim. 24 And the sons of Naphtaii : Jahzeel, Guni, Jezer, and Shillem. 2These are the sons of Bilhah, whom Laban gave to Rachel his daughter, and these she bore to Jacob, altogether seven. 26A11 the persons who came with Jacob into Egypt, who were de scended from him,w besides Jacob's sons' wives, were altogether sixty-six. 27And Joseph had two u 46«-2i Cf. Ex. 6". IS, Num. 26, 1 Chrs. 2-8. Ex. 6". » is a slightly different variant of Gen. 46». 10. v 4621 The present Heb., Ehi, Rosh. Muppim, arose from a mistaken reading of the conso nants. Cf. Num. 2&x. ». w 4620 Heb., That came out of his loins. 143 Gen. 471] Early Judean Pha raoh'sreception of Joseph'skinsmenand pro visionfor their needs 47 Then Joseph went in and told Pharaoh, and said, My father and my brothers with their sheep and cattle and all that they possess have come from the land of Canaan; and, be hold, they are in the province of Goshen. 2And from among his brothers he took five men, and pre sented them to Pharaoh. 3And Pharaoh said to his brothers, What is your occupation ? And they said to Pharaoh, Your servants are shepherds, both we and our fathers. They also said to Pharaoh, We have come to sojourn in the land, because there is no pasture for your servants' flocks, since the famine is severe in the land of Canaan. Now therefore we pray, let your servants dwell in the province of Goshen. And Pharaoh spoke to Joseph, saying, 6bIn the land of Goshen let them dwell; and if you know any capable men among them, then you may put them in charge of my cattle. 12So Joseph provided food for his father and his brothers and all his father's household according to the number of the little children. 27aAnd Israel dwelt in the land of Egypt and in the province of Goshen. THE JOSEPH STORIES [Gen.4627 Late Priestly Narratives sons who were born to him in Egypt. The total number of persons of the house of Jacob who came into Egypt, was seventy. 47 Then Pharaoh said to Joseph, Your father and your brothers have come to you; 6athe land of Egypt is before you; in the best of the land make your father and your brothers dwell. Thereupon Joseph brought in Jacob his father and presented him to Pharaoh; and Jacob blessed Pharaoh. 8And Pharaoh said to Jacob, How many are the days of the years of your life ? 9 And Jacob said to Pha raoh, The days of the years of my pilgrimage are a hundred and thirty years ; few and evil have been the days of the years of my fife, and they have not attained the number* of the years of the fife of my fathers in the days of their pilgrimage. 10And when Jacob had blessed Pharaoh, he went out from the presence of Pha raoh. 11So Joseph gave his father and his brothers a dwelling place and granted them a possession in the land of Egypt, in the best of the land, in the province of Rameses, as Pharaoh had commanded. 27bAnd they ac quired possessions in it.andwere fruit ful and became exceedingly numer ous. 28And Jacob lived in the land of Egypt seventeen years; thus the days of Jacob, the years of his fife, were a hundred and forty-seven years. § 55. Blessing of Joseph's Sons by the Dying Jacob-Israel, Gen. 472'-31, 48, 491". 28-", 501 Early Judean Jacob- 47 29Now when the time drew near ta__lc- that Israel must die, he called his son ' '"" ' "" Joseph and said to him, If now I have Early Ephraimite Prophetic Narra tives 48 *Now after these things, they said to Joseph, Behold your father is burial » 479 Heb., days. § 55 483-Ms clearly the late priestly version of the blessing. 4816- 10 and w contain two other distinct blessings: one upon Joseph and the other upon his two sons. The sons are also twice 144 Gen. 4729] Early Judean found favor in your sight, put, I pray you, your hand under my thigh, and show kindness and faithfulness to me; do not bury me, I pray you, in Egypt; 30but when I lie down to sleep with my fathers, you shall carry me out of Egypt, and bury me in their burying- place. And [Joseph] replied, I will surely do as you have said. 31Thenhe said, Give me your oath: so he gave him his oath. And Israel bowed him self toward the head of the bed. 48 2bThen Israel strengthened himself and sat up on the bed,9band said, Bring [your two sons], I pray you, to me, and I will bless them. 10 aNow jjjg eves 0f israel were dim with age, so that he could not see. 13And Joseph took them both, — Ephraim in his right hand toward Israel's left hand, and Manasseh in his left hand toward Israel's right hand, and brought them near to him. xThen Israel stretched out his right hand and laid it upon the head of Ephraim, who was the younger, and his left hand upon the head of Manasseh, cross ing his hands intentionally; for BLESSING OF JOSEPH'S SONS [Gen. 481 Early Ephraimite Prophetic Narra tives sick. So he took with him his two sons, Manasseh and Ephraim. 2aAnd they told Jacob, saying, Behold your son Joseph has come to you. Then Jacob said to Joseph, As for me, when I came from Paddan, Rachel died to my sorrow in the land of Canaan on the way, some distance from Eph rath ¦/ and I buried her there on the way to Ephrath (that is Bethlehem). Bury me there also. 8And when Is rael saw Joseph's sons, he said, Who are these? 9aAnd Joseph said to his father, They are my sons whom God hath given me here. 10bAnd he brought them near to him; and he kissed them and embraced them. nAnd Israel said to Joseph, I had not thought to see your face; and, lo, God hath let Late Priestly 48 Then Jacob His said to Joseph,God upon fo- Almighty appeared his two to me at Luz in 80ns the land of Canaan and blessed me, 4and said to me, Behold, I will make thee fruitful and nu merous, and I will make of thee a company of peo ples, and will give this land to thy descendants after brought before Jacob-Israel in 4810b> n and u. In4731 Jacob himself summoned Joseph, but in 481 the latter simply heard of his father's illness and came. The form of oath in 4729-31 is the same as in 242 and indicates that this passage is the intro duction to the Judean version of the story. 482b naturally follows 47dl; while 481, 2a con tains a new introduction. Jacob in 2o points to the Ephraimite source. Vs. 7, has always proved a stumbling-block to commentators, for it has no visible connection with the context. It stands in the midst of a prophecy concerning Ephraim and Manasseh, but it is significant only as a part of Jacob's instructions regarding_ the place where he should be buried. In the Judean version he has already given instructions to be buried with his fathers, 4730. In the priestly, he commands that his sons bury him in the cave of Machpelah. Thus it would seem that 7 is in its proper position and that it is a fragment of the Ephraimite version of Jacob's final instructions. This is confirmed by the fact that the original incident, to which it refers and the language of which it repeats almost word for word, 3516-20, § 43, is probably from the same source. Vs. 7, therefore, follows naturally after.1 Israel in 488 suggests the Judean source; but in 10, which evidently belongs to this strand, it is stated that Israel's eyes were dim so that he could not see. The probability, therefore, seems to be that Israel in 8- n is due to the editor who closely combined the two narratives at this point. The blessing in u- 10 is upon the two sons and evidently belongs to the Judean strand, the use of God in the connection in which it appears not being incompatible with the characteristics of that source. The linguistic parallels confirm the classification. Cf. 15» and 24 and Gen. 3030. The blessing and prophecy in 20-22 are the Ephraimite parallel. A later editor has introduced in 492-27 an ancient poem describing the characteristics of each of the Israelitish tribes. Cf. vol. V. in loco. It is fitted into the priestly narrative, 49U, 2sb-32, The editor, who appears to have been a priest, has also added the harmonizing olause, 49281- J 487 Heb., When there was still some distance to come to Ephrath. 145 Gen. 4814] THE JOSEPH STORIES Early Judean Prophetic Narratives Manasseh was the first-born. 15And he blessed21 them, saying, The God before whom my fathers Abraham and Isaac walked, the God who hath been my shepherd all my life long unto this day, 16the Messenger, who hath re deemed me from all evil, bless the lads; and let my name be per petuated by them,zz and the name of my fathers Abraham and Isaac ; and let them grow into a multitude in the midst of the earth. 17But when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him, and he seized his father's hand to re move it from Ephraim's head to Manasseh's head. 18And Joseph said to his father.Not so,my father; this one is the first-born; put your right hand upon his head. 19But his father refused and said, I know, my son, I know, he also shall be come a people, and he also shall be great ; nevertheless his younger brother shall be greater than he, and his descendants shall become a multitude of nations. Israel's death 49 33b, -Then Is rael drew his feet up into the bed, and was gathered Early Ephraimite me see your off spring also. 12And Joseph brought them out from be tween his knees, and bowed him self with his face to the earth. 20And [Jacob] blessed Joseph that day, saying, The Israel ites shall invoke your blessing for themselves , saying, ' God make you as Ephraim and as Manasseh.' Thus he put Ephraim be- fore Manasseh. 21 And Israel said to Joseph, Behold, I am dying; but God will be with you, and bring you back to the land of your fathers. 22Moreover I have given to you one mountain -slope [Shechem]a above your brothers, which I took out of the power of the Amorites with my sword and bow.b [Gen. 4811- i Late Priestly thee for an ever lasting possession. 5 And now your two sons who were born to you in the land of Egypt before I came to you in Egypt are mine. Ephraim and Ma nasseh, even as Reuben and Sime on, shall be mine. 6And your off spring which you beget after them, shall be yours; they shall be called after the name of their brothers in their inheritance. 49laThen Jacob called his sons, 28band blessed them; Jacob's each according to his blessing he blessed them. ^And biening he charged them, and said to them, I am to be gathered struc-n" to my people. Bury me with my fathers in the cave that eaSting burial ¦ 4816 Heb., Joseph, but Gk. them, as is demanded by the subsequent context. In M the Heb. has them, where the context (you and your being singular) requires Joseph. This double error doubtless resulted from the process of combining the two distinct blessings and is per haps due to an interchange of these two words. M 4819 Heb., Let my name be named in them. » 48a Evidently a play on the name of the important Ephraimite city Shechem, which is the same as the Heb. word shechem, shoulder or mountain-slope. >> 48M In two other Ephraimite passages which refer to the acquisition of territory near Shechem by the Israelites, Gen. 33" and Josh. 24s2, it is gained by purchase. In Gen. 342'' », however, the city itself is seized by force. To this incident the present verse probably refers and, if so, did not originally have a negative after Amorites, as has been suggested. 146 Gen. 4933°] Early Judean unto his people. 50 J And Joseph fell upon his father's face and wept upon him and kissed him. BURIAL OF JACOB [Gen. 4929 Late Priestly Narratives is in the field of Ephron the Hittite, 30in the cave that is in the field of Machpelah, which is before Mamre, in the land of Canaan, which Abraham bought with the field from Ephron the Hittite for the purpose of holding it as a burying-place. 3There they buried Abraham and Sarah his wife ; there they buried Isaac and Rebekah his wife; and there I buried Leah; 32the field and the cave that is in it which was purchased from the children of Heth. 33aAnd when Jacob had finished charging his sons, he breathed his last. § 56. Burial of Jacob at Hebron, Gen. 50 *-" Pha raoh's permis sion to buryhim in Early Judean Prophetic The em- Gen. 50 Then Joseph commanded his servants the of SI physicians to embalm his father. So the physicians embalmed Israel, 3and they devoted forty days to it; for thus long the days of embalming last; and the Egyptians wept for him seventy days. 4And when the days of weeping for him were past, Joseph spoke to the house of Pharaoh, saying, If now I have found favor in your sight, speak, I pray you, in the Canaan ears of Pharaoh, saying, 5 'My father made me take oath, saying, "Lo, I am dying ; in my grave which I have digged for myself in the land of Canaan, there you shall bury me." ' Now therefore let me go up, I pray you, and bury my father; after that I will return. 6And Pharaoh said, Go up and bury your father, as he made you take oath. The pub- 7So Joseph went up to bury his father; and with him and""11 went up all the servants of Pharaoh, the elders of his S^um' house, and all the elders of the land of Egypt, 8and all the house of Joseph, and his brothers, and his father's house. Only their little ones and their sheep and cattle they left in the province of Goshen. 9And there went up with him both chariots and horsemen, so that it was a very great company. 10And when they came to Goren-ha-Atad [Threshing-floor of the thorn bush] which is beyond Jordan, there they held a very great and solemn lamentation; and Joseph made a mourning for his father seven days. nAnd when the inhabitants of the land, the Canaanites, saw the mourning in Goren- ha-Atad, they said, This is a solemn mourning which the Late Priestly Nar ratives 50 Then his Burial of ,., . , • Jacobin sons did to him as the cave he had command-0* ''k ed them: 13for his sons carried him to the land of Ca naan, and buried him in the cave of the field of Mach pelah, the field which Abraham bought of Ephron the Hittite before Mamre, for the purpose of holding it as a burying place. pelah § 56 Gen. 502-14 may contain a few clauses from an Ephraimite parallel, but as a whole it comes from the Judean source. Cf. Israel in 2, find favor in 4, land of Goshen and herds in 8 Canaanites in n. It also records the fulfilment of Joseph's promise in 4720"3 _ Likewise, 5012> & tell of the carrying out of Jacob's command in 4929-30. 147 Gen. 50u] THE JOSEPH STORIES Early Judean Prophetic Egyptians are holding. Therefore its name was called Abel-Mizraim [Mourning of the Egyptians]; it is beyond the Jordan. 14Then Joseph returned to Egypt after he had buried his father, together with his brothers and all that went up with him to bury bis father. § 57. Later Days of Joseph, Gen. SO15"28 Early Ephraimite Prophetic Narratives His Gen. 50 15Now when Joseph's brothers saw that their father was dead, they er's fears said, What if Joseph should hate us, and should return in full to us all the evil own re? which we did to him!0 16So they sent a message to Joseph, saying, Your ances father commanded before he died saying, 17Thus shall you say to Joseph, "O forgive, now, the wickedness and sin of your brothers, in that they have treated you basely." ' So now, we pray, forgive the wickedness of the servants of your father's God. And Joseph began to weep, as they were speaking to him. 18And his brothers also went and fell down before him and said, Here, take us as your slaves. 19But Joseph said to them, Do not be afraid; for am I in the place of God ? 20You meant evil against me, but God meant it for good, in order to accomplish that which is being done this day, — the saving of the lives of many people. 21Now therefore do not be afraid; I will provide food for you and your little ones. Thus he comforted them and spoke reassuringly to them.d Hisiong 22So Joseph dwelt in Egypt together with his father's house. And Joseph prosper- lived a hundred and ten years. 23And Joseph saw Ephraim's great-grand children; the children also of Machir, the son of Manasseh, were born upon Joseph's knees. instruc- 2Then Joseph said to his brothers, I am about to die; but God will surely rarding visit you and bring you up from this land to the land which he confirmed by burial an oath to Abraham, Isaac and Jacob. 25Joseph then took an oath of the children of Israel, saying, When God visits you as he surely will, then you shall carry up my bones from here. 26So Joseph died being a hundred and ten years old; and they embalmed him, and he was put in a coffin in Egypt. J> 57 Traces of the Judean source perhaps appear in 18- 21« zi, but as a whole this narrative is ently from the Ephraimite narratives. Cf. the use of the name God in 17« l9> 2°. u. 2&. e 5015 Conclusion of the sentence, as often in Heb., is implied but not expressed: how would we then fare? d 5021 Heb., spoke to their heart. 148 THE DELIVERANCE OF THE HEBREWS FROM EGYPT EX. 11-1213' 21-23. 27b-41, 51, 1317-22> 14> lgL, 19-25. 27> Jg^ 171} jgl. 2ft> Num. 33X15 THE DELIVERANCE OF THE HEBREWS FROM EGYPT THE BONDAGE OF THE HEBREWS AND THE RISE OF THE DELD7ERER MOSES, Ex. 11-77 Early Judean Ex. 1 "Now Jo seph died and all his brothers and all that generation. 7bAnd the Israel ites became nu merous and pow erful. Then there arose a new king over Egypt, who 58. Israel's Increase and Oppression, Ex. 1 Late Priestly Narratives 1 iNow these are the names of the Israelites, who Rapid came to Egypt (every man and his household came S _£.' with Jacob) : 2Reuben, Simeon, Levi, and Judah, 3Is- itSf6 sachar, Zebuiun, Benjamin, 4Dan, Naphtaii, Gad, and Asher. 5And the persons who were descended from Jacob were seventy in all; but Joseph was already in Egypt. 7a' "And the Israelites were fruitful, and increased very rapidly, so that the land was filled with them. Ephraimite Prophetic 1 15Now the king of Egypt spoke to the Hebrew midwives, of whom the name of one was Shiphrah, and 13T hen the Meas- Egyptians made prevent the Israelites toreirin- The Bondage and the Deliverer. — The three groups of narratives which are traceable throughout Gen. reappear in Ex. The significance of the exodus in Heb. life and thought explains why later compilers retained three distinct and fairly complete accounts of that event and of the incidents antecedent to it. The characteristics of the priestly strand are readily recognized, but the distinctions between the two prophetic narratives are not so marked. As usual they are closely amalgamated, and after Ex. 313_1E the use of the names of the Deity ceases to be a certain guide. Their separation, however, elucidates many otherwise perplexing problems, even though the analysis at a few points must be regarded as only tentative. Aside from linguistic characteristics, each narrative has its own version and peculiarities, some of which have already been illustrated in Gen. Thus in the Judean, the Israelites settle in Goshen, retaining their flocks and herds together with their unity of organization and comparative inde pendence. Cf. Gen. 4510, 4628- 32, 508. Their men alone number 600,000, Ex. 1237, but accord ing to the Ephraimite, they are settled throughout Egypt, Gen. 47", Ex. 3s2, ll2, 1213, and are so few that two midwives are enough for their needs, Ex. I16. In the Judean, Moses marries the daughter of the priest of Midian , whom he takes with him on his return to Egypt together with his sons, Ex. 216- 21; but in the Ephraimite his father-in-law Jethro brings his wife and two sons to Moses after he had led the Israelites forth from Egypt, Ex. 418, 186. The form and character of the demands made upon Pharaoh also differ in the two narratives. In the process of amalgamation, when the two are in close agreement, the preference, as often in Gen., is given to the Judean, with the result that the Ephraimite version is frequently fragmentary or else entirely wanting. § 58 Duplicates in 7 and in 13- u, stylistic peculiarities and characteristic differences in repre sentation make the analysis clear. In 7b- u appears the Judean conception that the Israelites were a tributary people, in numbers comparable with the Egyptians, and living in a province by themselves with overseers appointed over them ; while in 15-22 they live near Pharaoh's palace and among the Egyptians22, and are so few that only two midwives are required. The use of God as the name of the Deity confirms the evidence that the latter is the Ephraimite version. The remaining verses of the chapter in formal legalistic language present the late priestly account of the oppression. 151 BONDAGE OF THE HEBREWS Moses's birth and con- Ex. 18. IS] Early Judean did not know Jo seph. 9 And he said to his people, See the Israelitish peo ple8 are becom ing more numer ous and powerful than we; 10come let us deal subtly withthem,lesttheybecome so numer ous that if a war arise, they will join our enemies, and fight against us, and go up out of the land. "There fore they set over them taskmasters to impose tasks upon them. And they built for Pha raoh store-cities, Pithom and Ra- amses. l2But the more they afflicted them, the more numerous they be came and the more they spread abroad so that the Egyptians became appre hensive of the Israelites. a 14aTherefore they made their lives bitter with hard service in mortar and in brick, 20bbut the people be came very numerous and powerful. § 59. Birth and Preservation of Moses, Ex. 21-10, 61W5 Early Ephraimite Prophetic Ex. 2 !Now a man of the house of Levi had entered into marriage with a daughter of Levi. [Ex. I13 Ephraimite Prophetic the name of the other Puah; 16and he said, When you perform the office of midwife for the Hebrew women, and see them upon the birth-stool; if it be a son, then you shall kill him; but if it be a daugh ter, she shall live. 17But the mid- wives feared God, and did not do as the king of Egypt commanded them, but saved the male-children alive. l8Therefore the king of Egypt called for the midwives, and said to them, Why have you done thus and saved the male-children alive? 19The midwives answered Pharaoh, Because the Hebrew women are not as the Egyptian women ; for they are vigorous. Before the midwife comes to them, they are already delivered. 20There- fore God dealt well with the mid- wives. 21And it came to pass, be cause the midwives feared God, that he built upb their families. 22Then Pharaoh commanded all his people saying, Every son that is born to the Hebrews you shall cast into the river, but every daughter you shall save alive. Late Priestly NaT ratives serve with rigor, 14bin all kinds of forced labor in the field, even all their forced labor which they rigorously ex acted of them. walment 2And the woman conceived, and bore a son ; and Late Priestly Narratives 6 "Now these are the Moses's names of the sons of Levi ac- kinsmen cording to their generations : Gershon, Kohath and Me- » l912 Heb., people of the children of Israel. b l21 Heb., he made them households. § 59 The story in 2'-10 implies that the Israelites live among the Egyptians and the sequel to the command of Pharaoh which is alone found in the Ephraimite narratives, l15. 22. The word Used for maid in * is ajso peculiar to the same source. I Sam. 2". 2«, which is apparently a 153 Ex. 22] PRESERVATION OF MOSES [Ex. 616 Adop tion Dy Pha raoh'sdaughter Early Ephraimite Prophetic when she saw that he was a beautiful child, she hid him for three months. 3But when she could no longer hide him, she took for him an ark of papyrus reeds, and daubed it with bitumen and pitch, and after she had put the child in it, she placed it in the reeds by the bank of the Nile. 4And his sister stood at a distance to learn what would be done to him. 5Now the daughter of Pharaoh came down to bathe in the Nile, and while her maids were walk ing along beside the Nile, she saw the ark among the reeds, and sent her waiting-maid to bring it. 6And when she opened it and saw the child, be hold the baby-boy was crying. And she had pity on him and said, This is one of the Hebrews' children. 7Then his sister said to Pharaoh's daughter, Shall I go and call a nurse of the Hebrew women, that she may nurse the child for you ? 8And Pharaoh's daughter said to her, Go. So the maiden went and called the child's mother. 9And Pharaoh's daughter said to her, Take this child away and nurse it for me, and I will give you your wages. Then the woman took the child and nursed it. i0But when the child had grown up, she brought him to Pharaoh's daugh ter, and he became her son. And she called his name Moses." for she said, I drew him out of the water. Late Priestly Narratives rari; and the length of the life of Levi was a hundred and thirty-seven years. 17The sons of Gershon : Libni and Shimei, according to their families. 18And the sons of Kohath: Amram, Izhar, He bron and Uzziel; and the length of the life of Kohath was a hundred and thirty- three years. 19And the sons of Merari : Mahli and Mushi. These are the families of the Levites according to their gen erations. 20And Amram mar ried Jochebed his father's sis ter ; and she bore him Aaron and Moses ; and the length of the life of Amram was a hun dred and thirty- Be ven years. 21 And the sons of Izhar : Ko- rah, Nepheg and Zichri. 22And the sons of Uzziel : Mishael, Elzaphan and Sithri. 23And Aaron married Blisheba, the daughter of Aminadab, the sis ter of Nashon ; and she bare him Nadab, Abihu, Eleazer and Ithatnar. 24And the sons of Korah : Assir, Elkanah and Abiasaph ; these are the fami lies of the Korahites. 2*And Eleazer, Aaron's son, married one of the daughters of Phutiel ; and she bare him Phinehas. § 60. Moses's Championship of his Kinsmen and Flight to Midian, Ex. 2U"22 Early Judean Prophetic Narratives Ex. 2 "Now it came to pass in those days, when Moses had grown up, that he went out to his kinsmen and saw their tasks; and he beheld an Egyptian northern Israelitish story, refers to an account of the calling of the priestly family which is nowhere found in the O.T. It has been suggested (Bacon, Exodus p. 7) that Ex. 2 was origi nally preceded by a family history of Moses. A later editor has inserted in Ex. 618-23 a genealogy of Moses and Aaron. It disturbs the context and was apparently placed where it is simply because the priestly editor felt that it should be introduced somewhere, cf. note § 61. Its logical position is in connection with the first mention of Moses. In keeping with the point of view of the priestly narratives, even more Krominence is here given Aaron than Moses. Possibly Moses's wife is not mentioned because her [idianite (or Cushite) origin was repugnant to the late priestly editor. Other parts of the genealogy are also abridged. The whole probably represents a later, secondary addition to the original priestly group of narratives. « 210 Various derivations have been suggested for this word. The Hebrews associated it with the Heb. verb mdshdh. to draw out, as shown by the explanation which is offered. Its assumption that the Egyptian princess spoke Heb. illustrates the naivete of most of these popular etymologies. Philo and Josephus interpreted it saved from the water. It is more probably an abbreviated Egyptian name (possibly from mesu, son) . } 60 Vss. isb-22 are clearly taken from the Judean narratives. Jethro is the name of Moses's father-in-law in the Ephraimite, 3', 18* , but in 218 it is Reuel or more probably was originally 153 Ex.2'1] THE DELIVERER MOSES Early Judean Prophetic Narratives smiting a Hebrew, one of his kinsmen. x2And he looked this way and that of aner and when he saw that there was no one in sight, he smote the Egyptian, and !™£nd hid him in the sand. i3And he went out on the following day and saw two ! men of the Hebrews striving together; and he said to the one who was doing the wrong, Why do you smite your fellow-workman ? uBut he replied, Who made you a prince and a judge over us ? do you intend to kill me as you killed the Egyptian ? Then Moses was afraid and said, Surely the thing is known. l5When, therefore, Pharaoh heard this thing, he sought to kill Moses. But Moses fled from the presence of Pharaoh and took up his abode in the land of Midian. Now he was sitting down by a well; 16and the priest of Midian had seven daughters; and they came and drew water, and filled the troughs to water their father's flock. 17But the shepherds came and drove them away; then Moses stood up and helped them and watered their flock. 18And when they came to Reuel their father, he said, How is it that you have come so early to-day? 19And they said, An Egyptian dehvered us from the shepherds, and besides he drew water for us, and watered the flock. 20Then he said to his daughters, And where is he? why have you left the man? Invite him to eat bread with us. 2iAnd Moses was content to dwell with the man; and he gave Moses Zipporah his daughter. 22And she bore a son and she called his name Gershomd [An alien resident there]; for he said, I have been an alien resident in a foreign land. fromPharaoh's court His life in Midi- Preparations for the de liverance of the Is raelites § 61. Moses's Call and Return to Deliver the Israelites, Ex. 223"25, 3, 41"21' 24"31, 62"12, 7i-5 Early Judean Ex. 2 23aNow it came to pass in the course of those many days that the king of Egypt died. 4 19And Jehovah commanded Moses in Midian, Go return to Egypt; for all the men are dead who sought thy fife. 20aSo Moses took his wife Early Ephraimite Prophetic 3 *Now Moses was keeping the flock of Jethro his father-in-law, the priest of Midian. And he led the Late Priestly Nar ratives 2 28bNow the Is raelites sighed by reason of the forced labor, and they cried, and their cry came up to God be- not given. Cf. Num. IO29, Judg. 4". Hobab son of Reuel seems to have been the form of the name in the Judean narratives. There are no decisive indications as to which of the prophetic sources «-is» should be assigned. The Judean, however, has already stated that the Hebrews were subjected to forced labor, § 58. 419 also indicates that the Judean must have contained this story, and its close connection with 15b-22 confirms its classification under the same head. i 2s2 Popular etymology. The Heb. word translated resident alien, or sojourner, is the technical term describing anyone who resides permanently among a tribe or people other than his own.§ 61 Such an important event as the call of Moses was recorded in each of the different narra tives. The priestly version is not introduced until 62-12 and 7'- 7. This records the third and final revelation of God to his people. Cf. note § 16. Henceforth he is known as Jehovah in the priestly as well as in the Judean narratives. The Ephraimite version of the same revelation is found in 313-1 5. The use of the names God and Jethro in 31. lb' 6- '-a indicate that these verses are the introduction to it. 31822 and 417 are evidently the sequel, for 418 does not naturally follow 418' and in 31'-22 it is implied that the Israelites dwell among the Egyptians. Cf. 11=. 3, 12**. », §71. The staff in the hand of Moses is also the symbol of divine power in the Ephraimite narratives. The_ language and the representation in the remaining verses of 3 and 41-16 proclaim their Ju dean origin. There is no new relation of the divine name, for Jehovah has been known and used 154 Ex. 220a] Early Judean and his sons, and put them upon an ass, and he set out to return to the land of Egypt. 24And on the way at the lodging place, Jehovah fell upon him, and sought to kill him. 25Then Zipporah took a flint and cut off the foreskin of her son, and touched [Moses'] persone with it, and said, Surely you are a bridegroom of blood to me. 26So [Jehovah] let him alone. Thus she originated the saying,f 'A bride groom of blood' with reference to circumcision. 3 2Then the Messenger of Je hovah appeared to [Moses] in a flame of fire out of the midst of a thorn bush; and he looked and be hold the thorn bush burned with fire without being consumed. 3Then Moses said, I will turn aside now, and see this great sight, why MOSES'S CALL Early Ephraimite flock to the back of the wilderness, and came to the moun tain of God, to Horeb. 4b'dThen God called to him, say ing, Moses,Moses. And he said, Here am I. 6And he said, I am the God of thy father, the God of Abraham, [Ex. Si, 223b Late Priestly cause of the forced labor. 24And God heard their groaning, and God remembered h i s covenant with Ab raham, with Isaac and with Jacob. 25 And God looked upon the Israel ites, and God knew. 6 2T h e r efore The di- Gj i , vine re v- Od spoke to elation Moses and said to and hfT him, I am Jehovah; siUS™18" 3and I appeared to Abraham, to Isaac and to Jacob, as El-Shaddai [God from the first, note § 3. Moses's staff appears, but is turned into a serpent simply to convince Moses himself. The manner in which Jehovah appears and converses with his servant recalls the Judean prophetic stories in Gen. The Gk. translators recognized that 223a and 419 belonged together and so joined them. 420 and the primitive story in 24"26 evidently belong in the same connection. They also do not fit their context in Ex., for the command to return to Egypt in 419 is incongruous after the explicit directions in 37-18, and Jehovah's strange attack in 424-26 is inexplicable after the revelation recorded in 3. The words turn aside in 33 implies that Moses was already on his journey to Egypt. The staff in 4? was then the one used on the way, while in the Ephraimite narratives it was the shepherd's staff. 223a, 419- 20a' 24_2B constitute the logical introduction to 32-5. Regarding the supreme fact that Jehovah revealed himself to Moses, inspiring him to undertake the great task which he accomplished, all the narratives are in perfect agreement. Regarding the exact form and content of that revelation, each individual tradition reflects the conceptions of the age and class of teachers from which it came. Whether the divine name Jeho vah was known to the ancient Semitic ancestors of the Hebrews, as the Judean narratives imply, or was first proclaimed to them after Moses's sojourn among the Midianites, as the Ephraimite and priestly represent, still remains one of the most perplexing problems of biblical research. No unquestionable examples of the use of Jehovah have yet been found on the ancient monu ments. On the whole the biblical testimony is that it was the name of the Deity originally worshipped at Mount Sinai by local nomadic tribes. To these belonged Moses's Kenite father- in-law, Jethro, who is elsewhere called the priest of Midian. In Ex. 18 he is represented as offering sacrifices to Jehovah and as instructing his son-in-law in his duties as judge. Did Moses first learn of Jehovah from Jethro and the Kenites who figure in later Hebrew history as wor shippers of the same God as the Hebrews; or were the nomadic ancestors of the Israelites already acquainted with him ? While the question is fundamental in estimating the real work of Moses and in determining the origin of Israelitish religion, unfortunately the data furnish no conclusive answer. _ 425 The Heb. idiom, touched his feet, is evidently here used (cf. II Kgs. 1827, Is. 720, 3612) euphemistically for organs of generation. The act was intended to appease the Deity by con forming to the ancient rite of circumcision. The aim of this very primitive tradition seems to have been not to trace the origin of circumcision, which by the prophetic as well as by the priest ly writer (§16) is attributed to a much earlier period, but to explain and justify its transference from the marriage period to infancy. Cf. W. R. Smith, Religion of the Semites, 2d ed., p. 328; Kent, Message of Israel's Lawgivers, pp. 313-315. f 4M Heb., then she said. The verb, however, may have the meaning suggested by Bacon in Triple Tradition of the Exodus, p. 282, and given above, which makes the passage intelligible. Cf. Gen. 22", § 23. 155 Ex. S3] THE DELIVERER MOSES Early Judean the thorn bush is not burned. 4a'°And when Jehovah saw that he turned aside to see, he said from the midst of the thorn bush, 5Draw not nigh hither; put off thy sandals from off thy feet, for the place whereon thou standest is holy ground. 7And Jehovah said, I bave surely seen the affliction of my people that are in Egypt, and have heard their cry of anguish, because of their taskmasters, for I know their sorrows; 8and I am come down to deliver them out of the power of the Egyptians, and to bring them up out of that land to a land, beautiful and broad, to a land flowing with milk and honey; to the home of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites and the Jebusites.s l6Go and gather the elders of Israel to gether and say to them, Jehovah, the God of your fathers, the God of Abraham, Isaac and Jacob, hath appeared to me, saying, I have surely visited you, and seen that which is done to you in Egypt ; i7and I have said I will bring you up out of the affliction of Egypt to the land of the Canaanites, the Hit tites, the Amorites, the Perizzites, the Hivites, and the Jebusites.s to a land flowing with milk and honey. i8And they shall hearken to thy voice; and thou shalt come, to gether with the elders of Israel, to the king of Egypt, and ye shall say to him, 'Jehovah, the God of the Hebrews hath appeared to us; and now let us go, we pray thee, three days' journey into the wilder ness, that we may sacrifice to Je hovah our God.' Early Ephraimite the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God. 9But God said, Now, behold the cry of anguish of the Is raelites has come to me ; moreover I have seen how sorely the Egyp tians oppress them. i°Come now, there fore, and I will send thee to Pha raoh, that thou mayest bring forth my people the Israelites out of Egypt. uBut Mo ses said to God, Who am I, that I should go to Pha raoh, and should bring the Israelites out of Egypt? 12And he said I will surely be with thee; and this shall be the sign to thee, that I have sent thee : when thou shalt have brought forth the people out of Egypt, ye shall worship God upon this moun tain. [Ex. 36, 63 Late Priestly Almighty]; but by my name Jehovah Idid not reveal my self to them. 4And I have also estab lished my cove nant with them, to give them the land of Canaan, the land of their so- journings wherein they sojourned. 5 And moreover I have heard the groaning of the Is raelites, whom the Egyptians keep in bondage; and I have remembered my covenant. 6Therefore say to the Israelites, 'I am Jehovah, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their forced labor, and I will redeem you with an outstretched arm, and with mighty judgments ; 7and I will take you for my people, and I will be to you a God; and ye shall know that I am Jehovah your God, who bringeth you out from under the burdens of the Egyptians. 8AndI i 38b. 17b These clauses are not closely connected with the context, and are identical with the editorial additions which occur frequently throughout Gen. Cf. Introd., pp. 36, 37. 156 Ex. 41] Early Judean MOSES'S RETURN TO EGYPT Early Ephraimite 4 iThen Moses answered and said, But, behold, they will not believe me, nor hearken to my voice; for they will say, 'Jehovah hath not appeared to you.' 2And Jehovah said to him, What is that in thy hand? And he said, A staff. 3And he said, Cast it on the ground. And he cast it on the ground and it became a serpent; and Moses fled from before it. 4Then Jehovah said to Moses, Put forth thy hand and take it by the tail, (and he put forth his hand and laid hold of it, and it became a staff in his hand), 5that they may believe that Jehovah, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared to thee. 6And Jehovah said furthermore to him, Put now thy hand into thy bosom. And he put his hand into his bosom; andwhen he tookitout, behold, his hand was leprous, as white as snow. 7And he said, Put thy hand into thy bosom again. (And he put his hand into his bosom again; and when he took it out of his bosom, behold, it had become again as his other flesh). 3 "Then Moses said to God, Be hold, if I go to the Israelites and say to them, 'The God of your fathers hath sent me to you,' and they ask me, 'What is his name?' what shall I answer them ? X4Then God said to Moses,h I AM THAT I AM;1 and he said thus shalt thou say to the Is raelites, T AM hath sent me to you.' i5And God also said to Moses, Thus shalt thou say to the Israelites, 'Jehovah, the God of your fathers, the God of Abra ham, the God of Isaac, and the God of Jacob, hath sent me to you;' this is my name forever, and by [Ex. 3I3, 6s Late Priestly will bring you to the land which I sware to give to Abraham, to Isaac and to Jacob; and I will give it to you as a heritage; I am Jehovah. ' 9Then M o s e s His hesi- spoke thus to the and Je- Israelites; but they aS__ " hearkened not to Inflp- Moses for lack of £™!fof courage,* and be- &_ on M cause of the hard g££<">' forced labor. i°Therefore Je hovah commanded Moses, saying, uGo in, speak to Pharaoh king of Egypt, that he let the Israelites go out of his land. X2But Moses spoke before Jehovah, saying, Behold, the Israelites have not hearkened to me; how then shall Pharaoh hear me, who am not skill ed1' in speaking?1 7 IThen Jehovah said to Moses, See, I have made thee as a god to Pharaoh; and Aaron thy brother shall be h 3" This verse is by many regarded as an editorial addition, 16 giving the answer to u. 1 3U Or, I am who I am, or, I am because I am, or, I will be that I will be, a popular etymology of Jehovah or Yahweh, apparently derived from the verb to be, and therefore signifying, He who exists, or He who causes to be, i. e., the Creator. Although the original derivation of the name of Israel's God is still in doubt, this popular etymology aptly expresses the later exalted pro phetic conception of Jehovah. i 6" Heb., shortness of spirit. k 612 Heb., of uncircumcised lips. ' 6U The remainder of 6 seems to be a late editorial addition. The continuation of 612 is 7 •. 6«. J8-a> are but amplifications of l°-u. They with 2S. " are apparently intended to furnish a setting for the genealogy of 14-2T. Vss. "• u are practical repetitions of Gen. 46>>' _ 157 Ex. 4»] THE DELIVERER MOSES Early Judean 8And then, if they will not believe thee, nor hearken to the testimony of the first sign, they will believe the testimony of the other. 9But if they will not believe even these two signs, nor hearken to thy testi mony, thou shalt take of the water of the Nile, and pour it upon the dry land; and the water which thou takest out of the Nile shall become blood upon the dry land. i°Then Moses said to Jehovah, Oh, Lord, I am not eloquent, nei ther before nor since thou hast spo ken to thy servant; for I am slow of speech, and slow of utterance. nThen Jehovah said to him, Who hath given a man a mouth ? or who maketh one dumb, or deaf, or see ing, or blind ? is it not I, Jehovah ? X2Now therefore go, and I will be with thy mouth, and teach thee what thou shalt speak. 13But he said, 0, Lord, send, I pray thee, by whomso ever else thou wilt _ uThen Jehovah was angry with Moses, and he said, Is there not Aaron thy brother, theLevite ?° I know that he can speak well. And also he is just coming out to meet thee ; and when he sees thee he will be glad in his heart. 15And thou Bhalt speak to him, and put the words in his mouth ; and I will be with thy mouth and with his mouth, and will teach you both what ye shall do. 16Thus he shall speak for thee to the people, and he shall be a spokesman for thee ; but thou shalt be to him as God.P 29So Moses and Aaron went and gathered together all the elders of Early Ephraimite this shall I be re membered from generation to gen eration. wBut I know that the king of Egypt will not give you leave to go, unless com pelled by a mighty power.m 20There- fore I will put forth my hand, and smite Egypt with all my wonders which I will do in its midst; and after that he will let you go. 21And I will give this people favor in the sight of the Egyptians; so that when ye go, ye shall not go empty ; 22but every woman shall ask of her neighbor and of her that resides inherhouse, jewels of silver and jewels of gold, and cloth ing, and ye shall put them upon your sons and upon your daughters; thus Egyptians. 417And [Ex. 315, 71 Late Priestly thyprophet.2 Thou shalt speak all that I command thee; and Aaron thy brother shall speak to Pharaoh, that he let the Israelites go out of his land. 3But I will harden Pharaoh's heart, and make my signs and my wonders many in the land of Egypt. 4Never- theless Pharaoh will not hearken to you. Then I will lay my hand upon Egypt and bring forth my hosts, my people the Israel ites, out of the land of Egypt by great judgments. 5And the Egyptians shall know that I am Jehovah, when I stretch forth my hand upon Egypt, and bring out the Israelites from among them. ye shall despoil the thou shalt take in ¦» 3" Gk., except. Heb., lit., by a strong hand, so 61, 139, 32", Num. 22s0. n413 Heb., by the hand of him whom thou wouldest send. Gk., choose another more capable whom thou wilt send. ° 414 Terms priest and Levite are evidently here used as identical, as in, e. g., Dt. 181 and in all the pre-exilic literature. P 413-w Most authorities regard these verses as an addition from the editor who originally combined the two prophetic narratives, his object being to prepare for the introduction of Aaron in the subsequent Judean plague stories, where his name is generally recognized as a later addition. Cf. § 69, notei. In both the Judean and Ephraimite narratives Moses himself speaks directly to Pharaoh. It is only in the late priestly that Aaron, who there represents the Israel itish priesthood, assumes the leading rSle, § 64 ff. Furthermore in the early Ephraimite Joshua, not Aaron, ministers at the tent of meeting, Ex.3311, §79. The plain inference, therefore, seems to be that in the oldest prophetic traditions Aaron figured simply as the brother of Moses, to whom authority was intrusted in the absence of the great leader, and who perhaps announced Moses's proclamations to the people. 158 Ex. 429] MOSES'S RETURN TO EGYPT Early Judean the Israelites ; 30and Aaron spoke all the words which Jehovah had spoken to Moses, and did the signs in the sight of the people. 31And the people believed; and when they heard that Jehovah had visited the Israelites, and that he had seen their affliction, they bowed low their heads in worship. [Ex. 417 Early Ephraimite Prophetic thy hand this staff, with which thou shalt do the signs. i8Then Moses went back to Jethroq his father-in-law, and said to him, Let me go again, I pray you, to my kinsmen in Egypt to see whether they are still alive. Jethro answered Moses, Go in peace. 20bAnd Moses took the staff of God in his hand. 21And Jehovah said to Moses, When thou goest back to Egypt, see that thou do before Pharaoh all the wonders which I have placed in thy power ; but I will harden his heart and he will not let the people go. 27Then Jehovah said to Aaron, Go into the wilderness to meet Moses. And he went and met him in the mountain of God, and kissed him. 28And Moses told Aaron all the words of Jehovah which he had sent him to declare, and all the signs which he had commanded him to do. The Demand that Pharaoh Allow the Hebrews to Depart, Ex. 5M1, 7s'' Early Judean Ex. 5 Now Moses and Aaron came to Pharaoh 3and said, The God of the Hebrews hath met with us;r let us go, we pray, three days journey into the wilderness that we may sacrifice to Jehovah our God; lest he fall upon us with pestilence or with the sword. 5But Pharaoh said, Behold, the people of the land are now many, and would you make them rest from their tasks? 6And the same day Pharaoh com manded the taskmasters who were over the people, and their overseers3, saying, 7You shall no longer give the people straw to make brick, Early Ephraimite Prophetic5 xAfterward Moses and Aaron came, and said to Pharaoh, Thus saith Jehovah, the God of Israel, ' Let my people go that they may hold a feast unto me in the wilderness.' 2But Pharaoh said, Who is Jehovah, that I should hearken to his command to let Israel go ? I do Late Priestly Nar ratives7 6Then Moses Pha- i . , * , raoh's and Aaron did refusal even as Jehovah MoseB's commanded them. demand 7And Moses was eighty years old, and Aaron eighty- three when they spoke to Pharaoh. i4" Heb., J ether. Cf. 31. § 62 The priestly account of the first interview with Pharaoh 76- 7, is very brief. In 5 are found two duplicate versions which correspond in detail to the divine commands and pre dictions in § 61. E. g., 53 is the fulfilment of 318. The Ephraimite version here is also very brief. ii'Mi1 is evidently the continuation of the Judean story. Cf., e. g., 1". 12. 1 53 Gk., colled to us. »5«.'» The overseers are first described in 514,so that their introduction in these earlier pas sages is probably the work of an editor. 159 Ex. &] THE DELIVERER MOSES [Ex. 52 Early Judean as heretofore; let them go and gather straw for themselves. 8But the fixed number of bricks which they have been making hereto fore, you shall lay upon them; you shall not diminish it at all, for they are lazy ; that is why they cry aloud, saying, 'Let us go and sacrifice to our God.' 9Let heavier work be laid upon the men, that they may labor therein and that they may not regard lying words. Early Ephraimite Prophetic not know Jehovah, and, moreover, I will not let Israel go. ^The king of Egypt also said to them, Why do you, Moses and Aaron, draw away the people from their labors? Away to your tasks. Added i°Therefore the taskmasters of the people went out, and their overseers and sfanot spoke to the people, saying, Thus saith Pharaoh, I will no longer give you raeiites straw. uGo yourselves, get straw wherever you can find it; for none of your work shall be diminished. 12So the people were scattered abroad throughout all the land of Egypt to gather stubble for straw. 13And the taskmasters were urgent, saying, You must complete your daily work, just as when there was straw. i4And the overseers of the Israelites, whom Pha raoh's taskmasters had set over them, were beaten, and asked, Why have you not completed to-day as yesterday your prescribed task in making brick? Com- 15Then the overseers of the Israelites came and complained to Pharaoh, oftheir saying, Why do you deal thus with your servants? i6There is no straw seer-i given to your servants, and yet they are saying to us, 'Make bricks,' and now your servants are being beaten; and you wrong your people.4 i7But he said, You are lazy, you are lazy; therefore you say, 'Let us go and sacrifice to Jehovah.' 18Go at once to work, for no straw shall be given to you, yet you must deliver the required number of bricks. i9And the overseers of the Israelites saw that they were in an evil plight, when it was said, You shall not diminish anything from your daily total of bricks. 20And they met Moses and Aaron, who had stationed themselves there to meet them as they came forth from Pharaoh, 2iand they said to them, Let Jehovah regard and pronounce judgment; because you have made us odiousu in the eyes of Pharaoh and in the eyes of his courtiers in that you have put a sword in their hand to slay us. Moses's 22Then Moses turned again to Jehovah, and said, Lord, Why hast thou plaint brought calamity upon this people ? why is it that thou hast sent me ? 23For since I came to Pharaoh to speak in thy name, he has dealt ill with this people; and thou hast not delivered thy people at all. jeho- 6 iThen Jehovah answered Moses, Now thou shalt see what I will do to raassur- Pharaoh; for, compelled by a mighty power,v he shall assuredly let them go, ""* yea, compelled by a mighty power, he shall drive them out of his land. * 518 Heb. text obscure. Gk. is followed above. Other possible reading, the fault is in your own people. u 621 Heb., our savor to be abhorred. » 61 Heb., by a strong hand. So 31 9. 160 II PLAGUES AND WONDERS PRELIMINARY TO THE DE PARTURE OF THE HEBREWS FROM EGYPT, Ex. 78_12l-13, 21-23, 27b-36 § 63. Changing Aaron's Staff into a Serpent, Ex. 78"13 Late Priestly Narratives Ex. 7 8Theh Jehovah commanded Moses and Aaron, 9When Pharaoh Rwen- shall speak to you saying, 'Show a wonder'; thou shalt say to Aaron, 'Take credeu- thy staff and throw it down before Pharaoh, that it become a serpent.' 10And the tirst when Moses and Aaron went in to Pharaoh, they did as Jehovah had com manded; and Aaron threw down his staff before Pharaoh and his courtiers, and it became a serpent. nThen Pharaoh also called for the wise men and the sorcerers; and they Fha- also (the magicians of Egypt) did the same with their secret arts. 12For Btub- each man threw down his staff, and they became serpents; but Aaron's staff swallowed up their staves. 13Nevertheless Pharaoh's heart remained hard ened, and, as Jehovah had predicted, he did not hearken to them. Plagues and Wonders. — The evidence for the analysis of this portion of Ex. is so obvi ous and convincing that he who runs may read. At the same time it explains the many in consistencies which appear in the text as it stands. Each group of narratives has its striking peculiarities in phraseology and representation, which constantly recur. In the priestly tradi tions it is Aaron who with his staff performs the wonders before Pharaoh, whose heart, however, is each time hardened, as Jehovah had predicted, 7*. At first, 78*13' 22, the magicians succeed in imi tating Aaron, but their arts fail to reproduce the later signs. In another group the character istics of the Ephraimite narratives appear: Moses himself wields the staff, 71J*-20b, 921- 23, IO12- 13, 21; he says nothing to Pharaoh , but simply acts ; Aaron is not mentioned ; the Israelites are scattered throughout Egypt, IO21"23. The most prominent characteristics of the Judean group are: the interviews in which the demand is reiterated in the name of Jehovah that the Israelites be allowed to depart that they may worship him; Pharaoh's refusal of attempts to effect a compromise; announcement by Moses of the plagues which Jehovah himself brings upon the Egyptians; Israelites are unaffected by the flies and hail, S22, 9M, because they live apart in the land of Goshen; Pharaoh's repeated requests that Moses make supplication to Jehovah that he remove the plague; Pharaoh's heart still stubborn; unprecedented nature of the plagues; marks of time, to-morrow, 8t0- ^ 29, 96, 10*. In the light of these and additional linguistic peculiarities the separation of the different strands is perfectly clear. In the process of amalgamation the Ephraimite narratives have evidently in some cases been abbreviated or omitted. It is significant that in the oldest form of the traditions the plagues are simply unprecedented natural phenomena, some of which are peculiar to Egypt. It is only in the late priestly that the supernatural element becomes exceedingly prominent. These stories furnish a most in structive illustration of the growth of tradition. Back of the oldest narratives are undoubtedly a series of calamities, which were remembered by the Israelites in later generations in the form in which we find them in the O.T. Some of the calamities, which in the years succeeding the reign of the great Rameses II and his son, overtook the Egyptians, are recorded in their writings: civil war, foreign invaders and the plagues which inevitably follow in their train. Underlying these O.T. traditions is the essential historical fact that Jehovah was the source of all political and natural phenomena and that each of these contributed to the realization of his purpose in human history. It was to illustrate and emphasize this eternal truth that Israel's prophets and priests gathered these varied traditions of their race and , intent that none should be lost, wove them together in their present form. For distribution of traditions among different versions, cf. Table of Contents. § 63 This section illustrates the characteristics of the priestly accounts of the wonders. 1.1 Ex. 714] PLAGUES AND WONDERS [Ex. 715- 19 § 64. Plagues upon the Waters, Ex. 714-" Jehovah's warningto Pha raoh Jehovah'sturningthe wa ter of the Nile intoblood Early Judean Ex. 7 14Then Jehovah said to Moses, Pharaoh's heart is stubborn; he re fuses to let the people go. 16But thou shalt say to him, 'Jehovah, the God of the Hebrews, hath sent me to thee to say, "Let my people go that they may worship me in the wilderness; but hitherto thou hast not hearkened. 17aThus saith Jehovah, In this thou shalt know that I am Je hovah;1' behold, I will smite, 18and the fish that are in the Nile shall die, and the Nile shall become foul, so the Egyptians will become weary of drinking water from the Nile." ' Thereupon Jehovah smote the Nile, 21 aand the fish that were in the Nile died, and the Nile be- became foul, so that the Egyptians could not drink the water from the Nile. 24And all the Egyptians dug round about the Nile for water to drink; for they could not drink the water of the Nile. Early Ephraimite Pro phetic 7 Then Jehovah said to Moses, 15Go to Pha raoh early in the morn ing, just as he is going out on the water. And thou shalt stand by the bank of the Nile to meet him; and the staff which was turned into a serpent* shalt thou take in thy hand. 17b Smite with the staff that is in thyc hand upon the waters which are in the Nile, and they shall be turned to blood. 2°bSo he lifted up the staff and smote the waters that were in the Nile in the sight of Pharaoh and his court iers; and all the waters that were in the Nile were turned to blood. 23 And Pharaoh turned and went into his house, but he did not take even this to heart.d Late Priestly Narra tives 7 19Then Jehovah Jeho- said to Moses, Say to com- Aaron, 'Take thy staff Se and stretch out thy ^^ hand over the waters of Egypt, over their rivers, over their canals, and over their pools, and over all their reser voirs, that they may be come blood'; and there shall be blood through out all the land of Egypt, both in vessels of wood and in vessels of stone. 20aSo Moses and The » i • i • . t second Aaron did just as Je- wonder h o v a h commanded. 21bAnd the blood was throughout all the land of Egypt. 22But the magicians did the same with their secret arts, so that Pharaoh's heart Pha- remained hardened, stub- j t i ill bornness and, as Jehovah had predicted, he did not hearken to them. 5 64 Cf. introd. note § 63. . 715b Probably added by an editor familiar with the priestly story, § 63, although it is pos sible that the Ephraimite narrativesoriginally^had a similar tradition which has been lost. b 717. Possibly an editorial addition. c 717b Heb., by attraction, my. d 7W Heb., put to his heart. Cf . § 69, note J>. 162 Ex. 72S] PLAGUE OF FROGS [Ex. 85 Jehovah'sBecondwarning Pha raoh's request Hisperfidy § 65. Plague of Frogs, Ex. Early Judean Prophetic Ex. 7 25When seven full days had passed after Jehovah had smitten the Nile, 8 1Jehovah com manded Moses, Go in to Pharaoh, and say to him, 'Thus saith Jehovah, "Let my people go that they may worship me. 2And if thou refuse to let them go, then I will smite all thy territory with frogs; 3and the Nile shall swarm with frogs which shall go up and come into thy house, and into thy bedchamber, and upon thy bed, and into the house of thy courtiers, and upon thy people, and into thine ovens and kneading-troughs; 4and the frogs shall come up even upon thee and thy people and all thy courtiers." ' Thereupon Jeho vah smote the land of Egypt with frogs. 8Then Pharaoh called for Moses and Aaron,e and said, Make supplication to Jehovah, that he may take away the frogs from me, and my people; then I will let the people go, that they may sacri fice to Jehovah. 9And Moses said to Pharaoh, Will you graciously inform me' at what time I shall make supplication in your behalf and in behalf of your courtiers and people, that the frogs be destroyed from your palaces and be left only in the Nile ? 10And he answered, To-morrow. Then Moses said, Be it as you say; that you may know that there is none like Jehovah our God.s ^The frogs shall depart from you, and from your palaces, from your courtiers and people, they shall be left only in the Nile. 12Then when Moses and Aaron had gone out from Pharaoh, Moses cried to Jehovah in regard to the frogs which he had brought upon Pharaoh. 13And Jehovah did according to the word of Moses; and thS frogs died out of the houses, out of the courts, and out of the fields. 14And they gathered them together into innumerable heaps; and the land was filled with a vile odor. 15aBut when Pharaoh saw that a respite had come, he hardened his heart. 725_gl5 Late Priestly Narratives 8 5Then Jehovah said The to Moses, Say to Aaron, wonder 'Stretch forth thy hand with thy staff over the rivers, over the canals, and over the pools, and cause frogs to come up on the land of Egypt.' 6So Aaron stretched out his hand over the waters of Egypt ; and the frogs came up, and covered the land of Egypt. 7But the magicians did Pha- the same with their secret stub-8 arts, and brought up frogs ness upon the land of Egypt, 15"sothat, as Jehovah had predicted, Pharaoh did not hearken to [Moses and Aaron]. § 65 Cf. introd. note § 63. • 8' Moses figures as the spokesman in the Judean narratives. The name of Aaron may have been introduced by a later editor, who was familiar with the other parallels ef § 69 notes. ' * * '89 Heb., Glorify thyself over me. Cf. Is. 44^ 49*, 6021, 61 _ Clearly used here not in an abject or ironical sense, but for politeness. i giob The advanced monotheism of this verse strongly, suggests a later age than the orig inal narrative in which it is found. It is not closely connected with the context. Cf § 69 note p. 163 Ex. 82°] PLAGUES AND WONDERS [Ex. 816 § 66. Plagues of Insects, Ex. 816"32 Jeho vah's third •equel Early Judean Prophetic Ex. 8 20Then Jehovah said to Moses, Rise up early in the morning, and stand before Pharaoh, just as he goes out to the water and say to him, 'Thus saith Jehovah, "Let my people go that they may worship me. 21For if thou wilt not let my people go, then I will send swarms of gad flies upon thee, thy courtiers, and thy people, and into thy palaces, so that the houses of the Egyp tians shall be full of swarms of gad-flies, as well as the ground whereon they are. 22And I will set apart in that day the land of Goshen, in which my people dwell, so that no swarms of gad-flies shall be there, in order that thou mayest know that I am Jehovah in the midst of the earth. h 23 And I will put a division" between my people and thy peo ple; by to-morrow shall this sign be." ' 24And Je hovah did so; and there came troublesome swarms of gad-flies into the palace of Pharaoh; and in all Egypt the land was ruined because of the swarms of gad-flies. 25Then Pharaoh summoned Moses and Aaron, consent and said, Go, sacrifice to your God here in this land. 26But Moses said, It is not advisable so to do; for we shall sacrifice to Jehovah our God that which the Egyptians abhor; if now we sacrifice before their eyes that which the Egyptians abhor, will they not stone us? 27We wish to go three days' journey in the wilderness and sacrifice to Jehovah our God, as he shall command us.' 28 And Pharaoh said, I will let you go, that you may sacrifice to Jehovah your God in the wilder ness ; only you shall not go very far away. Make supplication in my behalf. 29And Moses said, I am now going out from you and I will make supplication to Jehovah that the swarms of gad flies may depart from Pharaoh, from his courtiers and people to-morrow ; only let not Pharaoh again deal deceitfully by refusing to let the people go to sacrifice to Jehovah. 30So Moses went out from Pharaoh and made Pharaoh's andrequest Late Priestly Narratives 8 16Then Jehovah com- The manded Moses, Say to wonder Aaron, 'Stretch out thy staff and smite the dust of the earth, that it may be come lice throughout all the land of Egypt.' 17And they did so; and Aaron stretched out his hand with his staff, and smote the dust of the earth and there were lice upon man and upon beast; all the dust of the earth became lice throughout all the land of Egypt. 18Then the magicians Pha-^ endeavored likewise with stub- their secret arts to bring forth lice, but they could not. Lice, however, were upon man, and . upon beast. 19Then the magi cians said to Pharaoh, This is the finger of God. But as Jehovah had pre dicted, Pharaoh's heart was hardened, and he hearkened not to them. § 66 Cf. introd. note § 63. i> 8n An unusual expression. Jehovah is probably for Adonai, Lord. Like the similar passages in these narratives this is probably a later addition. > 823 Heb., meaning doubtful, possibly, redemption. Gk., Syr., and Lat.. division, i 8" Gk. , has said. Cf . 3>8, 53 (from the Judean source) . But cf. also \0", 164 His re peated perfidy Ex. 830] PLAGUES OF INSECTS Early Judean Prophetic Narratives supplication to Jehovah. 31And Jehovah did according to the word of Moses; and he removed the swarms of gad-flies from Pharaoh, from his courtiers and people, until not one was left. 32But Pharaoh was stubborn in heart this time also, and he did not let the people go. [Ex.98 § 67. Plagues upon Man and Beast, Ex. 91-" Early Judean Prophetic jeho- Ex. 9 iThen Jehovah said to Moses, Go in to fourth Pharaoh and tell him, 'Thus saith Jehovah the SSTtiKf God of the Hebrews, "Let my people go that seque they may worship me. 2For if thou refuse to let them go and still holdest them, 3then will the hand of Jehovah be upon thy cattle which are in the field, upon the horses, the asses, the camels, the herds and the flocks, in the form of a very severe pest. 4But Jehovah will make a distinc tion between the cattle of Israel and the cattle of Egypt, and nothing shall die of all that belongs to the Israelites." ' Accordingly Jehovah ap pointed a set time, saying, To-morrow Jehovah shall do this in the land. 6And Jehovah did that thing on the morrow : and all the cattle of Egypt died; but of the cattle of the Israelites none died. 7Then Pharaoh sent and found that not even one of the cattle of the Israelites was dead. But the heart of Pharaoh was stubborn and he did not let the people go. Late Priestly Narratives 9 8Then Jehovah said The fifth to Moses and to Aaron, Take handfuls of furnace- soot, and let Moses sprin kle it toward heaven in the sight of Pharaoh. 9Thus it shall fall as fine dust over all the land of Egypt, and shall become a boil.break- ing forth with blisters upon both man and beast throughout all the land of Egypt. 10So they took of the furnace-soot, and stood before Pharaoh; and Moses sprinkled it toward heaven; and it be came a boil, breaking forth with blisters upon both man and beast. uThen the magicians could not stand before Moses because of the boils; for the boils were upon the magicians and upon all the Egyptians. 12But Jehovah hardened Pha- the heart of Pharaoh, and, stuh-'9 as Jehovah had predicted bornne9S to Moses, he hearkened not to them. § 67 Cf . introd. note § 63. 165 Ex. 913] PLAGUES AND WONDERS [Ex. 922 i 68. Plague of Hail, Ex. 918-35 Early Judean The fifth Ex* 9 13Then Jehovah said to Moses, Rise up warning . . . . ' r^ and the early in the morning, and stand before Pharaoh, and say to him, 'Thus saith Jehovah, the God of the Hebrews, "Let my people go, that they may worship me. "For I will this time send all my plagues upon thy heart, and upon thy courtiers and people ; that thou mayest know that there is none like me in all the earth. 15For already I could have put forth my hand, and smitten thee and thy people with pestilence, so that thou wouldst have been out off from the earth, 16but only for this reason have I made thee to stand, in order that I may show thee my power, and that my name may be de clared throughout all the earth.11 17Dost thou still exalt thyself against my people, in that thou wilt not let them go ? 18Then to-morrow about this time I will send down a very heavy fall of hail, such as hath not been in Egypt since the day it was founded, even until the present. 19Now therefore send, bring thy cattle and all that thou hast in the field into a place of safety ; for on all men and beasts that shall be found in the field and shall not be brought home, the hail Bhall come down so that they shall die." ' 20Whoever feared the word of Jehovah among the courtiers of Pharaoh made his servants and his cattle flee into the houses ; 21but whoever did not regard the word of Jehovah left his servants and his cattle in the field.1 23bAnd Jehovah sent thunder and hail ; and fire ran down upon the earth; and Jehovah rained hail upon the land of Egypt. 24bAnd the hail was very severe, such as had not been in all the land of Egypt since it became a nation. 2SbAnd the hail smote all the vegetation of the field, and shattered every tree of the field. 26Only in the land of Goshen, where the Israelites were, was there no hail. Pha- 27Then Pharaoh sent, and called for Moses I-epeated and Aaron, and said to them, I have sinned this perfidy j. jm_ . jgjjoyah is in the right and I and my people are in the wrong. 28Make supplication to Je hovah — for there has been more than enough of these mighty thunderings11 and hail. I will let Early Ephraimite Pro phetic Narratives 9 22Then Jehovah said to Moses, Stretch forth thy hand toward heaven, that there may be hail in all the land of Egypt, upon man and beast and upon all the vegetation of the field", throughout the land of Egypt. 23aSo Moses stretched forth his staff toward heaven, 24aand there was hail and fire mingled with the hail. 25 a And the hail smote throughout all the land of Egypt all that was in the field, both man and beast. 31And the flax and the barley were smitten, for the barley was in the ear, and the flax was in bloom. 32The wheat and the spelt, however, were not smitten, for they were late. 35But the heart of Pha- Pha raoh was hardened so stub- that he did not let the bonmC8S Israelites go, as Jehovah had predicted by Moses. k 91--16 Because of its language and advanced conceptions of Jehovah this passage is re garded by many authorities as a later prophetic addition. Like the similar hortatory refrains, which recur in these Judean stories of the plagues, it does not stand in close connection with its context. Cf. § 69, note ". 1 919-21 in 96 ^e Judean tradition has already reported the complete destruction of all the cattle of the Egyptians. The hail was to destroy all the vegetation, 24b- 251\ Vss. l9-21 were therefore clearly added by an editor to harmonize the preceding with the Ephraimite version m 9a The Judean equivalent of the Ephraimite expression, vegetation of the land, 10". is here introduced harmonistically. n928 Heb., voices of God. 166 it Ex. g28] PLAGUE OF HAIL Early Judean Prophetic Narratives you go, and you shall stay no longer. 29Then Moses said to him, As soon as I am gone out of the city, I will spread out my hands in prayer to Jehovah; the thunders shall cease, and there shall be no more hail that thou mayest know that the land is Jehovah's. 30But as for you and your courtiers, I know that even then you will not fear Jehovah.0 33So Moses went out of the city from Pharaoh, and spread out his hands to Jehovah. Then the thunders and hail ceased, and the rain was no longer poured upon the earth. 34But when Pharaoh saw that the rain and the hail and the thunders had ceased, he sinned yet again and was stubborn in heart, he together with his courtiers. [Ex. 1012 § 69. Plague of Locusts, Ex. 101-20 Early Judean Ex. 10 xThen Jehovah said to Moses, Go in to Pharaoh, for I have made his heart stubborn, and the heart of his courtiers, that I may show these my signs in their midst, 2and that thou mayest tell in the ears of thy son, and of thy grandsons, what I have done to the Egyptians, and my signs which I have performed among them; that ye may know that I am Jehovah. p 3So Moses and Aaroni went in to Pharaoh, and said to him, Thus saith Jehovah, the God of the Hebrews, 'How long wilt thou refuse to humble thyself before me? let my people go that they may worship me. 4For if thou refuse to let my people go, then to-morrow I will bring locusts into thy territory , 5and they shall cover the surface of the earth, so that one shall not be able to see the earth, and they shall eat the residue of that which is escaped, which remaineth to you from the hail, and shall eat every tree which groweth for you out of the field; 6and thy palaces shall be filled, and the houses of all thy courtiers, and of all the Egyptians; neither thy fathers nor thy fathers' fathers have seen the like, since the day Early Ephraimite Pro phetic Narratives 10 12Then Jehovah said The to Moses, Stretch out thy warning hand over the land of Egypt for the locusts, that they may come up on the land of Egypt, and eat every herb of the land, even all that the hail hath left. • 930 Heb., Jehovah God. Cf . § 2, note •. God, as in Gen. 2">-324, was evidently added by a later editor. I 69 Cf. introd. note § 63. p 10lb, 2 Evidently another editorial addition, similar to those in 717\ 810' 22b, 9"-«. »b, for here it takes the place of the regular formula of the Judean narratives and of the detailed introductions implied in 3-fl. The language is also that of the later prophetic (Deut.) editor. i 103 According to 6 only Moses departs from the audience with Pharaoh. This tends to con firm the conclusion that Aaron did not figure in the original Judean version. Cf . § 65, note _ 167 Ex. IO6] PLAGUES AND WONDERS [Ex. 1013a Partial consent of Pha raoh and his cour tiers Devasta tion of the land by lo custs Pha raoh's request Early Judean that they were upon the earth to this day.' Then he turned and went out from Pharaoh. 7Thereupon Pharaoh's courtiers said to him, How long is this man to be a snare to us ? Let the men go that they may worship Jehovah their God. Do you not yet know that Egypt is being de stroyed ? 8So Moses and Aaron were brought again to Pharaoh, and he said to them, Go wor ship Jehovah your God; but who are they that shall go? 9And Moses said, We will go with our young and with our old men, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast to Jehovah. 10And he said to them, May Jehovah then be with you.r If I let you go together with your little ones, beware, for evil is before you.3 nNay rather, you men go and worship Jehovah, for that is what you desire. Then they were driven out from Pharaoh's presence. 13bAnd Jehovah caused an east wind to blow over the land all that day, and all the night; and when it was morning the east wind had brought the locusts, 14band they settled down in all the territory of Egypt, exceedingly many; before them there were never so many locusts as they, neither after them shall there ever be so many. 15a, cpor tijey covered the surface of the whole land, so that the land looked dark, and nothing green was left, neither tree nor herb of the field, throughout all the land of Egypt. 16Then Pharaoh summoned Moses and Aaron in haste, and said, I have sinned against Jehovah your God, and against you. 17Now therefore forgive, I pray thee, my sin only this once, and make supplication to Jehovah your God, that he may at least take away from me this deadly plague.* 18So he went out from Pharaoh and made supplication to Jehovah. 19And Jehovah caused to blow from the opposite direction11 an exceeding strong west wind, which took up the locusts and cast them into the Red Sea; not a single locust was left in all the territory of Egypt. But the heart of Pharaoh was stubborn and he did not let the people go. Early Ephraimite Pro phetic Narratives 13aSo Moses stretched forth his staff over the land of Egypt; 14aand the locusts went up over all the land of Egypt, 15band they ate all the vegetation of the land, and all the fruit of the trees which the hail had left. 20But Jehovah hardened Pharaoh's heart, so that he did not let the chil dren of Israel go. i jo10 That is, to save you from my wrath. The language is apparently ironical. ¦ IO10 Or, You have evil in mind. l 10" Heb., death. " IO19 Heb., turned. 168 PLAGUE OF DARKNESS [Ex. IO21 § 70. Plague of Darkness, Ex. 10»-23' " Early Ephraimite Prophetic Narratives Ex. 10 21Then Jehovah said to Moses, Stretch out thy hand toward heaven, The that there may be darkness over the land of Egypt, even darkness which may be felt. 22So Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days; 23no one could see another, nor did any one rise from his place for three days. All the Israelites, however, had light in their dwellings. 27Nevertheless, Jehovah hardened Pharaoh's heart, so that he did not consent to let them go. § 71. Death of the First-born, Ex. 42'. 2S, IO24"26. '»¦ 29, 11, 121"13' 81-!3' S71-36 Early Judean Pha- Ex. 4 Then Jehovah stubborn said to Moses, Go in 22and toySa say to Pharaoh, 'Thus saith Jehovah, ' ' Israel is my son, my first-born, 23and I have said to thee, Let my son go that he may worship me; and thou hast refused to let him go; now, therefore, I will slay thy son, thy first-born." ' Early Ephraimite Pro phetic 11 xAnd Jehovah said to Moses, Yet one plague more will I bring upon Pharaoh, and upon Egypt; after that he will let you go; indeed when he lets you go altogether, he will actually drive you out hence by force. 2Speak therefore in the ears of the people, and let them ask every man of his neighbor and every woman of her neighbor jewels of silver and gold. Late Priestly Narra tives 11 9Then Jehovah said Pha- to Moses, Pharaoh will not Jjjjjjjj hearken to you, in order that my wonders may be many in the land of Egypt. 8 70 Cf. introd. note § 63. This is the one plague story which is found only in the Ephraim ite narratives. § 71 Cf . introd. note § 63. This Judean account of the conversation between Moses and Pha raoh in lo24-26-28' M is continued in ll4ff. An editor has interpolated into its midst the Ephraimite tradition of the plague of darkness, 1021-23- 27. The fragment of a conversation between Moses and Pharaoh in -0. ^ is obviously from the Judean narrative. It was possibly put in its present position as an introduction to the primitive tradition in 424-2a ; but its contents relate it to the account of the death of the first-born in 1 1 . Otherwise the message" to Pharaoh was never delivered. Transposed it furnishes the missing divine command required to fill out the frame work of the Judean narratives in the present story. The composite character of Ex. 11, 12 is shown by a great variety of evidence. The Judean narrative is complete: 1221-23- 21b. 30-34 record the carrying out of the program announced in 11*- 8. Verse 23h contains a possible duplicate; will not suffer the Destroyer to come into your houses to smite you may be a remnant of the Ephraimite narrative of which only a fragment is preserved. Of the death of the first-born of the Egyptians it says nothing; but in accordance with the promise to Moses in 320-22. it records the effects of the last plague and the departure of the Israel ites, laden with the possessions of the Egyptians. The priestly version reveals the interest of its author in the law of the passover, of which it record, the traditional origin. The demands of the Israelites that they be allowed to go out into the desert and offer sacrifices to Jehovah. Ex. 51-3, 71", 102426, suggests that back of it lay a much older Semitic institution. The Hebrew passover feast appears to be a composite of many different elements, most of which were pre-Mosaic. Cf. vol. IV. in loco. 169 Ex. IO24] PLAGUES AND WONDERS Early Judean Prophetic Moss's 10 24Then Pharaoh summoned Moses, and said, terview Go, worship Jehovah; only let your flocks and your Ph-iraoh herds remain behind; let your little ones also go with you. 25But Moses said, You must also give us sacrifices and burnt-offerings, that we may sac rifice to Jehovah our God. 26Our cattle also must go with us; not a single animal shall be left behind; for we must take these to offer" to Jehovah our God; and we do not know what we must offerw to Jehovah, until we reach there. 28Thereupon Pha raoh said to him, Begone from me, beware, never see my face again; for in the day you see my face you shall die. 29And Moses said, You have spoken truly, I will never see your face again. The final 11 4But Moses said, Thus saith Jehovah, 'About midnight I will go throughout the midst of Egypt; 5and all the first-born in the land of Egypt shall die, from the first-born of Pharaoh who sitteth upon his throne, even to the first-born of the maid servant that is behind the mill; and all the first-born of cattle. 6And there shall be a great wail of lamentation throughout all the land of Egypt, the like of which has never been, and shall never be again.' 7But against none of the Israelites shall a dog move his tongue,x neither against man nor beast; that you may know that Jehovah doth make a distinction between the Egyptians and Israel. 8And all these your courtiers shall come down to me, and prostrate themselves before me, saying, 'Go forth, together with all the people that follow you'; and after that I will go out. Thereupon he went out from Pharaoh in hot anger. Direc tions re garding the prep^ arationfor the departure 12 21Then Moses sum moned all the elders of Is rael, and said to them, Draw out and take lambs from the herds for your families? and kill the pass- over. 22And you shall take a bunch of hyssop, and dip it in the blood [Ex. ll10 Late Priestly Narra tives 10Although Moses and His per- Aaron did all these wonders g^g.nt before Pharaoh, Jehovah bomness hardened Pharaoh's heart, so that he did not let the Israelites go out of his land.' 12 ^hen Jehovah spoke to Moses and Aaron n_ec- in the land of Egypt, saying, 2This month shall gardiJg be to you the beginning of months; it shall be the 0verPass" first month of the year to you. 3Speak to all the congregation of Israel saying, ' In the tenth day of this month they shall each provide for themselves a lamb, one for each individual family; 4and if the family be too small for a lamb, then shall he and his next door neighbor take one together, » ll".10 Apparently an editorial conclusion to the plague stories and introduction to the account of the origin of the passover. w IO26 Heb., serve or worship. x IV Heb., sharpen his tongue, i. e., utter a sound against. J 1221 A characteristic priestly idiom. 170 Ex. 1222] Early 'Judean Prophetic that is in the basin, and strike the lintel and the two door-posts with the blood that is in the basin; but, as regards yourselves, none of you shall go out of the door of his house until the morning.2 23For Jehovah will pass through to smite the Egyptians; and when he seeth the blood upon the lintel, and on the two door-posts, Jehovah will pass over the door, and will not suffer the Destroyer to come into your houses to smite you. 27bThen the people bowed low their heads in worship . DEATH OF THE FIRST-BORN The final blow and the ea gernessof the Egyp- tinns to hastenthe de partureof the Is raelites 12 29And it came to pass at midnight, that Jehovah smote all the first-born in the land of Egypt, from the first born of Pharaoh who sat on his throne to the first born of the captive that was in the prison; and [Ex. 12< Late Priestly Narratives according to the number of the persons ; accord ing to each one's ability to eat shall you make your reckoning for the lamb. 5Your lamb must be without blemish, a male, a year old; ye shall take it from the sheep or from the goats. 6And ye shall keep it until the fourteenth day of the same month; then the whole assembly of the congregation of Israel shall kill it toward evening. 7And they shall take of the blood and put it on the two door-posts and on the lintel of the houses in which they shall eat it. 8And in the same night they shall eat the flesh roasted with fire; with unleavened bread and bitter herbs shall they eat it. 9Be sure to eat it neither raw nor boiled in water, but roasted with fire, retaining its head with its legs and inwards. 10And ye shall keep nothing of it until morning; but that which remaineth of it until morning ye shall burn with fire. uAnd thus shall ye eat it, with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in trembling haste, it is Jehovah's passover. 12For I will go through the land of Egypt in that night, and smite all the first-born in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgments; I am Jehovah. 13And the blood shall be for your sakes as a token upon the houses where ye are; for where I see the blood, I will pass over you, and no destructive blow shall come upon you, when I smite the land of Egypt.' Early Ephraimite Pro phetic 11 3Therefore Jeho vah gave the people fa vor in the sight of the Egyptians. Moreover the man Moses was very great in the land of Egypt in the sight of Pharaoh's courtiers and in the sight of the 12 28And the Israel- Prepara- .. , ii., tions for ites went and did so; the de- just as Jehovah had pa ure commanded Moses and Aaron, so did they. * 1222 Also added from the priestly source. as leaving in the middle of the night. The Judean narrative represents the Israelites 171 PLAGUES AND WONDERS Ex. 1229] Early Judean all the first-born of cattle. 30Then Pharaoh rose up in the night, together with all his courtiers and the Egyptians, and there arose a great wail in Egypt for there was not a house where there was not one dead. 31And he called Moses and Aaron by night and said, Arise, go forth from the midst of my people, together with the Israelites ; go worship Jehovah as you have requested. 32Also take with you your sheep and your cattle, as you have re quested, and go and ask a blessing for me. 33And the Egyptians urged the people strenuously, that they might send them quickly out of the land, for they said to themselves, Else we shall be dead. 34Therefore the people took their dough before it was leavened, their kneading troughs being bound up in their clothes upon their shoul ders. [Ex. ll3 Early Ephraimite Pro phetic Narratives people. 12 35And the Israelites did accord ing to the command of Moses; and they asked of the Egyptians jewels of silver and gold, and clothing. 36And Jeho vah gave the people fa vor in the sight of the Egyptians, so that they let them have what they asked. Thus they despoiledzz the Egyp tians. Ill THE EXODUS, Ex. 1237^-51, 1317"22, 14, 15L 19-258,27, 161, Yl\ l^a, Num. 331"15 § 72. Journey to the Red Sea, Ex. 1237-». 51, 13"-22 Early Judean Early Ephraimite Pro- Detgfls Ex. 12 ™Now the Phetic depart- Israelites went out from 13 17Now when Pha- iigypt Egypt, about six hundred raoh had let the people thousand men on foot, go, God did not lead Late Priestly Narra tives 12 37aNow the Israel ites journeyed from Rameses to Succoth. a " 12»> Cf . note § 80. § 72 1237-39 is the continuation of the Judean narrative of 20-34. The same note of haste and the same explanation of the use of unleavened bread reappears. 1321- 22, in keeping with the conceptions reflected in this early source, represents Jehovah himself as in the cloud and pillar of fire leading and protecting his people on the march. Cf . Gen. 16", § 16. In the Ephraimite narratives the cloud is connected with the tent of meeting. Ex. 337, Num. 12 5. In that source it is the Messenger of God who leads the people, Ex. 1419», or simply God himself, 131 8. The Ephraimite version is found in 1317-19, as is shown by the divine name, God, which is still preferably employed, and by the interest in the bones of Joseph. Cf. Gen. 5025. §57. The repetitious style and the interest in the exact details of the itinerary reveal the priestly passages. 1240 41 and 1251 are evidently from the same hand. It is difficult to reconcile the 430 years with the statement in the priestly source, 613f- that'the exodus took place in the fourth generation from Jacob. Therefore these verses are probably from a later editor. As is usual, the representation of the earliest version of the tradition is the simplest and most natural. The analogy is close with the mode of travel in the desert to-day. To guide the straggling members of the caravan or tribe a brazier of coals is held aloft by the leader that the ascending column of smoke by day and the gleaming fire by night may be seen by all. »1237a The introductory formula and possibly the detailed statistics are from the priestly source, which alone makes the land of Rameses the home of the Hebrews. Cf . Gen. 471 _ 172 Ex. 1237] JOURNEY TO THE SEA [Ex. 1317, 1240 Early Judean not including children.b 38 And a mixed multitude went up also with them; and flocks and herds, even very great posses sions. 39And they baked unleavened cakes of the dough which they had brought forth out of Egypt; for it was not leavened, because they had been driven out of Egypt, and could not wait, neither had they prepared for themselves any food for the way. Pha raoh's pursuit of the Israel ites Early Ephraimite Pro phetic them on the way to ward the land of the Philistines, although that was near; for God said, Lest the people be filled with regret when they see war, and return to Egypt . ^Therefore God led the people on the way to the wilderness by the Red Sea [Sea of Reeds] ; and the Israelites went up armed out of the land of Egypt. i9And Moses took the bones of Joseph with him; for he had made the Israel ites take a solemn oath, saying God will assur edly visit you; and you shall carry my bones away from here with you. Late Priestly Narra tives 40And the time that the Is- Method raeiites dwelt in Egypt was of marcr four hundred and thirty years ; "and it came to pass at the end of four hundred and thirty years, even the very same day, all the host! of Jehovah went out from the land of Egypt. 61And it came to pass the very same day that Jehovah brought the Israelites out of the land of Egypt by their hosts. 13 20And they journeyed from Succoth and encamped in Etham, on the edge of the wilderness. 13 21And Jehovah went before them by day in a pillar of cloud to show them the way, and by night in a pillar of fire, to give them light; that they might march by day and by night ; 22the pillar of cloud by day and the pillar of fire by night did not depart from before the people. § 73. Pursuit of the Early Judean Ex. 14 5When the king of Egypt was told that the people had fled, Egyptians and the Early Ephraimite Prophetic14 When Pha raoh saw that the people went by the Great Deliverance, Ex. 14, IS1' 19-" Late Priestly Narratives 14 iThen Jehovah spoke to Moses, saying, 2Command the Israelites that they turn back and encamp before Pi-hahiroth, be- b 12371* By implication the women, like the children, were not counted. Cf. 10l °. § 73 The presence in Ex. 14 and 15 of extracts from the three different sources is revealed by certain duplicates and inconsistencies in the narrative as it stands. Thus, for example, in one passage it is Jehovah who sends a strong east wind to drive back the waters, 142ib; in another Moses is commanded to lift up his staff that the waters may divide, 14l8» ; and in another to stretch out his hand over the sea and divide it, 1410b. These are at once recognized in the light of the plague stories as the representative characteristics of the three different groups of narratives. Other minor variations appear: for example, in 147» it is affirmed that Pharaoh took 600 chosen chariots: but 147b also states that he took all the chariots of Egypt. Analogies also lead us to expect different versions of this important crisis in Hebrew history. It is evi dent, however, that the different traditions were very similar. The deep significance of the event doubtless explains why the details were so firmly fixed in the popular memory. The amalgamation of the different traditions is also very close, parallel passages being omitted. 173 Ex. 145. 3] Early Judean the feeling" of Pharaoh and his courtiers towards the people was changed, and they said, What is this we have done, that we have let Israel go from our ser vice? 6And he made ready his chariot, and took his people with him, 7band all the chariots of Egypt. THE EXODUS Their terror and Je hovah'sassurance of deliv erance Early Ephraimite Prophetic way of the wilder ness of the Red Sea, 3Pharaoh said to himself, As for the Israelites, they arewandering aim lessly in the land, the wilderness has shut them in. 7a, ^Therefore he took six hundred chosen chariots, and captains over all of them, 8band he pursued after the Israelites. [Ex. 142 Late Priestly Narratives tween Migdol and the sea, before Baalzephon; over against it shall ye encamp by the sea. ^hen I will harden Pharaoh's heart, so that he shall follow after them, in order that I may gain glory for myself by Pharaoh, and all his host, and that the Egyptians shall know that I am Jehovah. And they did so. 8a' cJehovah also hardened the heart of Pharaoh, king of Egypt, for the Israelites went out through a mighty act of deliverance.d 9And the Egyptians pursued after them, all the horses and chariots of Pharaoh, and his horsemen, and his army, and over took them encamping by the sea, beside Pi-hahiroth, before Baal zephon. 10aAnd when Pharaoh drew near, the Israelites lifted up their eyes and saw the Egyptians marching after them; and they were exceedingly afraid, Hand they said to Moses, Was it because i°bThen the Israelites cried out to Jehovah.i5aAnd Jeho vah said to i5bThen Jehovah said to Moses, Com mand the Israelites, that they go forward, 16band stretch out thy hand over the sea and The Judean and priestly narratives can here be readily reconstructed in the light of earlier refer ences and characteristics peculiar to each. As usual, the Ephraimite version is most fragmentary. References in the parts that have been preserved aid in the reconstruction. The speech of Joshua in Josh. 24, which is from the same source, also suggests its original contents. Vss. 6- 7* probably read in the original text: When I brought you out of Egypt and you came to the sea, the Egyptians pursued you with chariots and horsemen to the Red Sea. But when you cried out to Jehovah he put darkness between you and the Egyptians and brought the sea upon them and covered them. With this as a guide, it is pos sible to restore the Ephraimite version. 14»b nag always been regarded by commentators as a hopelessly corrupt passage. The early translations afford no help. The Heb. reads, and there was the cloud and the darkness and (it) gave light by night. Josh. 24'* indicates that and there was darkness belongs to the Ephraim ite narrative. The cioud, however, is peculiar to the Judean, note § 72. It is also required as the subject of the verb in the next clause. The present confusion in the text therefore seems to be due to the editor who joined the two uarratives. The analysis is also in keeping with the fact that in the Judean the exodus takes place in the night, and in the Ephraimite in the daytime. The song in Ex. 152-13 contains allusions to still another slightly variant version of the tradition of the exodus. As frequently the analysis indicates in the light of the earliest version that the events back of the traditions may be classified as natural rather than contrary to God's usual method of accomplishing his ends. It was not by a marvellous portent, but by the opportuneness of the strong east wind, which blew back the waters, that he revealed himself as a God not only able but eager to deliver hi? people. 0 14s Heb., heart or mind. d 14s Heb., by a high hand. This expression means in Num. 1530 defiantly, insolently and may here signify, rebelliously or equipped for war. In the priestly narratives, however, Jehovah alone effects the deliverance and the people are but the recipients of his divine favors. The present incident is the fulfilment of the promise in 74 and is parallel to the prophetic version in 1431. 174 Ex. I411] Early Judean there were no graves in Egypt, that you have taken us away to die in the wilderness? why have you dealt thus with us, in bringing us forth out of Egypt ? 12Is not this what we told you in Egypt, when we said, 'Let us alone, that we may serve the Egyptians ? For it were better for us to serve the Egyptians than that we should die in the wil derness.' i3And Moses said to the people, Fear not, stand still and you will see the deliverance which Jehovah will accomplish6 for you to-day; for as surely as you now see the Egyptians, you shall never see them again forever. i4Jeho- vah will fight for you, but you are to keep still. THE GREAT DELIVERANCE [Ex. 14_5a. ifib 19bThen the pillar of cloud changed its position from be fore them and stood behind them. 20b And the cloud light ed up the night; yet through out the entire night the one army did not come near the other. 21b And Jehovah caused the sea to go back by a strong east wind all the night, and made the bed of the sea dry. 24bAnd it came to pass in the watch before the dawn that Jehovah looked forth through the pillar of fire and of cloud upon the host of the Egyp tians, 25and he boundg their chariot wheels, so that they proceeded with difficulty. Then the Egyptians said, Let us flee from before Israel; Ephraimite Prophetic Moses, Where fore c r i e s t thou to me ? 16aLift up thy staff and di vide the ters. wa- 19aThen the Mes senger of God, who went before the camp of Israel con tinually, changed his position and went behind them, 20aso that he came between the camp of Egypt and the camp of Israel ; and there was darkness. Then Moses lifted up his staff and the waters divided1 and Israel went for ward into the midst of the sea, 23aand the Egyptians pur sued; 24bbut Jeho vah threw the host Priestly Narratives divide it, that the Is raelites may go into the midst of the sea on dry ground. 17And then I will harden the hearts of the Egyptians, and they shall go in after them, that I may gain glory for myself through Pharaoh and all his host, through his cha riots and his horsemen, 18and that the Egyp tians may know that I am Jehovah, when I have gained glory for myself through Pha raoh, through his cha riots, and through his horsemen. 21a, c-phen Moses Deliver- stretched out his hand the isra- over the sea, and the and ae- . j • • j j struc- waters were divided, tion of 22so that the Israelites PiS_iera went into the midst of the sea on the dry ground; and the waters were a wall to them on their right hand and on their left. 23bAnd the Egyptians went in after them into the midst of the sea, all Pharaoh's horses, his chariots, and his horsemen. 26Then Jehovah said to Moses, Stretch out thy hand over the sea, that the waters may come again upon the Egyptians, • 1413 Heb., deliverance of Jehovah which he will do. 1 14H>» Cf . Is. 1028b, Jehovah's staff will be over the sea and he will lift it up after the manner of Egypt. Possibly a reference to the omitted part of the Ephraimite version. « 1425 So Gk. and Sam. Heb., took off, but in that case even slow progress would have been impossible. A very slight correction of the Heb. gives the above reading. The meaning probably is that the wheels were stuck. 175 Ex. 142S] Early Judean for Jehovah fighteth for them against the Egyptians. 27bBut the sea returned to its ordinary levelb toward morning, while the Egyptians were flying be fore it. And Jehovah shook off the Egyptians into the midst of the sea, 28bso that not one of them remained. 30Thus Jehovah saved Israel that day out of the power of the Egyptians; and Israel saw the Egyptians dead upon the sea-shore. Song of thanks giving THE EXODUS Ephraimite Prophetic of the Egyptians into confusion, and [Josh.247b] brought the sea upon them and covered them. 31 And when Israel saw the great work which Jehovah did upon the Egyp tians, the people feared Jehovah ; and they believed in Jehovah and in his servant Moses.1 [Ex. 1424b- 2fl Priestly Narratives upon their chariots and their horsemen. 27aSo Moses stretched forth his hand over the sea, 28aand the waters re turned and covered the chariots, and the horse men, even all the host of Pharaoh that went in after them into the sea. 29But the Israelites walked upon dry land in the midst of the sea, the waters being a wall to them on their right hand, and on their left. 15!Then Moses and the Israelites sang this song to Jehovah, using these words : I will sing to Jehovah, for he is greatly exalted ; The horse and his rider hath he thrown into the sea. 15 20Then Miriam the prophetess, the sister of Aaron, took a tambourine in her hand; and all the women went out after her with tambourines and with dancing. 2iAnd Miriam sang to them, Sing ye to Jehovah, for he is greatly exalted ; The horse and his rider hath he thrown into the sea. Experiences it Marah § 74. Journey from the Red Sea to Sinai, Ex. 15"-25>. ", 16\ 171, 191- », Num. 331"15 Early Judean Prophetic Ex. 15 22Then Mo ses led Israel onward from the Red Sea, and Late Priestly Nar rativesEx. 16 ibThen all the congrega- Late Priestly Summary Num. 33 'These are the stages intro- of the Israelites by which they went auction forth out of the land of Egypt by their hosts under the direction of b 1427b Heb., steady flow. 1 1431 An editorial epitome of 1429. ffl is not reproduced in the present text. § 74 Ex. l^-lS presents a greater variety of perplexing problems than perhaps any other section in the Pentateuch. Not only are there duplicates and inconsistencies which point to different sources, but most of the incidents appear to belong later in the narrative. Thus 16 tells of the giving of manna and quails, which is again recorded in Num. 11, as if for the first time. It is also assumed in 9- ffl. M that the ark of the testimony is already in existence. The Babbath-rlaws and the reference to Horeb in 17R confirm the conclusion that this chapter, like its duplicate in Num. 11, once followed the stories which gathered about Sinai. Cf. § 87. The traditions associated with Massah and Meribah, 171-7, also centre about Kadesh and are sn localized in Num. 20. Cf . § 88._ The account of the war with the Amalekites in 178-w likewise contains many indications that its true setting is to be found, not while the Hebrews were on a pilgrimage to the sacred mountain, but after they turned northward to secure a home in Canaan or the wilderness. Cf . § 89. The story of the visit of Moses's father-in-law in 18 is also evi dently a part of the incident recorded in Num. 1029-32 and belongs in the latter part of the so journ at Sinai. Cf. § 80. These conclusions find striking confirmation in the Deuteronomic parallels, which are based upon the original order of the early prophetic narratives. The later editor who made the transposition evidently took a group of stories from their setting at the beginning of the real wilderness wandering (which dates from the departure from Sinai) and placed them at the beginning of the wilderness journey when the Hebrews left Egypt for Sinai. The real journey, as recorded in the older narratives, appears to have been uneventful. 176 Ex. 1522, 16lb] FROM THE RED SEA TO SINAI [Num. 3S1 Early JudeanProphetic they went out towards the wilderness of Shur and they marched three days into the wilder ness, without finding water. 23Then they came to Marah but could not drink the water of Marah be cause it was bitter. Hence its name was called Marah [Bitter ness]. 24Therefore the people murmured against Moses, saying, What shall we drink? ^And he cried to Jeho vah, and Jehovah showed him a tree, and he cast it into the waters, and the waters were made sweet. At Elim 27And they came to Elim where there were Late Priestly Nar ratives tion of the Israel ites came to the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after they set out from the land of Egypt. 17 laAnd all the congregation of the Israelites jour neyed by stages from the wilder ness of Sin accord ing to the com mand of Jehovah. 19 !In the third month after the Israelites went forth from the land of Egypt, on Late Priestly Summary Moses and Aaron. zAnd Moses re corded their starting places on their several stages according to the com mandment of Jehovah; and these are their Btages by their several starting places. 3And they journeyed from Barneses in the first month, on the fifteenth day of the first month ; on the morrow after the passover the Israelites went out by a mighty act of deliverance in the sight' of all the Egyptians, 4wbile the Egyptians were burying all their first-born whom Jehovah had smitten among them. Upon their gods also Jehovah executed judgment. 6And the Israelites journeyed Prom from Rameses, and encamped in BarneseE Succoth. 6And they journeyed from toi=mttl Succoth, and encamped in Etham, which is on the edge of the wilder ness. 7And they journeyed from Etham, and turned back to Fi-hahi- roth, which is before Baal-zephon. And they encamped before Migdol. 8And they journeyed from Pi-hahi- rothJ, and passed through the midst of the sea into the wilderness ; and they went three days' journey in the wilderness of Etham, and en camped in Marah. 9And they jour neyed from Marah, and came to Elim; and in Elim were twelve springs of water, and seventy palm- trees ; and they encamped there The distance was less than 200 miles along travelled caravan routes, provided with springs at different stages. Cf. 1522-27. The Hebrews were also accompanied by their herds, 1232, 173, and carried provisions from Egypt, 12M. It was only when they took up their permanent abode in the desert that miraculous provisions of food and water were required. Two weeks would amply suffice and the reasons for haste were urgent, but the late priestly editor assigns three months to the journey, 19 _ Possibly it was to account for this long lapse of time and to provide a place for certain obvious duplicates that the late editor arranged the material as we find it. The murmuring of the people and the simple, straightforward style of the narrative in lo23-21'. a? are characteristics of the Judean source. In 16'», 17lb and 192° the priestly editor seems to have preserved the outlines of the itinerary peculiar to that narrative or else to the Ephraimite. The term congregation and the interest in exact dates distinguish the priestly parallel. 19l-a, as it stands, makes the Hebrews arrive at Sinai before they left Rephidim. The contradiction is probably due to the union of extracts from the three sources. Num. Ss1^19 contains a resume of the journeyings of the Israelites from Egypt to the plains of Moab, divided into 40 stages, corresponding to the traditional 40 years of wandering. It incorporates verbatim material from the related Judean and priestly narratives and adds certain names and a few statements not found elsewhere. That the chapter is from a very late priestly editor is generally recognized. Possibly some of the supplemental data were derived from early traditions, otherwise lost, or they may be based upon the author's knowledge of the usual caravan routes. It embodies the late traditional conception of the wilderness period. Cf. for more historical view § 86. To attempt to identify the different desert stations is a thoroughly unsatisfactory and unprofitable task. Conjectures will probably always continue to hold the field. More important and tangible is the identification of Sinai-Horeb. Beginning with the fourth and fifth Christian centuries, tradition has uniformly identified it with the imposing peak Jebel Musa, in the southern part of the Sinaitic peninsula. Cf . map opposite p. 179. All the earliest references in the O.T.. on the other hand, point with equal unanimity to some one of the west ern spurs of Mount Seir, not far from Kadesh. For detailed evidence, cf . Appendix VIII. The testimony of the oldest witnesses certainly carries the greater weight, and in the light of this identification many of the difficult problems of Ex. and Num. are solved. i Num. 33s Heb., Hahiroth. This form evidently arose from a mistaken reading of the original text. Syr., Lat., and certain Targ. versions have the correct reading given above. 177 Themarch Ex. 1527] Early JudeanProphetic twelve springs of water, and seventy palm-trees, and they encamped there by the waters. 16 '"Then they jour neyed from Elim 17 lband encamped in Rephidim. 19 2aAnd after they jour neyed from Rephidim, they came to the wilderness of Sinai and encamped in the wilderness. THE EXODUS Late Priestly Nar ratives the same day of the month, they came into the wilderness of Sinai. [Num. 3310 Late Priestly Summary 10And they journeyed from Elim, and encamped by the Red Sea. "And they journeyed from the Red Sea, and encamped in the wilder ness of Sin. 12And they journeyed from the wilderness of Sin, and en camped in Dophkah. ""And they journeyed from Dophkah, and en camped in Alush. "And they jour neyed from Alush, and encamped in Rephidim, where there was no water for the people to drink. 15 And they journeyed from Rephi dim, and encamped in the wilder ness of Sinai. 178 THE HEBREWS IN THE WILDERNESS AND EAST OF THE JORDAN Ex. 162— Dt. 3_12 (exclusive of legal material) THE HEBREWS IN THE WILDERNESS AND EAST OF THE JORDAN AT SINAI-HOREB, Ex. 18, 192°-25, 2018"22. 23a> 24a, 2229"3i, 2312- «• 16. 18, 19b-33 24I-I8 25I-9 2Q43-46 3^18, 29-35 32-3435 354, 20-23 4017-38> Num. 1-3, IO29"32, ll16' 17> 24l>. 30, la1"^, Dt. I9"18, 51-33 99"21. 26"29 IO1"5' 8-n § 75. Revelation of Jehovah to the Israelites, Ex. 192"-6' 9-25, 2018"20, 2415b-" Early Judean Ex.19 Whenthey came to Mount Sinai, Jehovah said to Moses, llb_a will come down in the sight of all the people upon Mount Sinai. 12And thou shalt set limits for the people all about, with the command, 'Be careful Early Ephraimite Prophetic 19 2bThere Israel en camped before the moun tain. 3And Moses went up to God, when Jehovah called to him from the mountain, say ing, Thus shalt thou say to the house of Jacob, and tell the Is raelites, i i Ye have seen what I did to the Egyptians, and how I bore you on eagles' wings, and brought you to myself. 6Now Late Priestly Nar ratives 34 15bNow the The pre- 1 i ¦ limina- cloud was covering ries the mountain, 16and the glory of Jehovah rested upon Mount Sinai, and when the cloud had covered it six At Sinai-Horeb. — Mount Sinai-Horeb is the centre about which more than one-third of all the -material of the Pentateuch gathers. Its increasing importance led later editors re peatedly to combine and harmonize the various traditions. The two early prophetic narratives each had their cycle of stories and the late priestly a brief setting for its large body of laws. In addition, the retrospect of Israel's earlier history in Dt. contains still a fourth account of the events at Sinai. The peculiar point of view and representation of each group of narratives are clearly dis cernible and facilitate the analysis. Cf. Introd. chap. IV. In the Judean Sinai is the name of the sacred mountain; Jehovah is represented as coming down upon it with smoke and fire in the sight of all the people; they are warned not to pass the bounds set and are endangered by their eagerness to approach ; Moses as before continues to receive the communications of Je hovah directly and nothing is said of the tent of meeting or Joshua. In the Ephraimite God (or Jehovah) comes in a thick cloud and the people hear as he speaks to Moses ; they are brought to the foot of the mountain (Horeb), after they have been previously sanctified, but they are terrified in the divine presence and request that Moses represent them; Joshua is the minister of Moses at the tent of meeting. In the late priestly the glory of Jehovah rests upon Mount Sinai, which is enveloped in an impenetrable cloud. Thither Moses goes to receive the law. The details regarding the tent of meeting, the census, the duties of the priesthood and the ritual are presented at great length. Each of the four narratives is practically complete in itself. The importance of the themes doubtless explains the eagerness of later compilers to preserve all the traditions intact. It is the united testimony of the four different narratives that the sacred mount witnessed the genesis of certain of Israel's fundamental social and religious institutions. The state ment that Jehovah spoke or wrote with his finger on tablets of stone is also tradition's concrete, naive, but forcible manner of declaring the vital truth that certain eternal principles were trans mitted from the divine mind to the mind of man and became the basis of the earliest laws recog nized by the Hebrew race. Concerning Moses's relation to the law, cf . vol. IV., Introd. § 75 Some of the more obvious evidences of compilation in 19 and 20 are: use of both Je hovah and God, Sinai and the mountain in succeeding verses: in 197- 17. 10 Qod has already » 19ul> Heb., Jehovah. 181 Ex. 1912] Early Judean not to go up on the moun tain nor even approach its base; whoever touches the mountain shall cer tainly be put to death; 13nothing shall touch itb without being stoned to death or shot through; whether it be beast or man; he shall not live.' 18And Mount Sinai was wholly enveloped in smoke, because Jehovah came down upon it in fire ; and the smoke of it as cended like the smoke of a furnace, and the whole mountain quaked violent ly. 20And when Jehovah came down upon Mount Sinai to the top of the mountain, Jehovah sum moned Moses to the top of the mountain ; and Moses went up. 21And Jehovah said to Moses, AT SINAI-HOREB Ephraimite Prophetic therefore, if ye will indeed obey my voice, and keep my covenant, then ye shall be my peculiar treasure from among all peoples ; for all the earth is mine ; 6and ye shall be to me a kingdom of priests, and a holy nation.' These are the words which thou shalt speak to the Israelites. 9 And Jehovah said to Moses, See, I come to thee in a thick cloud, that the people may hear when I speak with thee and may then believe thee forever.0 10And Jeho vah said to Moses, Go to the people and sanctify them to-day and to-morrow, and let them wash their gar ments, llaand be ready ond the third day; for on the third day, 13bwhen the ram's horn sounds a long blast, they shall come up to the mountain. 14So Moses went down from the mountain to the people, and sanctified the people; and they washed their garments. 15And he [Ex. 19s, 2416 Late Priestly Nar ratives days, on the sev enth day he called to Moses out of the midst of the cloud. 17And the appearance of the glory of Jehovah was like devouring fire on the top of the mountain in the sight of the Israelites. revealed himself to people through the thick cloud, but in 18. m Jehovah is represented as coming down upon Sinai for the first time, and as calling Moses up to him; in 14. ^ all the people sanctify themselves three days before the revelation, but in ^ the priests have not yet sanctified them selves, in 1916-", 2018-20 the people are afraid and must be led out, but in 192' they are warned not to break through and gaze. The account of Moses's ascents and descents of the mountain are also confused: in 3» he ascends, in 3b he is below, in8 he ascends again, in u he is below, in20 above, in 21 below, but not according to directions in 2 4. In 7. 8 the people agree to the divine commands before they have even been conveyed to them. It is obvious that these two verses have been introduced here from some later context. Cf. note § 76. The language and hortatory tone indicate that 3b-6, which are not closely related to the context, are the additions of a late pro phetic editor. Cf. p. 42. Guided by the respective characteristics of the different sources, the analysis gives three distinct narratives, consistent with the representation of the stories which precede and continue each. An examination of 2018"- shows that it is the direct continuation of the Ephraimite narra tive in 19". 2018"21 is not a conclusion, but a natural introduction to a divine revelation. The terms of the covenant follow 202 _ As will be shown in § 76, they are closely analogous to the Judean version in Ex. 34. Furthermore 1924 is not a fitting introduction to 201-7. Therefore all the evidence furnished by the context confirms the testimony of the contents (cf . vol IV in loco) that the familiar prophetic decalogue of Ex. 201-17 was not originally found in cither of the early sources, but, because of its surpassing importance was later introduced into its present place, that it might have the prominent position which it deserves. The concluding words of 19", and God answered him by a voice, which originally preceded 2018, facilitated the introduc tion of the later prophetic decalogue at this point. This was evidently done by the editor who combined the two early narratives, for the late prophetic reveal acquaintance with them in their present arrangement. Cf. Dt. 5, § 76. He also lived in the full light of the teachings of Amos Hosea, and Isaiah, whose doctrines underlie this noble prophetic decalomie >> 1913 Or him. • 199b Heb. adds, And Moses told the words of the people to Jehovah. It is probably a dit- tography of 8 b. d i9u., is Hebi> j„_ 182 THE REVELATION OF JEHOVAH Ex. 1921] Early Judean Go down, warn the people solemnly lest they press forward to see Jehovah, and many of them perish. 22And let the priests also who come near Jehovah, sanctify themselves lest Jehovah break forth upon them. "Then Moses said to Jehovah, The peo ple cannot come up to Mount Sinai; for thou didst solemnly charge us, saying, ' Set limits about the mountain and sanctify it'.6 24But Jehovah said to him, Go down; then thou shalt come up to gether with Aaron;' but let not the priests and the people press for ward to mount up to Jehovah, lest he break forth upon them. 25So Moses went down to the people and told them. [Ex. 19la Ephraimite Prophetic Nar ratives said to the people, Be ready on the third day; do not come near a woman. 16 And on the third day, when morning came, there Moses were thunderings and lightnings, and a thick cloud upon spokes- the mountain, and a loud trumpet blast sounded; and jeb"°a_ all the people who were in the camp trembled. 17Then Moses brought the people out of the camp to meet God, and they stood at the foot of the mountain. 19And when the blast of the trumpet grew louder and louder, Moses spoke and God answered him by a voice. 2018And all the people heard the thunderings8 and the blast of the trumpet, and saw the lightnings, and the mountain smoking; and when the people saw it they stood trem bling at a distance. 19And they said to Moses, Speak to us yourself and we will hear; but do not let God speak to us, lest we die. 20But Moses said to the people, Do not be afraid, for God has come for the sake of testing you and in order that the fear of him may be before you to restrain you from sin. § 76. The Establishment and Terms of the Covenant between Jehovah and Israel, Ex. 197' 8, 2021-!5a' a4a, 2229"31, 23"' ls. "». ". 19b, 24'-15a' I8, 31IS, 34'-6' 10-36, Dt. 51"33, 9». '» Early Judean Ex.34 iThen Jehovah said to Moses, Hew out Ephraimite Ex. 20 21Then the people stood Late Prophetic Dt. 5 JThen Moses summon ed all Israel Late Priestly Narra tives Ex. 24 18aAnd Moses Giving entered into the midst mano° m ments to 0 1923 Apparently an harmonistic note added by an editor who recalled u and inferred from 14 (Ephraimite) that the sanctification in ^ was preliminary to the ascent. Vs. a may likewise be from a redactor or the reference may be to Nadab and Abihu, 24l. i 1924 This clause, as in the plague stories, § 61 , note p, seems to have been added by an editor. «2018 Heb., people saw the thunderings. But Sam. has a logical text which is followed above. § 76 The Judean account of the theophany in Ex. 19 naturally introduces the establishment of a covenant. Analogies lead us to expect a brief formulation of the essential obligations assumed by the Israelites in their solemn contract with Jehovah. That such a group of short commandments, presumably in the form of a decalogue, originally followed the Judean version in 19 seems certain. The introduction by the editor, who combined the two early prophetic narratives, of the later and nobler decalogue, 201-17, note § 75, made it necessary to give the original Judean decalogue a new setting. Since the editor who made these changes was also acquainted with the Ephraimite account of the people's apostasy and the breaking of the tables of the law, § 77, he may have concluded that the Judean had a similar tradition, or the complete fudean narrative may have substantiated this conclusion. Whatever be the facts, he appears IS Ex. 341, 2021] Early Judean two stone tablets, like the first and I will write upon the tablets the words which were on the first tablets which thou didst break. h 2And be ready by morning, and come up in the morning toMount Sinai, and pre sent thyself there to me on the top of the mountain. 3And no one shall come up with thee; neither let AT SINAI-HOREB Ephraimite at a d i s- tance, and Moses ap proachedthe thick d a r k n e ss where God was. 22aAnd God said to Moses, Thus shalt thou say to the Israel ites: Late Prophetic and said to them, Hear, O Israel the stat utes and ordi nances which I speak in your hearing to-day, that you may learn them, and be careful to ob- serve them. 2Jehovah our God made a covenant with us in Horeb. 3Jehovah did [Dt. 51, Ex. 2418a Late Priestly Narra tives of the cloud, and went up on the mountain. 31 18aAnd when he had finished talking with him on Mount Sinai, [Jehovah] gave Moses the two tablets of the testimony. 34 29 And when Mo ses came down from Mount Sinai with the two tablets of the testi mony in his' hand, as he came down from the mountain, Moses did to have added a few harmonistic touches to conform it to the Ephraimite tradition of two new tables of the law and by this simple device was able to introduce the original Judean decalogue immediately after the account of the apostasy and its punishment in 32 and 33. Recognizing these editorial additions, and restoring the Judean decalogue to its original setting, a consistent narrative is obtained. The importance of the different decalogues and the interest which cen tred in them explains why they were all expanded and supplemented by later explanatory and hortatory notes which have been incorporated in the different commandments as they now stand. The whole subject will be treated fully in vol. IV., where the detailed reasons will be given. In the present connection it will be sufficient to introduce simply what appears to have been the short original versions. After Moses returns with the tablets of the words of the covenant, 3 427> 28, the two verses which bear clear evidence of Judean origin, but which at present, as a result of the complex process of compilation apparent in 19, are inconsistent with their setting in 197- 8, at once become in telligible. Even the unusual idiom, set before, in 7, is explained. The completion ofthe Judean narrative is found in 241. 2- 9. ll( which corresponds to the covenant feast in the Ephraimite. The linguistic affinities of the passage are with the late priestly, and Nadab and Abihu are men tioned elsewhere only in that source, § 93, but a theophany, like the one which it records, is unknown to these late narratives, while it is characteristic of the Judean. The laws which follow the elaborate Ephraimite introduction in 19 and 2018-22 include three diverse elements, the first two of which are related in language and thought to the source: (1) a group of direct divine commands found in 2023"26, 2229 31, and 2310-19, which define the duties of the nation to Jehovah in connection with the ritual. These are called Words, 243 and are the terms of the nation's covenant with Jehovah in the Ephraimite narratives, 24s. (2) Judgments, cf. 21 _ The Heb. title rightly describes them: they are civil, criminal, and humanitarian regulations, defining the duties of individuals to each other, and intended for the guidance of judges. Cf. vol. IV. in loco. (3) Later explanatory and hortatory additions. Eliminating the latter, the words are found to consist of a decalogue, of which six regulations agree in content and in most cases verbatim with the original ten Words in the Judean narratives, Ex. 34. The Ephraimite version of the covenant-sacrifice is found in 243-8. In this source the presentation of the tables of the law is referred to the close. 2412-14- wh, 3118b. The term mountain of God, the position of Joshua as Moses's minister in 2413, and the r61e of Aaron and Hur as his deputies in u confirm the classification. As usual the late prophetic follow a combined version of the two earlier prophetic narratives. The familiar decalogue of 201-17 already occupied its present position, but the late prophetic tradition follows a slightly different version. The introduction to the late priestly parallel illustrates all the characteristics of that source: the sacred mountain is called Sinai, 3118, the two inscribed stones, tablets of the testimony; the glory of Jehovah, 2417, is reflected on the face of Moses, when he returns from communing with God in the cloud. The priestly account of the theophany is divided that the detailed instructions regarding the tent of meeting or sacred dwelling may be introduced, 25u-31». Its version of the decalogue in 35, which is clearly antici pated by the introduction, these are the words which Jehovah hath commanded that you should do them, is abridged — so that only the word regarding the sabbath remains — in order to intro duce the extended account of the building of the dwelling and its furniture, 35*-40. Cf. vol. IV. h 341 Duplicated almost verbatim in Dt. IO12, which is generally recognized as a late addition to the Deuteronomic history. ' Ex. 34® Heb., Moses's; Sam., his. The tautology is probably due to the combination of two distinct narratives. 18. Ex. 343, 2023a] TERMS OF THE COVENANT [Dt. 53, Ex. 3429 Ephraimite Early Judean any one be seen in any part of the mountain, nor let the flocks and herds feed before that mountain. 4So he hewed out two stone tablets like the first; and Moses rose early in the morning, and went up to Mount Sinai, as Jehovah had com manded him, and took in his hand two stone tablets. 6Then Jehovah de scended in the cloud, and [Moses] stood with him there and called on the name of Jehovah. 10And [Jehovah] said, Behold, I make a covenant; before all thy people I will do wonderfnl things, such as have not been done in all the earth, nor in any nation; and all the people among whom thou art shall see the work of Jehovah ; for it is a terrible thing that I am about to do with you. llaObserve that which I com mand thee to-day : I. ""Thou shalt worship no other God. II. "Thou shalt make thee no molten gods. Late Prophetic not make this covenant with our fathers, but with us, even us, who are all of us here alive to day. 4Jehovah spoke with you face to face in the mountain from the midst of the fire, 5(I stood between Jehovah and you at that time, to show you the word of Jeho vah; for you were afraid be cause of the fire, and did not go up into the mountain) say ing, 6T am Je hovah thy God, who brought thee out of the land of Egypt, out of the house of bondage. Late Priestly Narra tives not know that the skin of his face was shiningj because he had been speaking with him. 30 And when Aaron and all the Israelites saw Moses, behold, the skin of his face was shining; and they were afraid to come near him. 31But Moses called them, and Aaron and all the rulers of the congregation re turned to him, and Moses spoke to them. 32 And afterward all the Israelites came near; and he gave them in commandment all that Jehovah had spoken with him in Mount Sinai. 33 And when Moses had finished speaking with them, he put a veil on his face. :JlBut as often as Moses went in before Jehovah to speak with him, he took the veil off until he came out ; then he came out and spoke to the Israelites that which he was commanded. 35But when the Israelites saw the face of Moses, that the skin of Moses's face shone, Moses put the veil upon his face again, until he went in to speak with him . I. ^Thou shalt make thee no gods of silver or gold. II. MaAn altar of earth shalt thoumake for me. I. 7ThOU Shalt The have no other ££u_ gods before me. II.8"Thou shalt not make to thee a carved image. i Ex. S429 Heb. lit., was emitting rays of light. The root is cognate to the noun horn. Lat. and Aquila translate, horned. Cf. the two horns of Michel Angelo's Moses. k 3434-35 Apparently a note which assumes the existence of the tent of meeting and represents Moses's practice at the time of his ascent of Sinai as continuous. 185 Ex. 3418a] Early Judean III. 18"The feast of un leavened bread shalt thou keep. IV. ""Every flrst-born ~s mine. AT SINAI-HOREB [Ex. 2229a, Dt. 5lla V. 20oNone pear before handed. shall ap- me empty- VI. 2USix days shalt thou toil, but on the sev enth thou shalt rest. VII. 22a' "Thou shalt ob serve the feast of weeks and ingathering at the end of the year. VIII. ^Thou shalt not offer the blood of my sacrifice with leaven, nor shall the fat of my feast™ be left until morning. IX. ^The best of the first-fruits of thy land shalt thou bring to the house of Jehovah thy God. X. 26bThou shalt not seethe a kid in its moth er's milk. Vresen- r. i_iun of Che ten c m- mand- inents to the peo ple 27Then Jehovah said to Moses, Write these words; for in accordance with these words have I Ephraimite III. 22 29aThou shalt not delay to bring offer ings from the abun dance of thy harvests and the outflow of thy presses.1 IV. 29bThe flrst-born of thy sons shalt thou give to me. V. 30Likewise shr.lt thou do with thy ox and thy sheep; seven days shall it remain with its mother ; on the eight Ti day thou shalt give it to me. VI. 31Men holy to me shall ye be; therefore ye shall not eat flesh torn in the field. To the dogs shall ye cast it. VII. 33 12Six days thou shalt do thy work, but on the seventh thou shalt rest. VIII. 1516"Thou shalt observe the feast of un- leavened bread, the feast of harvest, and the feast of ingathering at the end of the year. IX. 18Thou shalt not offer the blood of my sacrifice with leaven, nor shall the fat of my feast be left until morn ing. X. 19bThou shalt not seethe a kid in its mother's milk. Ex. 24 3Then Moses came and told the people all the words of Jehovah, and all the or- Late Prophetic Narratives III. '"Thou shalt not take the name of Jehovah thy God in vain. IV. ""Observe the sabbath day to keep it holy. V. ""Honor thy father and thy mother. VI. "Thou shalt do no mur der. VII. "Thou shalt not com mit adultery." VIII. 19 T h o u shalt not steal. IX. MThou shalt not bear false witness against thy neighbor. X. 21" T h o u shalt not covet thy neighbor's wife. 22Therj words Jeho vah spoke to all your assembly on the moun tain from the midst of 1 Ex. 22M" Heb., From thy fulness and tears thou shalt not delay. Gk., First-fruits of the threshing floor and wine press. Lat., Thy tithes and firstlings. m Ex. 3^ Heb., the feast of the passover. But Ex. 231R has the more natural reading, my feast. Passover was probably inserted to harmonize this law with Dt. 164. ¦ Dt. 518 So Gr. The Heb. introduces commandments V1I.-X. with and. 186 Ex. 34"] Early Judean made a covenant with thee and with Israel. 28 And he was there with Jehovah forty days and forty nights; he neither ate bread nor drank wa ter. And he wrote upon the tablets the words of the covenant, the ten words [Decalogue]. 19 7Then Moses came and called for the elders of the people, and set be fore them all these words which Jehovah com manded him. 8And all the people answer ed together, and said, All that Jehovah hath spoken we will do. And Moses reported the words of the people to Jeho vah. 24 *And [Jehovah] said to Moses, Come up to Jehovah, together with Aaron, and Na- dab, and Abihu, and seventy of the elders of Is rael, and wor ship at a dis tance; 2 a n d Moses alone shall come near to Jehovah; but TERMS OF THE COVENANT [Ex. 243, Dt. 522 Ephraimite dinances;0 and all the people answered with one voice, and said, All the words which Jeho vah hath spoken we will do. 4aAnd Moses wrotef down all the words of Je hovah. 4bThen he rose up early in the morning and built an altar under the mountain and twelve pillars, according to the twelve tribes of Is rael. 5And he sent young men of the Is raelites, who offered burnt-offerings, and sacrificed peace-offer ings of oxen to Jeho vah. 6And Moses took half of the blood and put it in basins; and half of the blood he sprinkled on the altar. 'And he took the book of the cove nant, and read in the hearing of the people ; and they said, All that Jehovah hath spoken we will obediently do.i 8Then Moses took the blood, and sprin- Late Prophetic Narra tives the fire, and the cloud, and the thick dark ness, with a loud voice; and he added no more. And he wrote them upon two stone tablets and gave them to me. 23 And when you heard the voice Accept- out of the midst of the darkness, thepeo- while the mountain was burning &?»,? with fire, you came near to me, even tfo'fof" all the chiefs of your tribes, and J)^ of your elders, 24and you said, 'Be>^.J;OV9' hold, Jehovah our God hath showed us his glory and his great ness, and we have heard his voice from the midst of the fire; we have seen this day that God doth speak with man, yet he fives. 25Now therefore why should we die? for this great fire will consume us; if we hear the voice of Jehovah our God any more, then we shall die. 26For what man is there who has heard the voice of the living God speaking out of the midst of the fire, as we have, and lived? 27Go near thyself and hear all that Jehovah our God shall say and speak thou to us all that Jehovah our God shall speak to thee; and we will hear it and do it.' ° Ex. 243 Evidently added in recognition of the two diverse elements in 2023-231 ». Vss. '•' refer only to words. p Ex. 2 _>" Inconsistent with the rest of the Ephraimite narratives which state, a, 32", that God wrote down the laws. i Ex. 247 Vss. 3 and ' are duplicated, of which 3 seems to be the original, for unlike * it does not imply that the laws had been written down as is first recorded in " and 3118b, 32". 187 Ex. 242^ 8] Early Judean they shall not come near; nei ther shall the people go up with him. 9So Moses went up together with Aaron, Nadab, and Abihu, and seventy of the elders of Israel, 10and they saw the God of Is rael; and under his feet it was like a pavement of sapphire stone, and like the very sky for clearness. n And against the nobles of the Israelites he did not stretch out his hand; s o they beheld God and ate and drank. AT SINAI-HOREB Early Ephraimite kled it on the people, and said, Behold, the blood of the covenant which Jehovah hath made with you ac cording to all these words. 12Then Jeho vah said to Moses, Come up to me on the mountain and be there, and I will give thee the stone tablets with the law and the commandmentswhich I have 'vritten, that thou mayest teach them. 13So Moses rose with Josh ua his attendant, and Moses went up on the mountain of God. 14 And he said to the elders, Wait here for us until we come back to you ; and be hold, Aaron and Hur are with you; who ever has a complaint8 let him come to them. 15aAnd Moses went up on the mountain; 18band Moses was on the mountain forty days and forty nights. 31 18bAnd Jehovah gave him the two stone tablets written with the finger of God. [Dt. 528 Late Prophetic Narratives 28 And when Jehovah heard the tenor of your words, as you spoke to me, Jehovah said to me, 'I have heard the tenor of the words of this people, which they have spoken to thee; they have well said all that they have spoken. 29W ould that they might have this mind in them continually1 to fear me and keep all my commandments, that it may be well for them, and for their children forever! 30Go say to them, "Re turn to your tents." 31But as for thee stand thou here by me, and I will speak to thee all the command ment, and the statutes, and the or dinances which thou shalt teach them, that they may do them in the land which I am giving them to pos sess. ' 32You shall be careful to do, therefore, as Jehovah your God hath commanded you ; you shall not turn aside to the right hand or to the left. 33You shall walk in all the way which Jehovah your God hath commanded you that you may live and that it may be well with you, and that you may prolong your days in the land which you shall possess. 9 9Now when I went up into the mountain to receive the stone tab lets, even the tablets of the cove nant which Jehovah made with you, I remained in the mountain forty days and forty nights; I neither ate bread nor drank water. 10And Je hovah delivered to me the two stone tablets written with the finger of God: and on them were written all the words which Jehorah spoke to you in the mountain out of the midst of the fire in the day of the assembly. * Dt. 5211 Heb., would that this, their heart was theirs continually. ' Ex. 24u Heb., master of words. 188 APOSTASY OF THE PEOPLE [Ex. S31 § T7. Apostasy of the People, Ex. 32, Dt. 9"-21' 2«-'», 10»-" Early Ephraimite Prophetic Narratives Ex. 32 xNow when the people saw that Moses delayed to come down worship from the mountain, the people gathered about Aaron, and said to him, mo'itm Come, make us gods who shall go before us; for we do not know what has Side by become of this Moses the man frho brought us up from the land of Egypt. Aaron 2Then Aaron said to them, Tear off the gold rings which are in the ears of your wives, of your sons, and df your daughters and bring them to me. 3So all the people tore off the gold rings which were in their ears, and brought them to Aaron. 4And when he took [the gold] from their hands, he fashioned it with a graving instrument* and made it into a molten calf, and they said, These are your gods, O Israel, who brought you up from the land of Egypt. 5And when Aaron saw it, he built an altar before it. Aaron also made a proclamation, To-morrow a festival shall be held to Jehovah. 6So they arose early the next day, and offered burnt offerings and brought peace offerings; and the people sat down to eat and drink and rose up to amuse themselves.11 5 77 Originally 32 and 33 immediately followed 24 and thus the late prophetic source, Dt. 9"-21, knew them, before the late priestly editor separated them to introduce the description of the dwelling. The close parallels in Dt. 911-21 indicate that, by the time of the Babylonian exile at least, 32 was in its present form. In general it assumes the premises already presented in the Ephraimite narratives. The rings and ornaments from which the golden calf was made appear in this source alone, Ex. ll2, 12s8. Aaron is the leader of the people in Moses's absence. Cf. 24". Joshua is his minister and companion in > 7. Cf. 2412. It. is also consistent with the same source which represents Moses as spending forty days on the mountain after the sacri ficial feast and during that time receiving the tablets of the law. The Judean and priestly (which usually agree) assign the giving of the tablets to Moses to a position before the publie declaration of their contents, § 76. The Judean narratives apparently contain no protest against the high places, with their many images, which were inherited by the Hebrews from the Canaanites. It is the Ephraimite and late prophetic (Deut.) writers, who, influenced by the spirit of a later age, discountenance all representations of the Deity. It would seem therefore that there was no tradition of apostasy at Sinai in the early Judean source. Ex. 32, however, reflects different points of views. Thus in " Moses secures Jehovah's for giveness for the people, but in ffl they are severely punished. In " Moses appears to be entirely ignorant of the facts revealed to him by Jehovah in 7_1 *. For reasons already noted, 321-6. u-2* are evidently from the Ephraimite source. The language, the strong religious tone and the different point of view of 9"14 indicate that they are from a later prophetic hand. Their kinship with Dt. 911-21 is especially close. Regarding ^-^ there is more doubt. The linguistic evidence is not decisive, although it rather favors the Ephraimite source. The preceding context is also not complete without 2fi-29. The priestly writers have a very different tradition regarding the origin of the Levitical priesthood, cf. Ex'. 28, and the Judean represent priests as already appointed, Ex. 1922- 2 *. Dt. 339. which is usually assigned to the Ephraimite group, contains a poetic allusion to the story found in Ex. 3225-M. In the light of all the evidence it seems probable, therefore, that this is the northern Israelitish account of the origin of the order of the Levi tea who ministered at the different shrines, although Joshua figures in the same source as the min ister at the tent of meeting. It probably embodies a very old prophetic tradition concerning a rebellion of the people at Horeb. The story of the molten calf in which Aaron figures is prob ably later, although both may have found a place in the original Ephraimite source. Vs. » forms the natural conclusion to 25-29. Late terms, like atonement in *>, the metaphor of a boo* in.32, the deep sense of sin, and the probable allusion in 34b to the destruction of the northern kingdom all indicate that s0-34 are from a later prophetic hand. . While the late prophetic parallel in Dt. 91'-29 is closely based on Ex. 32, the order has been changed either accidentally or intentionally, that the record of Jehovah's forgiveness in 9M-M and its parallel in IO10 might be brought into close connection with the command to depart in 10' _ In the above classification what was probably the original order has been restored. 108' * apparently refers to the conclusion of the narrative in Ex. 3225-29 which seems to have been left out by the later editor who combined the priestly version, but which is implied by that portion of the story which remains. The priestly parallel is found in Num. 182- . • Ex. 32* Syr., in a mould. One Gk. text, with skill. • Ex. 321 Probably referring to the sacred dances. Cf . a. ". 189 AT SINAI-HOREB Jeho vah's com mand to Moses Moses'sintercession for the peo ple Ex. 327] Early Ephraimite 7Then Jehovah said to Moses, Go down, for your people whom you brought up from the land of Egypt, have corrupted themselves; 8they have turned aside quickly out of the way which I commanded them; they have made a molten calf for themselves, and have worshipped it and sacrificed to it, and said, 'These are your gods, O Israel, which brought you up from the land of Egypt.' 9Jeho.ah also said to Moses, I have seen this people, and behold, it is a wilful people. 10Now therefore let me alone that mine anger may burn against them and that 1 may consume them ; but I will make thee a great nation. 11Moses, however, sought to appease Jehovah his God, saying, Je hovah, why doth thine anger burn against thy peo ple whom thou hast brought forth from the land of Egypt with great strength and mighty power? 12 Why should the Egyptians say, 'It was with evil intent that he led them forth to slay them in the mountains and to consume them from the face of the earth ? ' Turn from thy fierce anger and repent of this evil against thy people. 13Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self and didst say, 'I will multiply your descendants as the stars of the heaven, and all this land that I have spoken of will I give to your descendants, and they shall inherit it forever.' 14Then Jehovah repented of the evil which he said he would do to his people. [Dt. 9u Late Prophetic Narratives Dt. 9 nNow it came to pass at the end of forty days and forty nights, that Jehovah gave me the two stone tablets, even the tablets of the covenant. 12Then Jehovah said to me, 'Arise, go down quickly from here, for your people whom you have brought forth from Egypt have corrupted them selves; they have quickly turned aside out of the way which I commanded them; they have made for themselves a molten image.' 13Furthermore Jehovah said to me, 'I have seen this peo ple, and behold, it is a wilful people. 14Let me alone that I may destroy them, and blot out their name from under heaven; but I will make of you a nation mightier and more numerous than they.' 26But I interceded with Je hovah, saying, 'O Lord Jeho vah, destroy not thy people and thine inheritance, that thou hast redeemed through thy greatness, that thou hast brought forth out of Egypt with mighty power. ^Remem ber thy servants, Abraham, Isaac, and Jacob; look not at the stubbornness of this peo ple, nor at their wickedness, nor at their sin, 28lest the land whence thou broughtest us out say, "Because Jehovah was not able to bring them into the land which he prom ised to them, and because he hated them, he hath brought them out to slay them in the wilderness." 29Yet they are thy people and thine inherit' 190 APOSTASY OF THE PEOPLE Ex. 3213] Early Ephraimite 15 And Moses turned and went down from the mountain with the two tablets of the testimony in his hand, — tablets written on both their sides; on the one side and on the other were they written. 16And the tablets were the work of God, and the writing was the writing of God, engraved upon the tab lets. 17And when Joshua heard the noise of the people as they shouted, he said to Moses, There is a noise of war in the camp. 18But he replied, This is not the shout of conquer ors, nor the cry of those who are vanquished; but it is the sound of those who sing,v that I hear. 19And it came to pass, as soon as he came near to the camp, that he saw the calf and the dancing; and Moses was very angry, and he threw the tablets out of his hands, and broke them at the foot of the mountain. 20Then he took the calf which they had made, and burnt it with fire, and grinding it to powder, he scattered it upon the water, and made the Israelites drink of it. 21And Moses said to Aaron, What did this people do to you, that you have caused them to commit so great a sin? 22And Aaron said, O my lord, do not be so angry! you know the people, that they were in an evil plight. 23For they said to me, 'Make us gods which shall go before us; for as for this Moses, the man who brought us up from the land of Egypt, we do not know what has become of him.' 24So I said to them, 'Whoever has any gold, let them tear it off; and when they gave it to .me, I cast it into the fire and out came this calf.' [Dt. 929 Late Prophetic Narratives ance which thou broughtest out by thy great power and by thine outstretched arm.' 15So I turned and came Punish- down from the mountain, while the"' of the mountain was on fire, and Bposta8J the two tablets of the cove nant were in my two hands. 16And I looked, and, behold, you had sinned against Jeho vah your God ; you had made a molten calf; you had turned aside quickly out of the way which Jehovah had com manded you. 17Therefore I took hold of the two tablets, and threw them out of my hands, and broke them before your eyes. 21And I took the evidence of your sin, the calf which you had made, and burnt it with fire and crushed it, grinding it very small until it was as fine as dust; then I cast the dust of it into the brook that flowed down from the mountain. 18 And I fell prostrate be- Moses's fore Jehovah, as at the first, for Smgnar forty days and forty nights; I neither ate bread nor drank water; because of all your sin which you had committed, in doing that which was displeas ing to Jehovah, to vex him. 19For I was in dread of the anger and hot displeasure, which Jehovah felt against you so strongly that he wishedw to destroy you. Jehovah, how ever, hearkened to me that time also. 20But Jehovah was so angry with Aaron that he wished to destroy him; there- ' Ex. 3213 Syr. and Sam., of sins. " Dt. 91' Heb. lit., which Jehovah burned with anger against you to destroy you. 191 Ex. 3225] Early Ephraimite AT SINAI-HOREB [Dt. 920 Zeal of theLe- vites in behalf of Jehovahur<_ their re ward Jeho vah's forgive ness and promiseto go with his people 25Now when Moses saw that the people had thrown off all restraint (since Aaron had given them the reins, to become an object of derisionx among their enemies) 26Moses stood in the gate of the camp and said, Who ever belongs to Jehovah, come to me. And all the sons of Levi came together to him. 27Then he said to them, Thus saith Jehovah the God of Israel, 'Let each man gird his sword on his thigh, and pass back and forth from gate to gate in the camp, and let each man kill his brother, and each man his friend, and each man his kinsman.' 28And the sons of Levi did according to the in junction of Moses, and there fell of the people that day about three thousand men. 29And Moses said, Consecrate yourselves to-day to the service of Jehovahy (for every man was against his son and against his brother) that he may now bestow a blessing upon you. 30Then on the following day MoBes said to the people, You have committed a great sin, therefore I will go up to Jehovah, perhaps I may make atone ment for your sin. 31And Moses returned to Je hovah and said, Alas ! this people have committed a great sin, and have made them gods of gold. 32Yet now, if thou wilt forgive their sin' — but if not, blot me, I pray thee, out of thy book which thou hast written. 33But Jehovah Baid to Moses, Whoever has sinned against me, him will I blot out of my book. 3+And now go, lead the people to the place of which I told thee ; behold, my Messenger shall go before you ; nevertheless in the day when I punish, I will bring the punishment of their sin upon them. 35Thus Jehovah smote the people because they had made the calf (which Aaron had prepared). Late Prophetic Narratives fore I interceded for Aaron also at the same time. 10 8At that time Jehovah separated the tribe of Levi to bear the ark of the covenant of Jehovah, to stand before Je hovah to minister to him, and to bless in his name, as they do to this day. 9Therefore Levi has no portion nor inheritance with his brothers; Jehovah is his inheritance, as Jehovah your God promised him. 10Then I stayed on the mountain, as at the first time, forty days and forty nights. And Jehovah hearkened to me that time also; Jehovah would not destroy you. n Jehovah also said to me, 'Arise, jour ney before the people and they shall go in and possess the land which I promised with an oath to their fathers to give to them.' §78. Jehovah's Promise to Lead his People, Ex. 23s0-33, 33>-«. »-»3, 34«-9 Early Judean Prophetic Ex. 33 xThen Jehovah said to Moses, Set depart" out from here on the journey, with the Command to Early Ephraimite Narratives Ex. [33la, 3233a' 34a] Then Jehovah said to Moses, Go * Ex. 32a Heb., whispering. J Ex. 32n Heb. , fill your hands for Jehovah. The idiom used in 28*1 to describe the initiation of a priest into this office. ¦ Ex. 3232 An example of the broken sentence which is not uncommon in the Heb. narratives. § 78 Ex. 33 contains several distinct elements. Vss. ]-4 are continued by ^-^ and 348-*. Vss. 6-11 are concerned with the tent of meeting. The command to depart in 32M» is duplicated 192 Ex. 331] JEHOVAH'S PROMISE [Ex. 2320 demandthat Je hovah in personlead his Early Judean Prophetic people that thou hast brought up out of the land of Egypt, to the land which I promised with an oath to Abraham, to Isaac, and to Jacob, saying, 'To thy descendants I will give it,' 3ato a land flowing with milk and honey; 17bf or thou hast found favor in my sight, and I know thee by name.8, 12Then Moses said to Jehovah, See, thou sayest to me, ' Lead this people up,' but thou hast not let me know whom thou wilt send with me. Yet thou hast said, T know thee by name and thou hast also found favor in my sight.' 13Now therefore, I pray thee, if I have found favor in thy sight, show me now thy waysb, that I may know thee so that I may indeed find favor in thy sight. Also consider that this nation is thy people. 14 And he said, I will go with thee in person Early Ephraimite Narratives lead the people to the place whither I have commanded thee. 23 20Behold, I send a Messenger before thee, to keep thee by the way, and to bring thee to the place which I have prepared. 21Be careful before him to hearken to his voice; do not rebel against him, for he will not pardon your trans gression; for my name is in him.c 22But if thou shalt hearken to his voice, and do all that I say, then I will be an enemy to thine enemies, and an adversary to thine adversaries. 23For my Messenger shall go before thee, and bring thee to the Amor ites, the Hittites, the Perizzites, the Jehovah's as surancesthat his Messen ger will leadthem to victory andprosperity in 331. Vs. ' repeats the divine promise to the patriarchs which is peculiar to the Judean source. Cf. Gen. 1518, 247. Vs. 3a is the continuation of _ Cf. 3 _ These vss. contain Jehovah's promise to lead his people to Canaan and are notonlyin the language , but also in the spirit of the Judean narratives, which apparently knew nothing of the tradition of the sin of the molten calf, § 77. The same is true of I2-23 and its logical sequel, 34s-8. Their contents recall the account (in the same source) of Moses's hesitation when first summoned to lead his people, 410-16, § 61. A later prophet, inspired with a strongly evangelical purpose, has amplified the dialogue between Moses and Jehovah. This is especially evident in 3318 ¦ M and 346 . '. Possibly the same editor, cer tainly the one who united the two early narratives and was familiar with the Ephraimite tra dition of the apostasy, cf. especially 32s and 335, has introduced abruptly in 333b^ 4* and 34»b an element foreign to the rest of the story. In the later editorial revision the Ephraimite version seems to have been greatly disarranged and curtailed. Cf. also note § 79. Only a fragment of Jehovah's command to enter Canaan Has been retained. It may be restored, however, from the editorial quotationin3231». 33', which contains a characteristic idea, also expressed in the language of the Ephraimite narratives, and I will send a Messenger before thee; and I will drive out the Canaanite , the A morite .etc., seems also to be the editor's substitute for the original version now found in 2320-33, which opens with almost identically the same words. In its setting, 2320-33 is primitive, for it deals with the de parture from Sinai, while its context is concerned with the covenant laws which have not yet been ratified nor inscribed on the tablets of stone. 232°-22a also seem to point to the tent of meet ing through which , according to the Ephraimite narratives , Jehovah constantly revealed his will to the people, 337-11. The passage has been expanded by a late prophet imbued with a didactic purpose (cf. 21> 31b with29-30). It may have been removed from its original context because the editor regarded it as inconsistent with the account of Israel's apostasy, which immediately pre ceded. The promises are conditional, however, and are only the fuller version of 333b, which he did retain. Echoes of the story of the apostasy are found in 333b" 4. They also lead up to the original account of the tent of meeting, 7-u, which stood outside the camp and was the promised substitute for Jehovah's presence in their midst. The idea is characteristic of the Ephraimite narratives which conceive of the Deity in a far less anthromorphic manner than the Judean, cf . p. 39. It may belong to a later stratum. Vs. ,b is lacking in the Gk. and its mean ing is obscure, for it seems to contradict s. Ornaments is peculiar, however, to the Ephraimite source. It is a deeply significant fact that at each important stage in the history of the Israelites their Erophets recognized the divine presence and guidance, and in the later development of the istory saw the fulfilment of Jehovah's purpose. Back on the canvas of their past history they projected the eternal principles by which all national life and progress are conditioned. Moses was made to join with Amos, Isaiah, and Jeremiah in heralding those solemn truths which give the O.T. its undying value. ... , , , , _ 3317b Vs. i2 quotes the promise in 17b. Its original position appears to have been before u. Many different suggestions have been made with a view to eliminating the seeming inconsist encies in this chapter. With this minor transposition one of the most serious difficulties dis appears. b 3313 Heb., way. • 2321 /. «-, represents my character and authority. 193 Ex. 3314] AT SINAI-HOREB [Ex. 2323 Early Judean and will bring thee to the appointed place. 15And he said to him, If thou dost not go with us in person, do not lead us up from here. 16For how then shall it be known that I have found favor in thy sight, I and thy people, if it is not in that thou goest with us, so that we shall be distinguished, I and thy people, from all the people which are on the earth ? Jeho- 17aAnd Jehovah said to Moses, I will do sponse this thing also of which thou hast spoken. and sign i8And he saidi ghow me> l pray thee| thy giory 19 And he said, I will make all my glory pass before thee, and will announce the name of Jehovah before thee ; and I will be gracious to whom I will be gra cious, and will show mercy to whom I will show mercy. 20But he said, Thou canst not see my face; for no man shall see me and live. 21 And Jehovah said, See, there is a place by me, and thou mayest stand upon the rock, 22and while my glory passeth by I will put thee in a cleft of the rock and cover thee with my hand until I have passed by; 23then I will take away my hand, and thou mayest see my back; but my face must not be seen. 34 6So Jehovah passed by before him, while he cried, Jehovah, Jehovah, a God mer ciful and gracious, slow to anger, and abundant in loving-kindness and truth ; 'keeping loving-kind ness for thousands, forgiving iniquity and transgres sion and sin, although he does not leave it unpun ished, visiting the iniquity of the fathers upon the children, and the children's children, upon the third and the fourth generation. 8Then Moses quickly bowed his head toward the earth and wor shipped, 9saying, If now I have found favor in thy sight, O Lord, let the Lord, I pray thee, go in the midst of us, for it is a wilful people ; yet pardon our iniquity and our sin, and take possession of us. Early Ephraimite Prophetic Canaanites, the Hivites, and the Jebusites, and I will annihilate them. 2tThou shalt not bow down to their gods, nor serve them, nor do according to their works ; but thou shalt completely throw them down, and break in pieces their pillars. 25But ye shall serve Je hovah your God, and he shall bless thy bread, and thy wa ter, and I will take away sick ness from thy midst. 26There shall be in thy land none who miscarry or are barren; the number of thy days I will make full. 27Iwillsendbeforethee the terror which I inspire, and I will throw into dismay all the people to whom thou shalt come, and I will make all thine enemies turn their backs to thee. ^1 will also send the hornet before thee, which will drive out the Hivites, the Canaanites, and the Hittites from before thee. 29I will not drive them out from before thee in one year, lest the land become desolate, and the beasts of the field multiply against thee. 30Little by little I will drive them out from before thee, until thou art increased, and have possession of the land.d 31And I will make thy terri tory extend from the Red Sea even to the sea of the PhiUs tines6, and from the wilderness to the River [Euphrates], for I will deliver the inhabitants of the land into thy power ; and thou shalt drive them out before thee. 32 Thou shalt make no covenant with them nor with their gods. s3They shall not dwell in thy land, lest they make thee sin against me ; for if thou serve their gods, it will sure ly be a snare to thee. 33 3bBut I will not go up in the midst of thee — for thou art a wilful * 2330 For still other reasons, cf. § 135. • 2331 /. e., the Mediterranean. Cf . the modern name Palestine, i. <,., land of the Philistines. 194 JEHOVAH'S PROMISE [Ex. 33^ Early Ephraimite Prophetic Narratives people — that I may not destroy thee on the way. 4And when the people heard these evil tidings they mourned and no man put on his ornaments. § 79. Tent of Meeting, Ex. 335-11, 251"9, 29«-">, 354> s°-23, _0"-38, Dt. 10!b-5 Early Ephraimite Prophetic Ex. 33 5And Jehovah said to Moses, Say to the Israelites, 'Ye are a wilful people; if I go up into the midst of thee for one moment, I shall consume thee, therefore put off thy ornaments from thee, that I may know what to do to thee.' Late Priestly Narratives Ex. 25 xAnd Jehovah said to Moses, 2Command the Divine Israelites that they take for me a special offering; from «ons re- every man whose heart maketh him willing ye shall IK _."_¦ take my offering. 3And this is the special offering which "if ^Dt ye shall take from them: gold, silver, brass, "^violet, purple, and red cloth, fine linen, goats' hair, 5rams' skins dyed red, seal skins, acacia wood, °oil for the light, spices for the anointing oil, and for the sweet incense, 7onyx stones and precious stones for the ephod and for the breast plate. 8And let them make me a sanctuary, that I may dwell among them. 9Exactly as I show thee the plan of the dwelling and of all its furni ture, even so shall ye make it. 29 43And there I will meet the Israelites and the tent shall be sanctified by my glory. 44Thus I will sanctify the tent of meeting, and the altar. Aaron also and his sons will I sanctify that they may minister to me as priests. 45And I will dwell among the Israeh'tes and be their God. 46And they shall know that I am Jehovah their God, who brought them forth from the land of Egypt, that I might dwell among them: I am Jehovah their God. § 79 Ex. 337_u describes the tent of meeting. It assumes its existence, although the con struction of the priestly dwelling-place for Jehovah and ark is not recorded in Ex. until 35-40. The tent of meeting in 337-11 is very different from that described in 35-40. It stands outside the camp at a distance (cf. also Num. 11B- 24-30, 124) and is in the charge of Joshua; while the priestly dwelling is in the midst of the camp. Num. 2, and may be entered only by the sons of Aaron. It is evident that they represent distinct versions of the tradition. In 337-11 the refer ences to Moses, to the pillar of the cloud, and to Joshua the son of Nun, are all conclusive proofs that this section was taken from the Ephraimite source. The allusions to the tent of meeting indicate that it was originally preceded by an account of its construction, which the late priestly editor, who introduced the elaborate description of the construction of the ark and dwelling in 35-40, for obvious reasons left out. This is confirmed by the parallel references in Dt. 101-*, which was based upon the earlier sources. Traces of the original Ephraimite account of the making of the tent of meeting are found in 335b- 6, since the only reason for despoiling the Israelites of their ornaments would be to secure material for its equipment. This conclusion is confirmed by the priestly parallel, 25J. 2- 7, S522. It also explains why in the Ephraimite narratives the Hebrews were commanded to ask jewels of silver and gold from their neighbors, ll2, and why when they departed, they are represented as despoiling the Egyptians, 1236, § 71. In the latter passage the same peculiar word is used as in 6. In the oldest tradition, therefore, the connection between the rebellion and the apostasy of the people at Sinai and the tent of meeting seems to have been very close. Both were made from the jewels taken from the Egyptians. The tent of meeting, apart from the camp where Jehovah could be consulted simply through Moses, was substituted tor the more direct form of revelation which was vouchsafed them before their apostasy. Cf. 6 and § 76. After they had sinned the presence of the Holy One in their midst would mean their destruction. This idea, however, may have been introduced by a later editor. In the more primitive Judean narratives there is no reference to the tent. It was not needed, for revelation still came directly by word of mouth from Jehovah, whose back Moses was allowed to see. 3321-23. The ark, however, appears as the symbol of the divine presence. Cf. Num. 1033- 35» 36. From the priestly parallel and the subsequent references to it, it may 195 Ex. 336] Early Ephraimite Prophetic itscon- 6So the Israel- Ertruo- .. , . , , tion and ites despoiled ment themselves of their ornaments from Mount Horeb on ward, and with these Moses made a tent AT SINAI-HOREB [Ex. 354 Late Priestly Narratives 35 *Then Moses told all the congregation of the Israelites that which Jehovah commanded. ™And all the congregation of the Israelites departed from the presence of Moses. 21And every one, whose heart inspired him, came, and every one, whose spirit made him willing, brought Jehovah's offering, for the construc tion of the tent of meeting, and for all its service, and for the holy garments. 22And they came, both men and women, as many as were willing-hearted, and brought pendants, nose-rings, signet- rings, and necklaces, all jewels of gold ; even every man that offered an offering of gold to Jehovah. 23And every one who had in his possession violet, purple and red cloth, fine linen, goats' hair, rams' skins dyed red and seal skins, brought them 40 17So it came to pass in the first month of the second year, on the first day of the month, that the dwelling was set up. 18Then Moses set up the dwelling, and laid its sockets, and set up its boards, and put in its bars, and set up its pillars. "And he spread the tent over the dwelling and put the protecting covering of the tent above it, as Jehovah com manded Moses. ^Then he took and placed the testimony' in the ark, and put the staves on the ark, and put the cover on the top of the ark ; 21and he brought the ark into the dwelling, and put up the veil of the screen, and screened the ark of the testimony, as Jehovah commanded Moses. ^And he placed the table in the tent of meeting upon the north side of the dwelling outside the veil. ^And he set the bread in order upon it before Jehovah, as Jehovah commanded Moses. 2*And he put the candlestick in the tent of meeting, opposite the table, on the south side of the dwell ing. 2sHe also lighted the lamps before Jehovah, as Jehovah com manded Moses. MAnI he put the golden altar in the tent of meeting before the veil ; "and he burnt on it incense of sweet spices, as Jehovah commanded Moses. 28And he put the screen in the door of the dwelling. ' 29And he set the altar of burnt-of fering at the door of the dwelling of the tent of meeting, and of fered upon it the burnt-offering and the meal-offering, as Jehovah commanded Moses. ^And he set the laver between the tent of meeting and the altar, and put water in it with which to wash. 31 And Moses and Aaron and his sons washed their hands and their feet in it, 32as often as they went into the tent of meeting, and when they came near to the altar they washed, as Jehovah com manded Moses. h ^Finally he set in order the court about the dwelling and the altar, and set up the screen of the gate of the court. So Moses finished the work. Jeho- 7Now Moses used to take the tent and presence pitch it outside the camp at some distance within it from the camp and he called it fae tent of 34Then the cloud covered the tent of meeting, and the glory of Jehovah filled the dwelling. be inferred that the Judean narratives once contained an account of the construction of the ark. This seems to be directly confirmed by Dt. IO1-5. The passage is apparently a later addition to the Deuteronomic narrative and is based upon Ex. 34 in its revised form. Vss. *• 2, however, repeat Ex. 341 practically verbatim, showing that the later editor was following this entire pas sage very closely. He continues, probably reproducing the lost Judean original (with its har monistic revisions) : 2b. . . . And thou shalt put them \the tablets] in the ark. 3 So I made an ark of acacia wood and hewed out the tablets of stone similar to the first, and went up into the mountains, having the two tablets in my hand. *And he wrote on the tablets according to the first writing, the ten commandments which Jehovah spoke to you in the mountain from the midst of the fire on the day of the assembly; and Jehovah gave them to me. fi Then I turned and came down from the mountain and put the tablets in the ark which I had made; and then they ate as Jehovah commanded. In further confirmation of the above conclusion, it is to be noted that the conception of the rev elation at Sinai is the one peculiar to the Judean narratives. Cf. §§ 75, 76. Extracts from the late priestly tradition, sufficient simply to indicate its contents, are here presented. Ex. 35—40 are generally recognized as among the very latest additions to the O.T. Cf . vol. IV. in loco. t 4020 The late priestly designation of the tablets of the law. i 40s Omitted in Gk. b 4o»b jj Omitted in Gk. Evidently, like ». »b, very late additions to the Heb. 196 Ex. 337] TENT OF MEETING Early Ephraimite Prophetic meeting. And whenever any one wished to consult Jehovah, he would go out to the tent of meeting, which was outside the camp. 8And whenever Moses went out to the tent, all the people would rise and stand, every man at his tent door, and look after Moses until he had gone into the tent. 9And when Moses had entered into the tent, the pillar of cloud would descend, and stand at the door of the tent, while Jehovah spoke with Moses. 10And whenever the people saw the pillar of cloud standing at the door of the tent, all the people stood up and worshipped, every man at his tent door. nThus Jeho vah used to speak with Moses face to face, as a man speaks to his friend. Then he would return to the camp; but his attendant Joshua, the son of Nun, a young man, did not leave the tent. [Ex. 4034 Late Priestly Narratives 35 And Moses was not able to enter into the tent of meeting because the cloud rested upon it and the glory of Jehovah filled the dwelling. 3l_tut whenever the cloud was taken up from over the dwelling, the Israelites went on ward, during all their journeys ; 3,but if the cloud was not taken up, then they did not march until the day that it was taken up. ^For the cloud of Jehovah was upon the dwelling by day, and there was fire in it by night, in the sight of all the house of Israel, during all their journeys. § 80. Visit of Moses's Father-in-law, Ex. 18l-u, Num. IO*-*1 Early Ephraimite Prophetic Narratives Ex. 18 *Now when Jethro the priest of Midian, Moses' father-in-law, heard The. of all that God had done for MJoses and for Israel his people, how that Jehovah S _S5- had brought Israel out of Egypt, 2Jethro, Moses' father-in-law, took Zippo- Kb"1 rah, Moses' wife, after he had sent her away, 3and her two sons of whom 5rit_inK the name of one was Gershom [An alien resident there] ;* for he said, I have Mose* § 80 Although widely removed, it is evident that Ex. 18 and Num. IO29-32 relate to the same incident and are fragments of variant versions of the same tradition. Ex. 18 has no real connection with its context. Dt. I9-18, which follows the original order of the prophetic nar ratives, places the judicial organization after the establishment of the covenant at Sinai, Ex. 19-24, 34. Ex. 24>* is inconsistent with 18, if the latter precedes. 1822-27 is best understood im mediately before the departure from Horeb. Vs. s states that the Israelites were encamped at the mountain of God. Cf. 19l. Vs. 7 refers to the tent. Finally Num. IO28-32 definitely locates the visit of Moses's father-in-law at this point. Its original position, therefore, seems to be perfectly established. When the detailed laws of Ex. 20-23 were added, a later editor prob ably regarded 18 as inconsistent after them and accordingly removed it to its present position. Ex. 18 contains the Ephraimite version of the tradition. In addition to the other linguistic evidence, it is significant that the divine name, God, is constantly employed. Jethro is also peculiar to this source, while in the Judean Hobab is the name of Moses's father-in-law, Num.1029. According to the Judean narratives, ¥"¦ 25, Moses had but one son, and his wife and child accompanied him to Egypt. Vs. 2b is clearly added with a view to harmonizing the two variant traditions. Vs. 3 is possibly based on 222. Vss. >-' contain traces of two distinct stories: after Jethro has addressed Moses, 5- «, the latter is represented in ' as going out to meet him. Vss. ». ™ may also be duplicates of _ It is impossible, however, to disentangle with assurance the par allel version. The original introduction to the Judean fragment in Num. 1029-32 is probably to be found in Ex. 187> 9-". Ex. 18 and Num. IO2932 relate different incidents in the same story, so that they stand not as parallels but in sequence. . .,._„.,_. To these fragments may be added the allusions in Judg. 1", 4U (cf. § 114, note"), which indicate that the Midianite tribe, known as the Kenites, to which Moses's father-in-law appears to have belonged, did accompany the Hebrews to Canaan, notwithstanding the statement in Ex 1827. The story is important because of the light which it sheds upon that obscure tribe, which later shared with the Israelites the worship of Jehovah, and through Moses undoubtedly exerted a powerful Influence upon the faith of the latter. i 183 Cf . 2», note § 60. 197 Ex. 183] AT SINAI-HOREB Early Ephraimite Prophetic Narratives been a resident alien in a foreign land; 4and the name of the other was Eliezer [My God is an help]; for he said, The God of my father was my help, and dehvered me from the sword of Pharaoh; 5and Jethro, Moses' father- in-law, came with his sons and his wife to Moses in the wilderness where he was encamped, at the mountain of God. 6And he said to Moses, I thy father-in-law Jethro am coming to you with your wife, and her two sons with her. 7And Moses went out to meet his father-in-law, and bowed before him, and kissed him; and when they had asked regarding each other's welfare, they came into the tent. 8Then Moses told his father-in-law all that Jehovah had done to Pharaoh and the Egyptians for Israel's sake, all the hardship they had encountered on the march, and how Jehovah had dehvered them. 9Then Jethro rejoiced because of all the goodness which Jehovah had done to Israel, in that he had dehvered them from the power of the Egyptians. 10And Jethro said, His Blessed be Jehovah thalki Who hath delivered them from the power of Pharaoh ; giving Who hath delivered the people from under the power of the Egyptians.-! riflciS0' "Now I am persuaded that Jehovah is greater than all gods, offering For in that, wherein they acted so arrogantly toward them, hath he thrown them into confusion.* 12Moreover Jethro, Moses' father-in-law, took a burnt -offering and sacrifices for God, and Aaron came with all the elders of Israel to eat bread with Moses' father-in-law before God. Early Judean Prophetic Narratives Moses's Num. 10 29Then Moses said to Hobab, the son of Reuel the Midianite, that _' Moses' father-in-law, We are journeying to the place of which Jehovah said, ^em T will give it to you.' Come with us, and let us do well by you, for Jehovah thewi? bas promised Israel prosperity. 30But he said to him, I will not go, but I will derness depart t0 mine own land and kindred. 31Then he said, Do not leave us, I pray you. Inasmuch as you know where we should encamp in the wilderness, you will be to us as eyes. 32And it shall be that, if you go with us, and the prosperity comes, which Jehovah will give us, we will do well by you. i 18lu Analogies lead us to anticipate that the words of Jethro were originally poetical in form. The parallelism can still be distinguished, even though the passage has suffered severely in transmission. The corruption of the text evidently antedated the Gk. translation, for Iob is omitted, probably because the translators wished to avoid the obvious tautology. As the Heb. text now reads, the phrase delivered out of the power of the Egyptians occurs both in 10a and in 10b. Such tautology is unprecedented. The second appears to be original and the first due to the mistake of a copyist. This order is also confirmed by s, where Pharaoh precedes the men tion of the Egyptians. fc ignb. This verse has suffered so much that its meaning can only be conjecturally restored. 1424bt which is from the same source, furnishes the most plausible suggestion, and has been followed. 198 Ex. 1813] JUDICIAL ORGANIZATION [Dt. 19 § 81. Judicial Organization, Ex. 1813-2', Dt. I9-18 Early Ephraimite Ex. 18 13Now on the next day Moses sat as judge to decide cases for the people, and the people stood about Moses from morning until evening. 14But when Moses' father- in-law saw all that he was doing for the people, he said, What is this thing that you are doing for the people ? why are you sitting all alone while all the people stand about you from morning until evening? 15And Moses answered his father-in-law, Because the people keep coming to me to inquire of God. 16Whenever they have a matter of dispute, they come to me, that I may decide which of the two is right, and make known the statutes of God, and his decisions. 17Then Moses' father-in-law said to him, This thing which you are doing is not good. 18Both you and these people who are about you will surely wear yourselves out, for the task is too heavy for you; you are not able to perform it by yourself alone. 19Now hearken to me, I will give you good counsel, so that God will be with you: You be the people's advocate with God, and bring the cases to God, 20and you make known to them the statutes and the decisions, and show them the way wherein they must walk, and the work that they must do. ^More over you must provide out of all the people able, God-fearing, reliable men, hating un just gain; and place such over them to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens; 22and let them judge the people at all times. Only Late Prophetic Narratives Dt. 1 9And I said to you at Moses's that time, 'I am not able to bear wheim- you myself alone; 10 Jehovah epqnsT- your God hath made you ^aie™ numerous and, behold, you are to-day as the stars of heaven in number. nMay Je hovah, the God of your fathers, add to you the like of you a thousand times, and bless you as he hath promised you! 12How can I bear alone your weight, your burden and your quarrels. 13Take for your tribes men Appoint- , ••.,,•__ , ment of who are wise, intelligent, and tribal known that I may make them todecfde officers over you,' 14And you Ssesr answered me, 'The thing which you proposed to do is good.' 15So I took the heads of your tribes, men of wisdom and reputation, and made them officers over you, cap tains of thousands and cap tains of hundreds, and cap tains of fifties, and captains of tens, and officers according to your tribes. 16And I charged your judges at that time saying, 'Hear the disputes between your tribesmen, and judge righteously between a man and § 81 The reasons for the classification of Ex. 1813-27 have already been indicated in the preceding sections. The tradition is undoubtedly one of the oldest in the Pentateuch. It is also one of the most important, for it reveals the genesis nf Heb. as well as of all primitive laws and judicial institutions. As questions of dispute were raised, they were referred to the recognized leader of the tribe or confederated tribes and his decisions constituted precedents, which gradu ally determined customary usage. Custom then became law. The latest stage was its formu lation in written form. Cf. Frontispiece and vol. IV., Introd. The story also suggests Moses's relation to Israel's laws and institutions. The precedents which he, as tribal judge, established and the principles which he thus ]__£___ down, became the foundations of all later Israelitish legislation. It was, therefore, not without a genuine basis of historic fact that later generations associated all laws with his name. The late prophetic tradition, following that tendency of exilic and post-exilic Judaism which attributed all legal institutions to Moses, represents him as taking the initiative and says noth ing of Jethro. 199 Ex. 1822] AT SINAI-HOREB [Dt. I16 Late Prophetic Narratives his brother, and the alien who resides with him. 17You shall be impartial1 in judgment; you shall hear the small and the great alike; you shall not be afraid of the face of man; for the judgment is God's. But the case that is too diffi cult for you, bring to me, and I will hear it.' 18Thus I com manded you at that time all the things which you should do. Command to selectBeventy elders Con ferring of the prophetic gift uponthem Prophe sying of Eldadand Me- dad Early Ephraimite every great matter let them bring to you ; but every small matter let them decide them selves; so it will be easier for you, and they will bear the burden with you. 23If you do this thing — and God so commands you — then you will be able to endure, and all these people also will go back to their places satisfied. 24So Moses hearkened to the ad vice of his father-in-law, and did all that he had said. 25And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hun dreds, rulers of fifties and rulers of tens. 26 And they judged the people at all times; the difficult cases they brought to Moses, but every small matter they decided themselves. 27Then Moses let his father-in-law depart, and he went his way to his own land. § 82. Appointment of the Seventy Prophetic Elders, Num. 11,«- "¦ "b-'° Later Ephraimite Prophetic Narratives Num. 11 16Then Jehovah said to Moses, Summon to me seventy men from the elders of Israel, whom thou knowest to be the elders of the people, and officers over them, and bring them to the tent of meeting, that they may stand there with thee. 17And I will come down and speak with thee there; and I will take of the spirit which is upon thee, and put it upon them; and they shall bear the burden of the people with thee, that thou bear it not alone. 24bSo he summoned seventy of the elders of the people and caused them to stand around about the tent. 25And Jehovah came down in the cloud, and spoke to him, and took of the spirit which was upon him, and put it upon the seventy elders. And when the spirit rested upon them, they prophesied, but they never did so again. 26But there remained two men in the camp, the name of one was Eldad, and the name of the other Medad, and the spirit rested upon them. Now they were of those who had been registered™ but had not gone out to the tent; and they prophesied in the camp. 27Then a young man ran and told Moses, saying, Eldad and Medad are prophesying in the camp. 28And Joshua the 1 Dt. l17_Heb., not respect faces. § 83 This narrative is in no way connected with its context, which tells of the gift of quails, lli8_4i_, 3i-36_ The reference to Joshua the son of Nun, the minister of Moses in 23, the emphasis laid upon prophecy, and the prominence of the tent of meeting indicate that it belongs to the Ephraimite group. Its relationship is especiallv close with Ex. 33M1, § 80, and 1813-27. It cannot precede, but naturally follows Ex. 18. Num. ll17b is an echo of Ex. 1822. While it is not impossible that both come from thesame age and hand, yet it does not seem probable. Ex. 18 contains the simpler and more primitive tradition; Num. 11 the product of more advanced reflection and a more developed conception of the prophetic gift. Its loose connection with its context strengthens the conviction that it is one of the many valuable contributions which the later Ephraimite school made to the older traditions. » ll26 Heb., written. 200 THE SEVENTY PROPHETIC ELDERS [Num. ll28 Later Ephraimite Prophetic Narratives son of Nun, who had from his youth11 been the servant of Moses, answered saying, My lord, Moses, forbid them. 29But Moses said to him, Are you jealous for my sake? would that all Jehovah's people were prophets, that Jehovah would put his spirit upon them! 30Thereupon Moses, with the elders of Israel, went back into the camp. § 83. Divine Confirmation of Moses's Authority, Num. 121-15 Later Ephraimite Prophetic Narratives Num. 12 'Then Miriam and Aaron spoke against Moses, because of the Cush- Jealousy ite woman whom he had married ; for he had married a Cushite woman. 2And they said, am and Hath Jehovah indeed spoken only through Moses ? hath he not spoken also through us ? And Jehovah heard. 3Now the man Moses was very humble, more than all the men who were on the earth. 4But Jehovah suddenly said to Moses, and to Aaron, and Miriam, Come Jeho- out ye three to the tent of meeting. So they three went out. 5Then Jehovah vmdic^- came down in a pillar of cloud, and stood at the door of the tent, and called Moses Aaron and Miriam, and they both came forth. 6And he said, Hear now my words ! If there be a prophet among you," In a vision do I make myself known to him, In a dream do I speak to him. "Not so with my servant Moses ; In all my house he is faithful.? 8Mouth to mouth do I speak with him, Plainly and not in enigmas, And the form of Jehovah doth he behold. Why then do ye not fear, To speak against my servant Moses ? ¦ ll28 Or, one of his young men. § 83 In language and representation this section is very closely connected with the pre ceding and with Ex. 337-11. The tent of meeting and the pillar of cloud are prominent. The sanctuary is outside the camp. The mention of Miriam and the linguistic peculiarities com plete the proof that it is also from the Ephraimite narratives. It may embody an older tradition, especially in ft-ls, but as a whole it appears to be from a later prophet who aimed thus to establish the pre-eminent prophetic authority of Moses. It is indeed an expansion of Ex. 33u. Vs. 6 suggests that the Israelites were either on the march or about to set out from Sinai. The story is not in place as it stands, immediately after the signal act of divine judgment recorded in ll33. It does, however, follow naturally after the account of the_ seventy prophetic elders and there fore may be classified with the Sinai-Horeb group of traditions. Vs. l not only presents certain difficulties, but is also very loosely connected with the subse quent context. Nothing more is said about Moses's marriage with a Cushite. The motive of the complaint in 2 is the jealousy which Aaron and Miriam feel toward Moses's greater authority. Only in 1 is Miriam mentioned first. The fact that the verb is in the feminine singular strongly suggests that this verse reflects a tradition in which she alone was the offender. The fact that she only is punished in 9_15 suggests that these verses are a part of the same story. Not until the days of Nehemiah and Ezra were foreign marriages viewed askance. It would seem clear therefore that the allusion to Moses's marriage with a Cushite was introduced by a later editor, who lived in the age when the question involved was being hotly debated. Possibly the original tradition was circulated by those who wished to support their broader position by the example of Moses. If so, Cushite, as usually in the O.T., probably means Ethiopian. The context also seems to imply that the marriage had only recently been contracted. The other explanation is that Cush is here the designation of a north Arabian tribe and that the present story is a variant of the traditions which make Moses's wife a Kenite, Judg. I16, 411, or a Midian ite, Ex. 2»-a.,», Num. 10». o 121-8 This speech of Jehovah has the parallelism, rhythm and expressions characteristic of Heb. poetry. It may, like corresponding oracular utterances, represent an older poetic source which is the basis of the present story. p 127 Or, with the care of all my house is he intrusted. 201 Num. 129] AT SINAI-HOREB Later Ephraimite Prophetic Narratives Miriam's 9Then the anger of Jehovah was roused against them. And he departed. KSm? ' 10And when the cloud removed from the tent, behold, Miriam was leprous, as white as snow : and as Aaron looked at Miriam, he saw that she was leprous. nThen Aaron said to Moses, Oh, my lord, do not lay upon us the punishment of the sin and folly that we have committed. 12Do not let her, I pray, be as one dead, whose flesh is half consumed when he comes out of his mother's womb. 13And Moses cried to Jehovah, saying, Nay, heal her now, I pray.q 14But Jehovah said to Moses, If her father had but spit in her face, should she not be ashamed seven days ? let her be shut up outside the camp seven days, and after that she may be brought in again. 15So Miriam was shut up outside the camp for seven days, and the people did not depart until Miriam was brought in again. § 84. Census of the Israelites, Num. l1^- 54, 314"22. 2'. 2S> 33' 34' 39 Late Priestly Narratives Appoint- Num. 1 xNow Jehovah spoke to Moses in the wilderness of Sinai, in the twelve1 tent of meeting, on the first day of the second month, in the second year after SH£t°. they had come out of the land of Egypt, saying, 2Take the census of all SiSt1"1 the" congregation of the Israelites, by their families, by their fathers' t£! °en~ houses, according to the number of the names, all the males, by their heads;r 3from twenty years old and upward, all in Israel who are able to go forth to war, thou and Aaron shall number them by their hosts. 4And with you there shall be one man from each tribe, each one head of his father's house. 5And these are the names of the men who shall stand with you. From Reu ben, Elizur the son of Shedeur. 6From Simeon, Shelumiel the son of Zuri- shaddai. 7From Judah, Nahshon the son of Amminadab. 8From Issachar, Nethanel the son of Zuar. 9From Zebuiun, Eliab the son of Helon. 10From the children of Joseph, from Ephraim, Elishama the son of Ammihud. From Manasseh, Gamaliel the son of Pedahzur. nFrom Benjamin, Abidan the son of Gideoni. 12From Dan, Ahiezer the son of Ammishaddai. 13From Asher, Pagiel the son of Ochran. 14From Gad, Eliasaph the son of Deuel. 15From Naphtaii, Ahira the son of Enan. 16These are the ones who were selected from the congregation, the princes of the tribes of their fathers; they were the chiefs of the thousands of Israel. "Then Moses and Aaron took these men, who were mentioned by name, 18and assembled all the congregation on the first day of the second month : and they registered3 according to their families, by their fathers' q 1213 Heb., O God, heal her, I pray, but the construction is without parallel. A slight emendation gives the reading above. § 84 Num. l^lO28, like the last six chapters of Ex., are from the late priestly writers. The precise formulas, the stereotyped language, the interest in petty details, the almost endless repe titions, and the portrayal of the^ march through the wilderness as a solemn religious procession, all suggest the leisure of the exile and reflect the strong ritualistic tendencies of Judaism. It was thus that the later priests projected the institutions and ideals of their own age back into the days of Moses. For a striking parallel, cf. the books of Chrs. with their older parallels, the book of Kgs., vol. II. There is evidence, however, that 1-3 are not all from the same hand. The order of the tribes in l5-15 is very similar to that in Ex. I2-4 ; but in l2t>-*2 and again in 2 the order of the tribes end the names are slightly different. These variations appear to be the result of later expan sions of the original priestly tradition. Aaron is probably also a later addition. ' l2- 4 Lit., skull. 8 118 Or, declared their pedigrees. 202 CENSUS OF THE ISRAELITES [Num. I18 Late Priestly Narratives houses, according to the number of the names, from twenty years old and upward, by their heads. 19As Jehovah commanded Moses, so he numbered them in the wilderness of Sinai. Num- 20And the children of Reuben, Israel's first-born, their generations, by their families, by |?S2^( their fathers' houses, according to the number of the names, by their heads, every male the from twenty years old and upward, all who went forth as warriors, 21those that were num- tribes bered from them, of the tribe of Reuben, were forty-six thousand five hundred. 230f the tribe of Simeon fifty-nine thousand six hundred and fifty. 250f the tribe of Gad forty- five thousand six hundred and fifty. 27Of the tribe of Judah seventy-four thousand six hundred. 290f the tribe of Issachar fifty-four thousand four hundred. 31Of the tribe of Zebuiun fifty-seven thousand four hundred. 330f the tribe of Ephraim forty thousand five hundred. s^Of the tribe of Manasseh thirty-two thousand two hundred. 370f the tribe of Benjamin thirty-five thousand four hundred. 390f the tribe of Dan sixty-two thou sand seven hundred. '"Of the tribe of Asher forty-one thousand five hundred. 430f the tribe of Naphtaii fifty-three thousand four hundred.1 ^So all who were numbered of the Israelites by their fathers' houses, from twenty years The old and upward, all in Israel who were able to go forth to war, 46even all who were num- t0^ bered were six hundred and three thousand five hundred and fifty. 47But the Levites according to the tribe of their fathers were not numbered among them. Levites ^For Jehovah said to Moses, 490nly the tribe of Levi thou shalt not number, neither shalt "^'^j thou take a census of them among the Israelites. 54Thus the Israelites did accord ing to all that Jehovah commanded Moses, thus they did. 3 14Jehovah also commanded Moses in the wilderness of Sinai, 15Number Special the children of Levi by their fathers' houses, by their families; every male of the from a month old and upward shalt thou number them. 16So Moses num bered them according to the word of Jehovah, as he was commanded. 17 And these were the sons of Levi by their names: Gershon, Kohath, and Merari. 18And these are the names of the sons of Gershon by their families: Libni, and Shimei. 19And the sons of Kohath by their families: Amram, Izhar, Hebron, and Uzziel. 20And the sons of Merari by their families: Mahli and Mushi. These are the families of the Levites according to their fathers' houses. 21Of Gershon was the family of the Libnites, and the family of the Shime- ites ; these are the families of the Gershonites. 22Those who were numbered of them, according to the number of all the males, from a month old and up ward, even those who were numbered of them were seven thousand five hundred. 27 And of Kohath was the family of the Amramites, the family of the Izhar- ites, the family of the Hebronites, and the family of the Uzzielites: these are the families of the Kohathites. 28 According to the number of all the males, from a month old and upward, there were eight thousand six hundred who were charged with the care of the sanctuary. 33Of Merari was the family of the Mahlites, and the family of the Mushites; these are the families of Merari. 34And those who were numbered of them, according to the number of all the males, from a month old and upward, were six thousand two hundred. 39A11 who were numbered of the Levites, whom Moses and Aaron numbered at the command of Jehovah, by their families, all the males, from a month old and upward, were twenty-two thousand. 1 122-43 in these verses the same formula, found in 20- 21, is repeated as a setting for the totals of those eligible for military service in each tribe. In the above translation it has been omitted after its first introduction. The numbers reveal the characteristic priestly interest in statistics and the tendency of late tradition to enlarge as well as to embellish the meagre facts handed down from the remote past. 203 Num. 21] AT SINAI-HOREB Tribes on the east of the tent of meet ing On the south § 85. Arrangement of the Camp, Num. 2, 3"-». >»-"¦ >5-»» Very Late Priestly Narratives Num. 2 "^And Jehovah commanded Moses and Aaron saying, 2The Israel ites shall encamp each man by his own standard," with the ensigns of their fathers' houses. Opposite the tent of meeting they shall encamp and about it. 3And those who encamp on the east side towards the sunrising shall be they of the standard of the camp of Judah, according to their hosts. And the prince of the children of Judah shall be Nahshon the son of Amminadab. 4And his host, and those who were numbered of them, were seventy-four thousand six hundred. 5And those who encamp next to him shall be the tribe of Issachar. And the prince of the Issacharites shall be Nethanel the son of Zuar. 6And his host and those who were numbered in it were fifty-four thousand four hundred. 7The tribe of Zebulun.v And the prince of the Zebulunites shall be Eliab the son of Helon. 8And his host, and those who were numbered in it were fifty-seven thousand four hundred. 9A11 who were numbered of the camp of Judah were a hundred and eighty-six thousand four hundred, according to their hosts. They shall set out first on the march. 10On the south side shall be the standard of the camp of Reuben according to their hosts. And the prince of the Reubenites shall be Elizur the son of Shedeur. nAnd his host, and those who were numbered in it, were forty- six thousand five hundred. 12And those who encamp next to him shall be the tribe of Simeon. And the prince of the Simeonites shall be Shelumiel the son of Zurishaddai. 13And his host and those who were numbered of them were fifty-nine thousand three hundred. 14Then the tribe of Gad. And the prince of the Gadites shall be Eliasaph the son of Reuel. 15And his host and those who were numbered of them, were forty-five thousand six hundred 5 85 The original priestly narratives probably contained an account of the arrangement of the camp which is embodied in this section. It contains, however, in addition so much material that interrupts the sequence of the narrative and is simply a repetition of chap. 1, that in its pres ent form it is clearly from a later hand. Thus 2*. 6- 8- n- 13, etc., repeat I17-43 and 23- 5b. 7b. 10b- etc., Is-15. Unlike the Ephraimite, who placed the sacred tent outside ihe camp, Ex. 337"11, § 79, the priestly writers located it in the centre, with the tribes about on every side. The priests stand at the entrance at the east, the Levitical clans on the other two sides, and the remaining tribes complete the outer square. The leading tribes guard the centre on each side. The underlying idea is evidently that developed by Ezekiel in his ideal plan of the temple, Ezek. 40-48. It is to guard the sanctity of the dwelling and thus symbolize the holiness of the God who dwells therein. The details of the plan may be illustrated by the following diagram. a NORTH a Asher Dan Naphtaii cc aJ C= a _> a Tent of Meeting »-_ a,?* • _ » £ es Kohathites £ § Gad Reuben Simeon S g SOUTH ¦ 2* The meaning of this word is doubtful. It may signify a company, cf. •• * 21 This disconnected clause was evidently intended to be the sequel of •¦. 204 ARRANGEMENT OF THE CAMP [Num. 21S Very Late Priestly Narratives and fifty. 16A11 who were numbered of the camp of Reuben were a hundred and fifty-one thousand four hundred and fifty, according to their hosts. And they shall set out second on the march. 17Then the tent of meeting, the camp of the Levites,w shall set forth, in the Method midst of the camps : as they encamp, so shall they set forth, each man in his place by their standards. 18On the west side shall be the standard of the camp of Ephraim according on the to their hosts. And the prince of the Ephraimites shall be Elishama the son of Ammihud. 19And his host, and those who were numbered of them, were forty thousand five hundred. 20And next to him shall be the tribe of Manasseh. And the prince of the Manassites shall be Gamaliel the son of Pedahzur. 21And his host, and those who were numbered of them, were thirty-two thousand two hundred. 22Then the tribe of Benjamin. And the prince of the Benjaminites shall be Abidan the son of Gideoni. 23And his host, and those who were numbered of them, were thirty-five thousand four hun dred. 24AU who were numbered of the camp of Ephraim were a hundred and eight thousand one hundred, according to their hosts. And they shall set out third on the march. 25On the north side shall be the standard of the camp of Dan according to On the their hosts. And the prince of the Danites shall be Ahiezer the son of Am- n mishaddai. 26And his host, and those who were numbered of them, were sixty-two thousand seven hundred. 27And those who encamp next to him shall be the tribe of Asher: and the prince of the Asherites shall be Pagiel the son of Ochran. 28And his host, and those who were numbered of them, were forty-one thousand five hundred. 29Then the tribe of Naphtaii. And the prince of the Naphtalites shall be Ahira the son of Enan. 30And his host, and those who were numbered of them, were fifty-three thousand four hundred. 31A11 who were numbered of the camp of Dan were a hundred and fifty-seven thousand six hundred. They shall march at the rear by their standards. 3 23The families of the Gershonites shall encamp behind the dwelling Duties on the west. 24And the prince of the fathers' house of the Gershonites shall Lvitlcai be Eliasaph the son of Lael. 25And the charge of the sons of Gershon in _£_"' the tent of meeting shall be the dwelling, the tent, its covering, the screen for Bhomtes the door of the tent of meeting, 26the hangings of the court, and the screen for the door of the court which is by the dwelling, and by the altar round about, and its cords for all its service. 29The families of the sons of Kohath shall encamp on the side of the Kohath- dwelling on the south. 30And the prince of the fathers' house of the families ' 8 of the Kohathit.es shall be Elizaphan the son of Uzziel. 31And their charge shall be the ark, the table, the candlestick, the altars, the vessels of the sanc tuary with which they minister, the screen, and all its service. 32And Eleazar the son of Aaron the priest shall be prince of the princes of the Levites, having the oversight of those who have charge of the sanctuary. w 217 The Heb. construction is exceedingly awkward. Cf. IO17'21, 205 Num. 335] AT SINAI-HOREB Very Late Priestly Narratives Merar- 35And the prince of the fathers' house of the families of Merari was Zuriel the son of Abihail: .they shall encamp on the north side of the dwelling. 36 And the appointed charge of the sons of Merari shall be the boards of the dwelling, its bars, its pillars, its sockets, and all its instruments, and all its service; 37and the pillars of the court round about, with their sockets, their pins, and their cords. Position 38And those who encamp before the dwelling on the east, before the tent and es of meeting toward the sunrising, shall be Moses, and Aaron and his sons, keeping the charge of the sanctuary for the charge of the Israehtes; and the stranger that cometh nigh shall be put to death. Compie- 2 32These are they who were numbered of the Israehtes by their fathers' thear- houses: all who were numbered of the camps according to their hosts were ment_f six hundred and three thousand five hundred and fifty. 33But the Levites camp were not numbered among the Israehtes, as Jehovah commanded Moses. 34Thus did the Israelites; according to all that Jehovah commanded Moses, so they encamped by their standards, and so they set out on the march, every one by their families, according to their fathers' houses. II LIFE OF THE HEBREWS IN THE WILDERNESS ABOUT KADESH, Ex. 1525b. 26, 162"28. 31"36, 17lb-16, Num. IO""28. 33-S6, 11l-15, 18-24, 31-35; 1216_187; gQ1"13, 211"3, Dt. I19"46, 82 -4, 11a, 15, 16 IX5"7 § 86. Departure from Sinai, Num. IO11"28' 33"36, Dt. I19 Early Judean Theplan N U m . 10 of march 33Then they Late Prophetic Dt. 1 19And when we jour- Late Priestly Narratives Num. 10 nAnd it came to pass in the second year, on the twentieth day of the Life of the Hebrews in the Wilderness. — According to the traditions, which appear to go back to the early prophetic sources, the Israelites, after leaving Sinai, remained about forty years, i.e., a generation, in the wilderness to the south of Canaan and directly west of Edom, Num. 10u, 1433, 2023' 24, S333. Most of the events recorded belong at the beginning or the close of this Eeriod. Each of the four groups of narratives had its distinct version of most of the incidents ; ut the original order of events does not always appear to have been the same in all the narra tives. That of the late priestly editor, as usual, determined the present arrangement. The two oldest prophetic sources agree in making Kadesh the centre of the life of the Israel ites during the period. This, for example, is the scene of the smiting of the rock, cf . note § 88, the point from which the spies are sent forth, Num. 1326b, § 90, the place where the people remained and where Miriam died, Num. 20xb, and from whence the people sent their request to the king of Edom, Num. 201 4. In Dt. it was the object of their, march from Horeb, l19; also from there the spies were despatched, l®-2*; and there the Israelites were condemned to wander for forty years in the wilderness, l34-4 G. Kadesh, the name of which (Sacred) indicates that it was a holy shrine from the earliest times, was conveniently located not far from the sacred mountain and on the southern border of the promised land. It was also provided with a remarkable spring of water and was the centre of a fertile oasis, which not only supported flocks, but also admitted of the cultivation of grain in small quantities. Near by are two other attractive valleys and all about is grazing land, sufficient to supply the needs of the nomadic life which the Hebrews lived. § 86 In Num. IO11 the priestly tradition regarding the movements of the Israelites reap pears. Vs. J3 seems to be a duplicate of 12, and the entire passage 13-28 records the execution of 206 Num. 1033, Dt. I*9] DEPARTURE FROM SINAI [Num. 10u Early Judean journeyed from the mountain of Jehovah three days journey; and the a r k of the covenant of Jeho vah went before them three days journey, to seek out a halting place for them. 35 And whenever the ark started, Moses would Late Prophetic ne3'ed from Ho reb, we went through all that great and ter rible wilderness, which you saw by the way to the hill-country of the Amorites, as Jehovah our God command ed us; and we came to Kadesh- barnea. Arise, O Jehovah, And let thine enemies be scattered ; 36 And let those who hate thee flee be fore thee. And when it rested, he would say, Return, O Jehovah, To the ten thousand of thousands' of Israel. Late Priestly Narratives second month, that the cloud was lifted up from over the dwelling of the testi mony. 12Then the Israelites set out on their journeys from the wilderness of Sinai; and the cloud settled down in the wilderness of Paran. , lsAnd they first set out on their journey according to the commandment of Jehovah through Moses. 14And in the van the standard of the camp of Judah set out according to their hosts ; and over his host was Nahshon the son of Ammin- adab. 15And over the host of the tribe of Is sachar was Nethanel the son of Zuar. 16And over the host of the tribe of the Zebulunites was Eliab the son of Helon. 17And when the dwelling was taken down, the sons of Gershon and of Merari, who carried the dwelling, set forward. J8Then the stand ard of the camp of Reuben set out according to their hosts ; and over his host was Elizur the son of Shedeur. 19And over the host of the tribe of the Simeonites was Shelumiel the son of Zurishaddai. 20And over the host of the tribe of the Gadites was Eliasaph the son of Deuel. 21Then the Kohathites departed carrying the sanctuary ; and set up the sanctuary in preparation for their coming. 22 An d the stand ard of the camp of the Ephraim i tea set out ac cording to their hosts ; and over his host was Elishama the son of Ammihud. 23And over the host of the tribe of the Manassites was Gamaliel the son of Pedahzur. 24And over the host of the tribe of the Benjamites was Abida the son of Gideoni. 25 And the standard of the camp of the Dan- ites, which was the rearward of all the camps, set out according to their hosts ; and over his host was Ahiezer the son of Ammishaddai. 26And over the host of the tribe of the Asher- ites was Pagiel the son of Achran. 27And over the host of the tribe of the Naphtalites was Ahira the son of Enan. 28This was the order of the march of the Israelites according to their hosts when they set out. 34And the cloud of Jehovah was over them by day, when they set out from the camp. the command found in the secondary priestly section, Num. 2, cf. § 84. Cloud of Jehovah in M indicates that it is the continuation of the priestly narrative. Vs. 33 is the prophetic parallel to I2« ,3. _ It seems to be composite. Mountain of Jehovah, and three days are marks of the Ephraimite; but the rest of the verse, with the exception of the editorial expression,©/ the cove nant, are probably from the Judean narratives. Cf. ark of Jehovah and resting place, Gen. 491?. From the same source is the poetic fragment, Num. IO35* 3Q, as is indicated by its language and the prominence of the ark. It may well have originally been taken from the Book of the Wars of Jehovah. * Num. IO38 Apparently used here to designate divisions of the tribes. In I Sam. 10'°' 21 it equals families or tribes. 207 Num. 11*. i] LIFE IN THE WILDERNESS [Dt. 82, Ex. 162 § 87. Provision of Manna and Quails, Ex. IS25". 26, 16"6. 31-*6, Num. ll4-15' I8-2t0' 31_35 Dt. 82-4' lln' 15' 16 Com plaints of the people Early Judean Num. 11 4Now the rabble which was among them began to have a strong craving, and even the children of Israel began to weep again, and to say, O that we had flesh to eat : sWe remember the fish which we used to eat in Egypt with out cost: the cu cumbers, and the melons, the leeks, the onions and the garlic; 6but now we pine away;b there is not a thing to be seen except this manna. (7Now the manna was like coriander seed, and its appearance like the appearance of bdellium. 8The people used to go about and gather it, and grind it between the mill-stones, or pound it in mortars ; then they used to boil it in pots and make cakes of it ; and its taste was like the taste of a dainty prepared with oil. 9 And when the dew came down upon the camp in the night, the manna used to come down with it).c Early Ephraim ite Num.11 :Now the people were as those who complain of mis fortune in t h e ears of Jehovah; and when Jeho vah heard it his anger was aroused, so that the fire of Jeho vah burnt among them, and de voured a part of the camp. Late Prophetic Dt. 8 2And remember all the way which Jehovah thy God hath led you these forty years in the wilder ness, that he might humble you, to test you, to know what was in your heart, whether you would keep his commandmentsor not. Late Priestly Nar ratives Ex. 16 2Now the whole congre gation of the Israel ites murmured against Moses and Aaron in the wil derness, 3and the Israelites said to them, Would that we had died by the hand of Jehovah in the land of Egypt, when we sat by the flesh- pots, while we ate as much food as we wanted; for you have brought us forth into this wilderness, to kill this whole assem bly with starva tion. § 87 Dt. f.22 reads, at Taberah, Manasseh and Kibroth-hattaavah you aroused Jehovah's wrath. It is significant that the only direct witness we have to the original relation to each other of the incidents connected with these places associates them closely together. Num. 111-3 is a torso implying a sequel. It is parallel to the accounts of the murmuring of the people in Num. ll4 and Ex. 162. The Heb. word expressing the idea of complaint is different, how ever, from the peculiar one regularly employed in the Judean narratives and in their reflection, the priestly. This fact and the idiom in Ex. 162, the people cried and Moses prayed to Jehovah (cf . 217 and Gen. 2017* 7) , support the inference that it is a fragment from the Ephraimite source. The rest of the chapter, with the exception of the account of the appointment of the seventy elders, which has been introduced into it, § 83, bears the unmistakable marks of the Judean nar ratives. It has been strongly urged that lob-ir:, is are not in their original setting and should be placed after Ex. 331"3 (cf. Bacon, Triple Traditions, 139-150, 168), but Moses's words are here psychologically intelligible in view of his responsibility as leader and of the unreasonable de mands of the people for food. The archaeological note, 7-fl, interprets the narratives. Vss. 10» and lob were also apparently transposed, when this note was inserted. The close parallel to Num. ll4-15 is found in Ex. 16. Already in note § 74 the strong evi dence that the contents of Ex. 16, like Num. 11, originally followed the events at Sinai has been noted. Cf. references to ark in fl- ®< M and the assumption that the law had already been given in 4- 22> ®. If further evidence is needed it is found in the Deuteronomic parallel in Dt. 8 which places the giving of the manna, where it was logically to be expected, at the begin ning of the forty years' residence in the wilderness and in close conjunction with the drawing of water from the rock, § 88. The style and representation indicate at a glance that the main narrative in Ex. 16 is the late priestly account of the giving of the manna and quails. It is clearly based on the Judean in Num. 11. The congregation and _4aron and many other characteristic priestly ideas and ex pressions are introduced; but they do not conceal the dependence which is so close that, follow- b Num. ll6 Heb., our soul is dried up. 8 Num. ll7-9 This explanatory note may have been in the original narrative, although 10b is the natural sequel to °. 208 Num. liwb, 2] Early Judean l0b And the anger of Jehovah was greatly aroused. 10a When therefore Moses heard the people weeping throughout their families, every man at the door of his tent, Moses was displeased. uAnd Moses said to Jehovah, Why hast thou dealt ill with thy servant? and why have I not found favor in thy sight, that thou layest the burden of all this people upon me? 12Have I conceiv ed all this people ? have I brought them forth, that thou shouldest say to me, Carry them in thy MANNA AND QUAILS Ephraimite 2Then the people cried to Moses, and Mo ses interceded with Jehovah and the fire be gan to go out. 3So the name of that place was called Taberah [Burning], be cause the fire of Jehovah burnt among them. Exodus 15 25bThere he es tablished a stat ute and an ordi nance for them, and there he tested them. 26Then he said, If thou wilt listen at tentively to the voice of Jehovah thy God, and wilt do that which is right in his eyeB, and wilt give ear to his command ments, and keep all Late Prophetic 3And he hum bled you and made you hun gry, and fed you with manna, which neither you nor your fa- thers knew ; that he might make you to know that man does not five by bread alone; but that by every thing that pro ceeds out of the mouth of Jeho vah doth man live. 4Your clothing did not grow old upon you, neither did your foot swell these forty years. llaBe careful not to forget Je hovah your God, 15who led you [Dt. 83, Ex. 169 Late Priestly Nar ratives 9Then Moses said Moses's to Aaron, Say to all iat__ ., . . - and Je- the congregation of hovah's the Israelites, 'Pre- reply sent yourselves be fore Jehovah, for he hath heard your murmurings. ' 10And it came to pass, as Aaron spoke to the whole congregation o f the Israelites, that they looked toward the d w e 1 1 i n g ,d and, behold, the glory of Jehovah appeared in the cloud. uAnd Je hovah said to Mo ses, 12I have heard the murmurings of the Israelites; say to them, 'This evening you shall eat flesh, and in the morning you ing the older original, even the quails are abruptly introduced in 13, although the narrative fails to give any suggestion as to the end which they were intended to conserve. For some reason 6- 7 have been placed before 9-12 with the surprising result that Moses and Aaron are represented as delivering a message before they have received it. The references to the manna in Dt. 8, which usually follows the Ephraimite narratives, lead us to expect a third version. A casual reading of Ex. 16 discloses the presence of two distinct accounts of the giving of the manna. Thus, for example, in 2l the manna melts like hoar-frost, but in K the command is given to bake and boil it. Vs. 15 contains one tradition of the origin of the word manna (from Heb. man hu. What is it?), 31 is its duplicate. All doubt is removed regarding the classification of the shorter version in Ex. 16 as the Ephraimite, when it is noted that it has the same peculiar idea of testing, 4- 14, as is repeatedly employed in Dt. 82- 1 6. The observation also suggests the original connection of the fragment, Ex. 1525b. The peculiar expression, statute and ordinance, may be from the editor, but cf . Josh. 2425 (Ephraimite). The command, the execution of which was to constitute the test, is found in 164. 5. 1528 was evidently added by a late prophetic editor who recognized that 1526 in its present position was incomplete without a divine ordinance. The Ephraimite parallel has obviously been abbreviated. It lacks an introductioii telling of the complaining of the people. This is found in Num. ll1-3, which in turn (as has already been noted) is incomplete without the sequel contained in Ex. lo251*, 164- 6- I4b- 21. As in most of the early Judean stories, Jehovah provides for the needs of his people by the use of natural means. The manna is indigenous to the desert whether it be the exudations from the tamarisks which grow there, or the dry lichens which are still used by the Arabs as a substitute for corn. The quails are brought by a wind, Num. ll31, even as in the same group of narratives the waters of the Red Sea are driven back. It is only in the later versions of the traditions that the obviously supernatural elements become prominent. d Ex. 1610 Heb., wilderness, but the Hebrews were already encamped in the wilderness. In the priestly passage in Num. 1642, where the same idiom occurs, it reads as above. Similarity in the sound of the two Heb. words suggested to the editor the harmonistic change. 209 Num. l^2, Ex. 1526] LIFE IN THE WILDERNESS [Dt. 815, Ex. 1612 Early Judean bosom, as a nurs ing-father carries the sucking child, to the land which thou swarest to their fathers ? 13Whence should I have flesh to give to all this people? for they oppress me with their weeping,e saying, 'Give us flesh that we may eat.' 14I am not able to bear all this people alone, because it is too heavy for me. 15And if thou deal thus with me, kill me, I pray thee, kill me, if I have found favor in thy sight; and let me not see my wretchedness. 18Then Jehovah said to Moses, Say to the people, ' Sanctify your selves for to-mor row and you shall eat flesh, for you have wept loudly in the hearing of Jehovah, say ing, ' ' O that we had flesh to eat ! for it was well with us in Egypt." Therefore Jehovah will give you flesh that you may eat. 19Not one day nor two, nor five, nor ten, nor twenty days shall you eat, Ephraimitehis statutes, I will inflict none of the diseases upon you which I have in flicted upon the Egyptians ; for I am Jehovah who healeth thee. 16 ^Then Jeho vah said to Mo ses, Behold, I will rain food from heaven for you; and the people shall go out and gather a daily portion each day, that I may test them wheth er or not they will walk in my law. sBut on the sixth day they shall pre pare that which they bring in, and it shall be twice as much as they gather daily.14b Accord ingly in the morning behold there was a fine substance like hoar-frost on the ground. Late Prophetic through the great and ter rible wilderness, wherein were fiery serpents and scorpions, and thirsty ground, where there was no wa ter; who brought forth f o r you water out of the flinty rock; 16who fed you in the wilder ness with man na, which your fathers knew not ; that h e might humble and test you in order to do good to you in your later days. Late Priestly Nar ratives shall be filled with bread; and you shall know that I am Jehovah your God.' 6And Moses and Aaron said to all the Israelites, At evening you shall know that Jehovah hath brought you out from the land of Egypt; 7and in the morning, you shall see the glory of Je hovah, because he heareth your mur muring against Je hovah; and what are we that you murmur against us ? 8And Moses said, Inasmuch as Je hovah will give you' in the evening flesh to eat, and in the morn ing bread to the full ; inasmuch as Jehovah heareth your murmur ings which you mur mur against him, and what are we? Your murmurings are not against us but against Jehovah. 13And it came to The • i maun pass in the even ing that the quails came up and covered the camp; and in the morning the dew lay around about the camp. 14aAnd when the dew that lay was gone, there was on the surface of the wilderness a small scale-like thing. Then Moses and Aaron said, 8 Num. 1 113 Heb., weep upon me. 2)0 Num. ll29] MANNA AND QUAILS Early Judean 20but a whole month,until it comes out at your nos trils, and is loathsome to you; because you have rejected Jehovah who is among you, and have wept before him, saying, "Why did we come out of Egypt?'" 21Then Mo ses said, The people among whom I am, are six hundred thousand men on foot; yet thou hast said, T will give them flesh that they may eat a whole month.' 22Can flocks and herds be slain sufficient for them ? or can all the fish of the sea be gathered sufficient for them ? 23But Jehovah said to Moses, Is Jeho vah's power limited?1 Now shalt thou see whether my promise to thee shall come to pass or not. Ephraimite Prophetic The 24aThen Moses went anddi- out, and told the people judg- the words of Jehovah. ment 31And a wind went forth from Jehovah and brought quails from the sea and scattered them upon the camp, about a day's journey on this side, and a day's journey on the other side, round 15And when the Is raelites saw it, they said to each other, What is it ? for they did not know what it was. And Moses said to them, It is the food which Jehovah hath given you to eat. 21And they gathered it every morning, each one as much [Ex. I615. 16 Late Priestly Narratives 16This is the command which Jehovah hath given, ' Gather from it each according to the quantity he can con sume; an omer apiece, according to the num ber of your persons, you shall take it, each man for those who are in his tent.' 17And the Israelites did so, and gathered, some more, some less. 18And when they measured it with an omer, he who had gathered much had nothing over, and he who had gathered little lacked nothing, each one had gathered as much as he could con sume. 19And Moses said to them, Let no one leave any of it until the morning. ^How ever they did not obey Moses; but certain men left some of it until the morning, and it bred worms and spoiled. Therefore Moses was angry with them. 22 And it came to pass that Memo- on the sixth day they gath- rial of ered twice as much food — „_?„„., . j, , uidniia two omers for each one — and all the princes of the congregation came and told Moses. 23And he said to them, This is because Jeho vah has commanded, ' To morrow shall be a day of rest, a sabbath, conse crated to Jehovah. Bake that which you wish to bake and boil, that which you wish to boil ; but all that is left over lay up in 'Num. ll^Heb., Is Jehovah's hand short? 211 Num. 113i] Early Judean about the camp, and about two cubits^above the surface of the earth. 32Therefore the people spent all that day and all the night, and all the next day, in gathering the quails. He who gathered least gathered ten homers;8 and they spread them all out for them selves about the camp. ^While they were still eatingh the flesh, before the supply was exhaust ed, the anger of Jehovah was aroused against the people, and Jehovah smote the people with a very great plague. 34Hence the name of that place was called Kibroth- hattaavah [Graves of the craving], because there they buried the people who had the craving. 35From Kibroth - hatta- avah the people jour neyed to Hazeroth, and remained at Hazeroth. [Ex. 1621' 23 Late Priestly Narra tives order to keep it until to morrow. ' 24So they laid it up until the next day, as Moses commanded, but it did not become foul, nor were there any worms in it. 25 And Moses said, Eat that to-day, for to-day is a sab bath to Jehovah ; to-day you will not find it in the field. 26Six days shall you gather it, but on the seventh day, the sabbath, there will be none. 31And the house of Israel called it manna; and it was white like coriander seed, and its taste was like wafers with honey. 32And Moses said, This is the command which Jehovah hath given: 'An omerful of it shall be kept for your descendants,' that they may see the food with which I fed you in the wilderness, when I brought you forth from the land of Egypt.' 33And Moses said to Aaron, Take a jar and put an omer ful of manna in it and deposit it before Jehovah, to be kept for your descendants. 34As Jehovah commanded Moses, so Aaron deposited it before the ark of the testimony, to be kept. 35hSo they ate the manna until they came to the frontier of the land of Canaan. "_fow an omer is the tenth part of an ephah . LIFE IN THE WILDERNESS Ephraimite Prophetic as he could consume ; and when the sun became hot. it melted. 27But when on the seventh day some of the people went out to gather, they found none. 28Then Jehovah said to Moses, How long do you re fuse to keep my com mandments and my laws? 35aAnc the Is raelites ate the manna forty years until they came to a habitable land. § 88. Drawing Water from the Rock, Ex. 1710-1, Num. 1216, 201- Early Judean Com- Num. 12 16Afterwards th_£e<£ the people set forth from Jack of Hazeroth, and encamped water Ephraimite Prophetic Num. 20 lbWhile the people were staying in Kadesh, Miriam Late Priestly Narra tives Num. 20 laThen the Israehtes, the whole e Num. ll32 About 100 bushels. Although similar in sound, the homer is distinct from omer in Ex. &¦ ». Cf. Appendix IX. b Num. ll33 Heb., while the flesh was still between their teeth. ' Ex. 1632 In the Heb. the first part of Jehovah's command is given in the indirect discourse. § 88 The restoration of the section Ex. 16, 17 (cf. note § 74) to its original position after the events at Sinai at once facilitates the solution of the difficult problems in Ex. 171-7. Num. 201"13 contains a close parallel, the language and ideas of which proclaim that it is from the late priestly source. Fragments, however, are found of a prophetic version in ^ 5 in which the people are represented as striving simply with Moses, while in the priestly parallel the as sembled congregation complain against both Moses and Aaron, 2. Note also that 4 and 6 are duplicates. The Deuteronomic parallel, Dt. 83, "• L6, which depends not upon the priestly but the early 212 Num. 1216] Early Judean in the wilderness of Par- an. Ex. 17 3And the peo ple were thirsty there for water, and murmured against Moses, and said, Why have you brought us up from Egypt to kill us with our children and cattle, with thirst ? Moses answered, 2bWhy do you test Jehovah ? 7a- cSo he called the name of the place Massah [Testing], because they tested Jeho vah, saying, Is Jehovah among us or not? WATER FROM THE ROCK Ephraimite Prophetic died and was buried there. Ex. 17 lcAnd when there was no water for the people to drink, 2athe people contended with Moses, saying, Give us water that we may drink. But Moses said to them, Why do you contend with me? Num. 20 5And they said, Why have you made us come up out of Egypt, to bring us into this evil place ? it is no place for seeds, nor figs, nor vines, nor pome granates, neitheris there any water to drink. [Num. 201 Late Priestly Narra tives congregation, came into the wilderness of Zin in the first month. 2And there was no wa ter for the congrega tion; so they assembled against Moses and Aaron, 3band said, Would that we had died when our kinsmen died before Jehovah! 4And why have you brought the assembly of Jehovah into this wil derness, that we should die here, we and our cattle ? prophetic versions, brings the smiting of the rock in immediate conjunction with the provision of manna. It is also to be expected at the beginning of the wilderness life. The introduc tion to the priestly version, Num. 20la, places it definitely during the first month when the He brews entered the wilderness of Zin, the centre of which was Kadesh. Cf . Num. S339, 27]3. The reference in 20lb, which from its allusion to Miriam is identified with the Ephraimite source, localizes it at Kadesh, and suggests that the fragments of the second version in 3a- 5 are also from the same narrative and that that source, like the priestly, associates Meribah (the place of con tention) with Kadesh. Later allusions to the smiting of the rock designate the place as Meri bah of Kadesh, Num. 2714, Dt. 32", Ezek. 47", 4828. The identification, therefore, seems to be well established and was probably derived from the Ephraimite version. The stories may represent the ancient tradition regarding the origin of the famous spring at Kadesh. It is now generally recognized that two distinct abbreviated versions of the smiting of the rock are closely welded together in Ex. 17u7. Vss. ">• 2« is a duplicate of >. 2b. In 7 the origin of the names of two distinct places is given. Cf. Dt. 33s where Massah and Meribah are mentioned together, but as different sites. So elsewhere in Dt. The analysis is reasonably certain : the murmuring of the people and the reference to their cattle (cf . Ex. 96, IO9' *, 1232. 3s, 1913, 34s) in 3 indicate clearly that it belongs to the Judean narratives. With it goes 2b, which has been trans posed in the process of amalgamation, and its sequel, 7a- c. The resemblance of this brief story to that in Ex. 1411 and Num. ll15. 20 is unmistakable. It is apparently the Judean parallel to the Ephraimite Massah story in Ex. 16, § 87 ; but since, like the Meribah stories, it is concerned with the securing of water, not of food, it is joined with them. The other parallel in Ex. 17'-7 is clearly from the Ephraimite source, as is indicated by the phraseology and the rod in the hand of Moses, with which he smites the rock, even as in the corresponding plague stories. This brief Ephraimite version of the Meribah story is evidently identical with the fragments in Num. 203a. 5_ Vs. 3a in fact is word for word the same as Ex. 172a, and 6 supplies the answer to Moses's otherwise unanswered question in Ex. 172b — the plural verb in 6» being clearly due to the redactor. It is not entirely certain that the Judean parallel which localizes the murmuring for water at Massah originally stood after the Sinai incidents. That it did is strongly suggested (1) by the fact that it would naturally be expected at the beginning of the life in the wilderness; (2) its position in a context which has apparently been transposed in toto; (3) by the fact that it is the Judean parallel to the Meribah stories and deals with the same incidents; (4) by Dt. 338, which mentions Massah and Meribah together; (5) by Dt. 9M, which brings Taberah, Massah and Kibroth-hattaavah in close conjunction. If the detached Num. 1216 originally introduced the Judean version, the parallel with the priestly is perfect, for the wilderness of Paran in one corresponds to the wilderness of Zin in the other. Unfortunately only a fragment remains of What — to judge from the many references — was originally an important story. 213 Ex. 174] LIFE IN THE WILDERNESS [Num. 206 Ephraimite Prophetic water Ex. 17 *Then Moses from the • j . t l 1 smitten cried to Jenovah saying, What shall I do unto this people? they are almost ready to stone me. 5And Jehovah said to Moses, Pass on before the people and take with thee some of the elders of Israel ; and thy staff with which thou smotest the river, take in thy hand and go. 6Be- hold, I will stand before thee there upon the rock as in Horeb ,k and when thou shalt smite the rock, there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel. 7hAnd he called, the place Meribah [Con tention], because of the contending of the Israel ites. Late Priestly Narratives 6Then Moses and Aaron went from the pres ence of the assembly to the door of the tent of meeting, and fell upon their faces; and the glory of Jehovah appeared to them. 7And Jehovah said to Moses, 8Take the staff and assemble the congregation, thou, and Aaron thy brother; com mand' the rock in their presence to give forth its water, and thou shalt bring water out of the rock for them; thus thou shalt give the congregation and their cattle drink. 9So Moses took the staff from before Jehovah, as he commanded him. 10 And when Moses and Aaron had gathered the assembly together before the rock, he said to them, Hear now, you rebels, Is it from this rock that we must bring forth water for you ? 11Thereupon Moses raised his hand, and struck the rock with his staff twice, and water came forth abundantly, so that the congregation drank, and their cattle. 12And Jehovah said to Moses and Aaron, Because ye believed not in me, to treat me as holy in the eyes of the Israelites,1 therefore ye shall not bring this assembly into the land which I have given them. 13These are the waters of Meribah [Con tention]; because the Israelites contended with Jehovah, and he vindicated his holiness among them. The bat tle and victory § 89. Conflict with the Amalekites, Ex. 178"16 Early Ephraimite Prophetic Narratives Ex. 17 8Then Amalek came and fought with Israel in Rephidim. 9And Moses said to Joshua, Choose men and go fight with Amalek. To-morrow I will stand on the top of the hill with the rod of God in my hand. 10So Joshua did as Moses had said to him, and fought with Amalek; and Moses, Aaron and Hur went up to the top of the hill. nAnd whenever Moses held up his i Num. 208b Heb. has a plural verb although the context indicates that it must orieinallv have been singular. k Ex. 176 The original Ephraimite version may have been localized at Sinai-Horeb or more probably in Horeb was originally a later note which has crept into the text. 1 Num. 2012 The sin of Moses, which is often alluded to in the subsequent priestly traditions has been obscured, so that its exact nature can only be conjectured. It was probably to the' effect that he failed to command the rock to give forth water, 208b, and thus to demonstrate before the people Jehovah's supreme power. § 89 Recent commentators on this section are all agreed that it belongs at a later point in the narratives than its position in Ex. suggests. It has no real connection with its context except that it is apparently a part of the series of transposed narratives in Ex. 16 18 Cf note § 74. In Ex. 33u Joshua is seemingly introduced for the first time as a young man who min istered to Moses in the tent of meeting, but here he figures as a well-known, experienced com mander, even as in the book of Joshua. Moses also appears to be an old man whose hands must be supported. In Gen. 147 the Amalekites are located near Kadesh, and elsewhere in the tra ditions and later histories they are found on the southern borders of Canaan. Cf. Num. 13™ 214 CONFLICT WITH THE AMALEKITES [Ex. 17u Early Ephraimite Prophetic Narratives hand, Israel prevailed; and whenever he let down his hand, Amalek prevailed. 12But when Moses' hands became weary, they took a stone and put it under him, and he sat on it, while Aaron and Hur held up his hands, the one on the one side and the other on the other. So his hands were supported until the going down of the sun. 13And Joshua laid Amalek and his people low with the edge of the sword. 14Then Jehovah said to Moses, Write this for a memorial in a book and re- Cause of hearse it in the ears of Joshua: that I will utterly blot out the remembrance reditary of Amalek from under heaven.™ 15Then Moses built an altar, and called the again./ name of it Jehovah-nissi [Jehovah my banner] ;n 16and he said, Jehovah hath aiekites sworn; Jehovah will have war with Amalek from generation to generation. § 90. Mission and Report of the Spies, Early Ju dean Num. 13 *7b Then Mo ses took cer tain men and said to them, Go up now Ephraimite [Dt.l22'23] Then the peo ple came near to Moses and said, Let us send men to spy out the Late Prophetic Dt. 1 20ThenI [Mo ses] said to you, 'You have come to the hill-coun- Num. 13, 141-10, Dt. I50"32 Late Priestly Narratives Num.13 xThen Jehovah These- said to Moses, 2Send men, and° that they may spy out the lortho} land of Canaan, which I am the spies about to give to the Israel ites ; from each tribe of their 1 fathers shall ye send a man, 1425, 43, «, The Hebrews encounter them as they go up to force an entrance in Canaan. Rephi dim may have been added by an editor. In the itineraries it is located next to Sinai, which in turn was probably in the vicinity of Kadesh, so that the mention of that site is not incompatible with the probable conjecture that this tradition records the decisive struggle whereby the Israel ites drove out the nomadic inhabitants of the pasture-lands about Kadesh and thus gained possession of the territory, where they remained for a generation, more or less. The story is evidently from the Ephraimite narratives, as is shown by the use of the rod of God in 9 and the prominence of Aaron, Hur and Joshua the son of Nun. Cf . Ex. 2413- 14. m 1714 Cf. Dt. 2S1'-1 s. The verse may be a later insertion in Ex. n 1715 Heb. word unusual. It may be a variant of the word throne. So Sam. A slight and more probable emendation gives the above. § 90 This story records the unsuccessful attempt of the Hebrews to enter Canaan directly from the south. As in the case of the most important incidents, each group of narratives had its distinct version. Although very closely united, three surprisingly complete parallels can be distinguished in Num. 131-141 5. The identification of the late priestly is, as usual, the easiest. According to 131_l7a twelve men, one from each tribe, set out from the wilderness of Paran, and in exactly forty days, 25, they bring back an unfavorable report to Moses and Aaron and the con gregation, 25- 26- 32. Joshua and Caleb, at the risk of their life, try to persuade the people to go up, 14la> 2b- 5-7- 9a- 10. The Deuteronomic parallel facilitates the identification of the Ephraimite version. The parallelism between Num. 1317b. I3«. «. 2°. 21". 23. m. a* and Dt. I24. 2S is so close that it makes it possible to reconstruct with assurance the first part of the story which is lacking. Consistent with the representation of the Ephraimite narratives, the spies set out from Kadesh, where the people remain. The list of people in ^ & appears to belong to the same source. The limita tion of the territory of the Canaanites to the Jordan valley and the coast plains is seemingly {)eculiar to it, and very different from the representation of the Judean. Cf., e. g., 1443. Thf ocation of the Ammonites in the hill-country and certain characteristic expressions confirm the classification. The Deuteronomic parallel is also helpful in reconstructing the Ephraimite version in Num. 141*10. . It demonstrates that the words of Moses in ob are attributed in the re arrangement of the editor to Joshua and Caleb. The words in 8 were probably likewise origi nally first uttered by Caleb, and belong to the Judean narratives, as such expressions as a land flowing with milk and honey (cf. IS27*) and our wires and our little ones will be a prey indicate. The version found in the remaining verses of 13 have the characteristics of the Judean nar ratives. Caleb, not Aaron or Joshua, is the chief spokesman, 30, and Moses alone accepts his counsel. Here the spies penetrate only to Hebron, M, while in the Ephraimite they go to the valley of Eshcol, 23, and in the late priestly to Hamath in the extreme north. The prominence of Caleb and the names of the children of Anak, 22, are all peculiar to the Judean source. Cf . Judg. 1, § 114. t The phraseology, e. g.,a land flowing with milk and honey, "a, leaves little doubt as to the classification. 215 Num. 1317b.c] LIFE IN THE WILDERNESS [Dt. I20, Num. 132 Early Ju dean into the South Coun try, 18and see what the land is, and the people who dwell therein,whether they are strong or weak, wheth er few or many, 19and what the land is in which they dwell, wheth er it is good or bad; and what the cities are in which they dwell, wheth er in camps or in strong holds. Ephraimite land and bring us a report of the way we must go up and what the cities are which we shall find there. And the plan pleased Moses and he took twelve men, one from each tribe, and said to them, Num. 13 17cGo up into the hill-coun try, 20and see what the land is, whether it is fertile or barren,wheth- e r there i s wood in it or not. And ex ert yourselves to bring some of the fruit of the land. Now the time was the time of the first ripe grapes. Late Prophetic try of the Am orites, which Jehovah our God is about t o give u s. 21Behold Je hovah your God hath set the land be fore you; go up, take pos session, as Je hovah the God of your fathers hath commanded you, fear not, neither be dismayed.' 22Then you came near to me, every one of you, and said, 'Let us send men be fore us, that they may spy out the land for us, and bring us a re port of the way by which we must go up and the cities to which we shall come.' 23 And t h e plan pleased me well; so I took twelve men of you, one man for each tribe. Late Priestly Narratives every one a prince among them. 3So Moses sent them from the wilderness of Pa- ran according to the com mand of Jehovah; all of them were men who were heads of the Israelites. 4And these were their names: from the tribe of Reuben, Shammua the son of Zaccur. 5From the tribe of Simeon, Shaphat the son of Hori. 6From the tribe of Judah, Caleb the son of Jephunneh. 7From the tribe of Issachar, Igal the son of Joseph. 8From the tribe of Ephraim, Hoshea the son of Nun. 9From the tribe of Benjamin, Palti the son of Raphu. 10From the tribe of Zebuiun, Gaddiel the son of Sodi. nFrom the tribe of Joseph, of the tribe of Manasseh, Gaddi the son of Susi. 12From the tribe of Dan, Ammiel the son of Gamalli. 13From the tribe of Asher, Sethur the son of Michael. 14From the tribe of Naphtaii, Nahbi the son of Vophsi. 15From the tribe of Gad, Geuel the son of Machi. 16These are the names of the men whom Moses sent to spy out the land. And Moses called Hoshea the son of Nun, Joshua.0 17aAnd Moses sent them to spy out the land of Canaan. • Num. 131" According to the priestly narratives the name Jehovah was not revealed until after the birth of Joshua, Ex. 6, § 61. Accordingly the author reasons that the name could not have originally contained the shortened form of Jehovah and so attributes the form Joshua to Moses. 216 Num. 1322. 2>»] MISSION OF THE SPIES [Dt. I2*, Num. 1321b Early Judean Ephraimite Late Prophetic 22So they went up 21 "So they went up 24Then they by the South Coun- 23and when they turned and try, and came to came to the valley of went up into Hebron; and Ahi- Eshcol, they cut the hill-coun- man, Sheshai and down from there a try, and came Talmai, the chil- branch with one clus- to the valley dren of Anak, were ter of grapes, and of Eshcol, and there. (Now Hebron carried it upon a spied it out. was built seven staff between two 25And they years before Zoan men, and also some took some of in Egypt). 27&Then of the pomegranates, the fruit of the they returned and and some of the figs, land in their told him, saying, 24That place was hands, and We came to the called the valley of brought it land to which you Eshcol [Grape-clus- down to u s sent us; and surely ter], because of the and reported it flows with milk cluster which the Is- to us, saying, and honey. 28But raeiites cut down 'It is a good the people who from there. 26bAnd land which dwell in the land they returned to Ka- Jehovah our are strong, and the desh, and brought God is about cities are fortified, back a report to to give to us. and very large; and moreover w e saw the children of Anak there. 30Then Caleb stilled the people before Moses.P and said, We surely ought to go up and take possession of it ; for we are well able to overcome it. 31But the men who went up with him said, We are not able to go up against the people; for they are stronger than we. Ephraimite 21aSo they went up 23and when they came to the valley of Eshcol, they cut down from there a branch with one clus ter of grapes, and carried it upon a staff between two men, and also some of the pomegranates, and some of the figs. 24That place was called the valley of Eshcol [Grape-clus ter], because of the cluster which the Is raelites cut down from there. 26bAnd they returned to Ka desh, and brought back a report to them, and showed them the fruit of the land, 27band said, This is the fruit of it. 29 (The Amalekites. were dwelling in the land of the South; and the Hittites and the Jebusites and the Amorites in the hill-country; and the Canaanites were dwelling by the sea, and along by the side of the Jordan.) 33 And there we saw Nephilim [giants], (the sons of Anak are some of the Nephilim),1! and we were in our own eyes as grass hoppers, and so we were in their eyes. Late Priestly Narratives 21bSo they Their spied out the iS™7 land f r o m port the wilderness of Zin to Re- hob, to the en trance of Ha- math. 25 And when they returned from spying out the land at the end of forty days, 26athey came to Moses and Aaron, and all the congrega tion of the Is raelites in the wilderness of Paran. 32And they rendered a bad report to the Israelites of the land which they had spied out say ing, The land through which we have gone to spy it out, is a land th at eats up its in habitants; and all the people that we saw in it are men of great stat ure. P Num. 1330 Heb. and Syr. seem to mean, stilled the murmurings of the people against Moses. Q Num. 1333 An explanatory gloss not found in the Gk. 217 Num. 141] Early Judean 14 lcThen people LIFE IN THE WILDERNESS [Dt. I26, Num. 141' Ephraimite Late Prophetic 14 lbThen 26Yet you would the people not go up, but re- cried aloud, belled against the 4and said to command of Jeho- one another, vah your God, 27and Let us make murmured in your a captain and tents, and said, return to ' Because Jehovah Egypt. [Dt. 1 hated us, he hath 29a] But Mo- brought us forth ses said to out of the land of them, 9bDo Egypt, to deliver us not be afraid into the power of the of the people Amorites, to destroy of the land, us. 28 Whither are we for they are going up ? Our kins- our bread, men have made us Their de- lose heart, saying, fencer is re- "The people are moved from greater and taller over them, than we; the cities whereas Jeho- are large and forti- vahiswithus; fied even to heaven; do not be and moreover we afraid of have seen the sons of them.[Dt.l32] the Anakim there." ' But the people 29Then I said to you, would not trust 'Fear not, neither in Jehovah. be afraid of them. ' 30Jehovah your God, who goeth before you, he himself shall fight for you just as he did for you in Egypt before your eyes, 31and in the wilderness, where you have seen how Jehovah your God carried you, as a man carries his son, in all the way that you went, until you came to this place.' 32Yet in spite of this assurance you did not trust Jehovah your God. Murmur ing of ., the peo- tne pie at the report of Wept that the spies • , . o night, 3say- ing, Why did Jehovah bring u s t o this land, to fall by the sword ? Our wives and our little ones will be a prey! were it not better for us to ret u r n t o Egypt? But Caleb replied 8If Jehovah delights in us, then he will bring us into this land, and give it to us; a land which flows with milk and honey. Late Priestly Nar ratives 14 laThen all the congregation lifted up their voice 2and all the Israelites mur mured loudly against Moses and Aaron and the whole con gregation said to them, Would that we had died in the land of Egypt! or would that we had died in this wilder ness! 5Then Moses and Aaron fell on their faces before all the assembly of the congregation of thels- raelites 6And Joshua the son of Nun and Caleb the son of Jep- hunneh who were a- mong those who spied out the land tore their clothes, 7and said to all the congregation of the Israelites, The land through which we passed to spy it out is a very good land. 9aOnly do not rebel against Jehovah. 10But all the congre gation gave com mand to stone them with stones. Then the glory of Jehovah appeared in the tent of meeting to all the Israelites. » Num. 140b Heb., shadow, i. e., the protection of their gods. Cf . Ps. 91', 121«. 218 Num. 1411- 2S] PUNISHMENT OF THE PEOPLE [Dt. I34, Num. 142a §91. Punishment and Defeat of the Rebellious People, Num. 14lul5, 211"3, Dt. I84"46 Early Judean Num. 14 "And Jehovah said to Moses, How long will this peo ple despise me ? and how long will they refuse to trust me, in spite of all the signs which 1 have worked among, them? 12I will smite them with a pestilence, and disin herit them, and will make thee a nation greater and mightier than they. 13But Moses said to Jehovah, Then the Egyptians will hear it (for thou broughtest this people in thy might from among them), "and they will tell it to the inhabitants of this land. They have heard that thou, Jehovah, art in the midst of this peo ple ; for thou, Jehovah, art seen eye to eye, and thy cloud standeth over them, and thou goest before them in a pillar of cloud by day, and in a pillar of fire by night. Early Ephraimite 1425(Now the Amalekites and the Canaanites were dwelling in the lowland).8 Therefore Je hovah said, To-m o r r o w turn and go into the wil derness by the w ay leading to the Red Sea. 39bBut the people mournedgreatly. 40And early the next morning they went up to the top of the mountain, Late Prophetic Dt.l34And when Jehovah heard what you said, he was angry and took an oath, saying, 35'Surely there shall not one of these men of this evil generation see the good land which I swore t o give t o your fathers, 36except Ca leb the son of Jephunneh; he shall see it; and to him Late Priestly Narra tivesNum. 14 26Thenjeh?- Jehovah said to Mo- mndem j a 97tt nation ses and Aaron/'How 0f the long shall I bear with $£ el" this evil congrega tion, that murmurs against me? I have heard the murmur ings of the Israelites which they utter against me. 28Say to them, 'As I live, saith Jehovah, exact ly as ye have spoken in mine ears, so will I do to you: 29your dead bodies shall fall in this wilderness; and all who were numbered of you, ac cording to your whole § 91 The detailed characteristics of the different strands, as illustrated in the preceding sections, reappear in Num. 1411-36. The priestly version is a unit, »-», with the exception of ", which is an echo of the Judean passage 3, and E' a, which are duplicates of s- ">, »> 3S. The latter part of a has apparently been revised by a later editor. Possibly the forty years is also from him. The long section 1M* probably embodies original early Judean material, but it has been expanded with a didactic purpose. The language shows many points of contact with the late prophetic and priestly parallels. Trie unusually full Deuteronomic parallel reveals dependence upon both the Judean and Ephraimite versions. In Bt. I35- s6, e. g. , it is distinctly stated and is in keeping with the Judean, and Num. 1424, that Caleb alone was to go up to Canaan and that the title to the land which he had spied out should be assured to him (cf. Judg. 1, § 114). But in Dt. I38, following the Ephraim ite, which alone of the prophetic sources mentions Joshua, that hero is placed on the list of those who should see the promised land. Dt. 1* repeats verbatim the command in Num. l^K and from this point on seems to follow the Ephraimite very closely. The sequel of 25b is clearly S9b, «., The phraseology strongly confirms this conclusion. In 41-43 the same source seems to be represented, although the passage may possibly be from the Judean. Vs. 2t» has no obvious connection with its immediate context. It appears to be an explanatory note intro ductory to the story in 40_45. The Judean parallel to the account in Num. 1440-45 of an abortive attempt to enter Canaan from the south is found in 211-3. The passage has no connection with its context, but rather interrupts the account of the journey from Kadesh around southern Edom to the east-Jordan territory, § 97. Like 1444, 211 records a disaster at Hormah. The foes, in keeping with the peculiarities of the Judean source, are called Canaanites.. Vss. 2> 3 bear the unmistakable marks of Deuteronomic redaction. Cf. the characteristic idioms, deliver into my hand, Dt. I27, 224> 3°, 32, 724, etc., and devote or completely destroy, Dt. 2s4, 38, 72, etc. These verses may well be the later version of Judg. I17, according to which the tribes of Judah and Simeon destroyed Zephath and called it Hormah. The awkward introduction of the king of Arad and Israel in stead of the people as above also suggests the later point of view; It is possible that in the original Judean narratives, the stories connected with the mission of the spies were intended primarily to record the fact that the Calabites: unlike most of the Heb. tribes, penetrated Canaan directly from the south. In the other versions they aim to ex plain why the Israelites did not proceed at once to the land which later became their home. ¦ Num. 142S Lit. , the Shephelah, lying between the Judean hills and the Philistine plains. 219 Num. 1415. 40] LIFE IN THE WILDERNESS [Dt. I36, Num. 1429 Early Judean "Now if thou shalt kill this people as one man, then the nations which have heard the fame of thee will say, 16' Because Jehovah was not able to bring this people into the land which he prom ised to them with an oath, therefore he hath slain them in the wil derness. ' 17But now, I pray thee, let the power of the Lord be great, according as thou hast spoken, saying, 18' Jeho vah is slow to anger, and abundant in loving- kindness, forgiving in iquity and transgres sion ; although he does not leave it unpunished, visiting the iniquity of the fathers upon the children, upon the third and fourth generation. ' 1 9Pardon, I pray thee, the iniquity of this people according to thy great loving-kindness, and ac cording as thou hast for given this people, from Egypt even until now. 20Jehovah said, I have pardoned accord ing to thy word ; 21but as surely 'as I live, and as surely as the whole earth shall be filled with the glory of Jehovah, 22of all the men who have seen my glory and my signs which I performed in Egypt and in the wil derness, and yet have tempted me these ten times, and have not hearkened to my voice, 23not one shall see the land which I promised to their fathers with an oath, neither shall any of those who despised me see it ; 24but my ser vant Caleb, because he had another spirit in him, and hath followed me unreservedly, him will I bring into the land to which he went, and his descendants shall possess it. Early Ephraimite saying, Lo, we are here and will go up to the place which Jeho- v ah hath promised, for we have sinned. 41Bul Moses said, Why now will you transgress the command o f Jehovah, for that can- n o t bring prosperity? 42Do not go up, for Jeho vah is not among you, to keep you from being smitten down before your enemies. 43For there the Amalek ites and the Canaanites* are before you, and you shall fall by the sword; be cause you have turned back from fol lowing Jeho vah therefore Jehovah will not be with you. Late Prophetic I will give the land that he hath trodden upon, and to h i s children because he has fully followed Je hovah.'37 Also Jehovah was angry with me for your sakes, saying, 'Thou also shalt not go in there; ^Josh ua the son of Nun, who standeth be fore thee, he shall go in thither; en courage him, for he shall cause Israel to inherit it. 39M o r e o ver your little ones, that ye said should b e a prey, and your children who this day have no knowledge of good and evil, they shall go in thither, and to them I will give it, and they shall possess it. 40But do ye Late Priestly Narra tives number, from twenty years old and up ward, who have mur mured against me. 30 Assuredly ye shall not come into the land, concerning which I promised with an oath that I would settle you there in, except Caleb the son of Jephunneh, and Joshua the son of Nun. 34Accord- ing to the number of the days in which ye spied out the land, even forty days, for every day a year, shall ye bear your iniqui ties, even forty years, and ye shall know how I am estranged from you.* 35I Jeho vah have spoken, surely this will I do to all this evil con gregation, that are gathered together against me; in this wilderness they shall be destroyed, and there shall they die.' 36 And the men whom Moses sent to spy out the land, who return ed and made all the congregation mur mur against him by bringing up a bad re port against the land, 37even those men who brought up a bad re- * Num. 1434 Heb. is doubtful. Gk., wrath of my anger. 220 Num. 1431- 44] PUNISHMENT OF THE PEOPLE [Dt. 14°, Num. U37 Early Judean 31But your little ones, that ye said should be a prey, them will I bring in, and they shall know the land which ye have rejected. 32But asforyou your dead bodies shall fall in this wilderness. 33 And your children shall be wanderers11 in the wilderness forty years, and shall Buffer for your acts of apostasy until your dead bodies be con sumed in the wilderness. Num. 21 'Now when the Canaan itish king of Arad, who dwelt in the South Country, heard that Israel had comev by the way of Atharim,w he fought against Israel, and took some of them captive. 2Then Israel made a vow to Jehovah, and said, If thou wilt indeed deliver this peo ple into my power, then I will devote their cities to destruction. 3And Jehovah hearkened to the voice of Israel, and delivered up the Ca naanites, and they de voted them and their cities to destruction. Hence the name of the place was called Hor mah [Devoted to de struction]. Ephraimite 44But they presumed to go up to t h e top of the mountain;neither theark of the cove nant of Jeho vah, nor Mo ses, however, went out of the camp. 45Then the Amalek ites and the Canaanitesxwho dwelt in that mountain, came down and defeated them and strewed the way with their slain, even to Hormah. Late Prophetic turn and march into the wilderness by the way leading to the Red Sea.' Late Priestly Narra tives port of the land, died by the plague before Jehovah. 38But Josh ua the son of Nun, and Caleb the son of Jephunneh, remained alive of those men who went to spy out the land. 39aAnd Moses told these words to all the Israelites. 41Then you answered me, 'We Their have sinned against Jehovah, we will St hot go up and fight, just as Jehovah our mah God commanded us.' And every man of you girded on his weapons of war, and you were about to go up into the hill-country, 42when Jehovah said to me, 'Say to them, "Do not go up, nor fight ; for I am not among you ; lest ye be defeated before your ene mies." ' 43Thus I spoke to you, but you did not hearken; you rebelled against the command of Jehovah, and were presumptuous, and went up into the hill-country. 44Then the Amorites who dwelt in that hill- country came out against you and pursued like bees, and left your slain in Seir, even to Hormah. 45And when you returned and wept before Jehovah, Jehovah did not hearken to your voice, nor give ear to you. 46So you remained in Kadesh. « Num. 1433 Heb. and Syr. lit., shepherds. " Num. 211 Cf. Num. 3340, a later duplicate; And the Canaanites, the king of Arad, who dwelt in the south in the land of Canaan, heard of the coming of the Israelites. w Num. 211 Syr., Sam., Lat., Aquila, and Symm., the way of the spies. Gk., however, sup ports the Heb., and other versions probably were misled by the similarity of the word for spy. x Num. 1443- 45 Canaanites seems to have been an editorial addition from the Judean parallel which speaks only of the Canaanites, 21*> 3. In the Ephraimite narratives the Canaanites are described as dwellers on the plains. Cf. 1329, § 90. 221 Num. 16lb] LIFE IN THE WILDERNESS § 92. Destruction of the Rebels Dathan and Abiram, Num. 16lb- 2a' 12> 13_15» 25, 26, 27b-31a- 32a- 33a- b> 3*, Dt. ll5-'' i?arZ?/ Judean Prophetic Narratives Mutiny Num. 16 lbThen Dathan and Abiram the sons of Eliab the son of Pallu, thi£a" son of Reuben, took men, 2aand rose up before Moses. 12And Moses sent Abiram to summon Dathan and Abiram the sons of Eliab; but they said, We will not come up; 13is it a small thing that you have brought us up out of a land flowing with milk and honey, to kill us in the wilderness, but you must even make yourself a prince over us ? 14Moreover you have not brought us into a land flowing with milk and honey nor given us possession of the fields and vine yards; will you throw dust in oury eyes?z we will not come up. sioses-s 15Then Moses was very angry and said to Jehovah, Do not respect their andteBt offering; I have not taken a single ass from them, neither have I hurt one of warning t^em 25^nd Moses rose up and went to Dathan and Abiram, and the elders of Israel followed him. 26And he said to the congregation, Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest you be swept away in all their sins. 27bAnd Dathan and Abiram came out, and stood at the door of their tents with their wives and sons and little ones. His ap- 28Then Moses said, By this you shall know that Jehovah hath sent me to Jehovah do all these works; that it was not of mine own choice. 29If these men die the v|neade- common death of men, or if they share the usual fate of men, then Jehovah cision § 92 The narratives furnish little information regarding the traditional forty years of wandering in the wilderness. Among a people condemned to a life in striking contrast with what they had hoped at once to enjoy in Canaan, mutinies were to be anticipated. Two, and possibly four, are recorded in Num. 16. That the chapter is composite is evident. Duplicates abound. Cf.pand17; 24anda; ^and32*'33*5. In32- & it is stated that the earth opened and swallowed up the rebels so that all went down to the pit and the earth closed upon them, and then in ffi it is recorded that fire came forth from heaven and devoured them. The sudden transitions from the lan guage and ideas of the prophetic to those of the priestly also facilitate the analysis. Later references indicate that there was a priestly story m which Korah and his associates were de stroyed by fire. This can be clearly distinguished in 16. Cf. § 94. The Deuteronomic par allel, however, knows nothing of this priestly story of Korah, and reproduces briefly, but in almost the same language, the story of Dathan and Abiram. This departs widely from the Korah tradition. The mutiny is directed against the secular authority of Moses, not against the priestly leadership of Moses and Aaron. The leaders and apparently the occasion are entirely distinct. The method of punishment is also strikingly different. Cf. 32- a and 3i. Really the only point of contact is that the authority of Moses is in each case disregarded. The close amalgamation of two so fundamentally distinct traditions is almost without parallel in the O.T. The prophetic tradition itself is either composite or else has been expanded by additions drawn from another source. The linguistic and other characteristics indicate that most of it is from the Judean source. This is true of 13> l5> wb- 27_-3]. mtt- ys nb( however, seems to be an Ephraimite duplicate of llfl, Ka of 31, and 33b- M the natural sequel of 32a. It is the language of these Ephraimite fragments which is reproduced in the Deuteronomic parallel. The opening verse also presents difficulties. Bacon has brilliantly developed the suggestion that the priestly story of Korah's mutiny was derived from the Judean source which originally read, Now Korah the son of Kenaz and On the son of Pelath, men of renown, took an offering for Jehovah, etc. (Exodus, 304). It is argued that their sins consisted in disputing with Moses the right to offer sacrifices in behalf of the people. This, however, assumes an idea which is con trary to the teaching of the Judean narratives and which certainly is not prominent in the present context. Num. 268, which is modelled after 16, makes Dathan and Abiram the sons of Eliab the son of Pallu the son of Reuben. This probably represents the original text of 1 61, for Pallu (and never Eliab, except in Dt. ll6) is always represented as the son of Reuben, e. g., Ex. 614. On, the son of Pelath, which is found in the Heb., is nowhere else mentioned in the subsequent context of 16 or in the O.T. The omission in Dt. ll6 confirms the conclusion that it is a scribal error for son of Pallu. y Num. 1614 Heb., of these men; but Syr. and Lat. has our, which is demanded by the con text. ¦ Num. 1614 Heb. lit., bore out. So Judg. 1621; but the meaning here seems to be better expressed by the idiom given above. 222 DATHAN AND ABIRAM [Num. 1629 Early Judean Prophetic Narratives hath not sent me. 30But if Jehovah does something unprecedented"2 and the ground opens its mouth, and swallows them up, with all that belongs to them, and they go down alive to Sheol, then you shall understand that these men have despised Jehovah. 31And it came to pass as he fin ished speaking all these words, that the ground which was under them was cleft, 32»and the earth opened its mouth, and swallowed them up, with their households. 33a" bSo they and all that belonged to them, went down alive into Sheol; and the earth closed upon them. 34And all the Israelites who were round about them fled at their cry ; for they said, Lest the earth swallow us up. rebels Late Prophetic Narratives Dt. 11 6You know what Jehovah Judz- did to Dathan and Abiram, the sons upon the of Eliab, the son of Reuben; how the earth opened its mouth and swallowed them up with their house holds and their tents and every living thing that followed them in the midst of all Israel ; 7f or your eyes have seen all the great work which Jehovah did. 93. Divine Confirmation of the Prerogatives of the Aaronic Priesthood, Num. 16la' ,"-11. 16-2'i !7> '2i>. «°. 85-50 17 181-' Very Late Priestly Nar ratives16 laNow Korah the son of Izhar, the son of Kohath, the son of Levi, with his kinsmen mur mured against Moses and Aaron, saying, 7bYou take too much upon your selves, O sons of Levi. 8Then Moses said to Korah, Hear now, O sons of Levi; 9is it too little for you, that the God of Late Priestly Num. 16 laNow Korah 2bwith certain of the Israelites, two hundred and fifty princes of the congregation, those who were called to the assembly, men of repute, 3came together against Moses and Aaron, and said to them, You take too much upon you, for every man in the entire congregation is holy, and Jehovah is among them. Why then do you exalt yourselves above the assembly of Jehovah ? 4And when Moses heard it, he fell upon his face; 5and he said to Ko- Protest against thepriestly preroga tives Moses'sproi iosal to ap- Israel hath separated you from the congregation SIhovah " Num. 1630 Heb., creates a creation. § 93 The prophetic account of the revolt of Dathan and Abiram has already been dis tinguished, § 92. The remainder of 16, however, is not a unit, although it is all from the late priestly school of writers. The older traditions represent Korah, at the head of two hundred and fifty princes of the congregation, as protesting against the limitation of the priestly rights to the tribe of Levi, claiming that all the congregation are holy, 3. The fact that the Manassites later disclaim any connection with the revolt of Korah, Num. 273, and thedescriptionof the princes, indicate that the rebels were not all Levites. Korah is apparently identified with the son of Caleb and therefore connected with the tribe of Judah, I Chrs. 243, Judg. I13. To the older priestly tradition has been added another, associated with Korah the son of Levi. Cf. Ex. 621. M, I Chrs. G22, 91 9. He and his followers are all Levites, if- 8- 10, and their sin is that they claim equally with the sons of Aaron (the regular post-exilic priesthood) the right to perform the priestly duties. The analysis is comparatively simple. The test in both versions is the presentation of an incense offering. Cf. 5-7 and 1 7. The punishment was also very simi lar. Cf . 32b and S- Possibly the very late writer, who was acquainted with the guilds of temple singers, the sons of Korah, and who added in 2611 the statement that the sons of Korah did not perish with Korah and his company, revised the account of the fate of the rebellious Levites so that only a fragment remains. Otherwise the supplemental additions make it possible to re construct with comparative fulness the secondary version of the tradition. Both versions were intended to establish the exclusive rights of the Aaronic (Jerusalem) priesthood. Cf . especially 4 °. Further miraculous confirmation of its divine right is found in the tradition of the budding of Aaron's rod in 17. These stories in turn form the introduction to the account of the appointment and definition of the respective duties of the priests and the Levites in 18. 223 Num. 165] LIFE IN THE WILDERNESS [Num. 169 Late Priestly rah and all his company, In the morning Jehovah will show who are his, and whoever is holy he will bring near to him; even him whom he shall choose will he bring near to him. ^his do, take censers, Korah and all his company ; 7aand put fire in them, and put incense upon them before Jehovah to morrow; and the man whom Jehovah doth choose, he is holy. Very Late Priestly Narratives of Israel to bring you near to himself to perform the service of the dwelling of Jehovah, and to stand before the congregation to minister to them, 10and that he hath brought thee near, and all thy brethren, the sons of Levi, with thee ? that now you are seeking the priesthood also! 11There- fore you and all your company are gathered to gether against Jehovah! for Aaron, what is he that you murmur against him? 16And Moses said to Korah, Appear with all your company before Jehovah, you and they, and Aaron, to morrow, 17and let each man take his censer, and put incense upon it, and let each man bring his censer before Jehovah, two hundred and fifty censers; you also, and Aaron, each his censer. The sweep ers and the vin dication of the priests 19So Korah assembled all the congregation against them at the door of the tent of meeting; ment and the glory of Jehovah appeared to all the con- prote_r?-e gregation. 20And Jehovah said to Moses and Aaron, 21Separate yourselves from among this congregation, that I may consume them in a moment. 22And they fell upon their faces, and said, O God, the God of the spirits of all flesh, shall one man sin, and wilt thou be angry with all the congregation? 23And Jehovah said to Moses, 24Say to the congregation, ' Go up from about the dwelling* (of Korah, Dathan and Abiram). 27aSo they went up from the dwelling3, (of Korah, Dathan, and Abiram) on every side. 3SAnd fire came forth from Jehovah, and devoured the two hundred and fifty men who offered the in cense. ^But the next day all the congregation of the Israehtes murmured against Moses and Aaron, saying, You have killed the people of Jehovah. ^And just when the congregation was assembled against Moses and against Aaron, they looked toward the tent of meeting, and, behold, the cloud covered it, and the glory of Je hovah appeared. 43Then Moses and Aaron came to the front of the tent of meeting, **and Jehovah said to Moses, 45Retire from the midst of this congregation, that I may consume them 18So each man took his censer, and put fire in it, and laid incense on it and stood at the door of the tent of meeting with Mo ses and Aaron. 32bThen Jehovah destroyed with fire all the men who be longed to Korah, and all their goods, 33cand they perished from among the assembly. 36 And Jehovah said to Moses, ^Com mand Eleazar the son of Aaron the priest to take up the censers out of the burning, and scatter the fire yonder; ^or the censers of those who sinned at the cost of their livesb have become holy. Make them beaten plates for a covering of the altar; for they offered them before Jehovah, therefore they have be come holy; and they shall » 1624- n Elsewhere in the priestly writers the dwelling is equivalent to the prophetic tent of meeting. The proper names were clearly added by a later hand to harmonize the two distinct o __i r r b tives b i6"b,'3s s0 syr, an(j certain Gk. MSS. The Heb. text is confused. 224 Num. 1645] THE AARONIC PRIESTHOOD Late Priestly in a moment. And they fell upon their faces. 46And Moses said to Aaron, Take your censer and put fire in it from off the altar, and lay incense on it and carry it quickly to the con gregation, and make propitiation for them; for wrath has gone out from Jehovah; the plague has begun. 47Then Aaron took, as Moses said, and ran into the midst of the assembly; and, behold, the plague had begun among- the people; and he put on the incense, and made propitia tion for the people. 48And he stood between the dead and the living, and the plague was stayed. 49Now those who died by the plague were fourteen thousand seven hundred, besides those who died in the affair of Korah. S0Then Aaron returned to Moses at the door of the tent of meeting, when the plague had been stayed. [Num. i538 Very Late Priestly Nar ratives be a sign to the Israelites. 39So Eleazar the priest took the brazen censers which they who burned had offered and they beat them out for a covering of the altar, 40to be a me morial to the Israelites, in order that no stranger, who is not of the descendants of Aaron should come near to burn incense before Je hovah, lest he be as Ko rah and his company, even as Jehovah spoke to him through Moses. Num. 17 JAnd Jehovah commanded Moses, saying, 2Speak to the Israelites, vindica and take from them, one staff for each father's house, from all the princes *£_ sS- of their fathers' houses, twelve staves. Write each man's name upon his §? ™elta staff. 3And thou shalt write Aaron's name upon the staff of Levi, for there Lev!°f is one staff for the head of their fathers' houses. 4And thou shalt deposit them in the tent of meeting before the testimony, where I am wont to meet you. 5And it shall come to pass that the staff of the man whom I choose shall bud. Thus I will still the murmurings of the Israelites, which they utter against you. 6So Moses commanded the Israelites, and all their princes gave him staves, for each prince, one, according to their fathers' houses, twelve staves; and the staff of Aaron was among their staves. 7Then Moses laid the staves before Jehovah in the tent of the testimony. 8And the next day when Moses went into the tent of the testimony, behold, the staff of Aaron of the house of I__vi had bloomed, and put forth buds, and produced blossoms, and was bearing ripe almonds. 9And Moses brought out all the staves from before Jehovah to all the Israelites, and they looked, and each man took his staff. 10Then Jehovah said to Moses, Put back the staff of Aaron before the testimony, to be kept for a token against the rebels; that thou mayest put an end to their murmurings against me, that they may not die. nThus Moses did; as Jehovah commanded him, so he did. 12Then the Israehtes said to Moses, Behold, we perish, we are ruined, we are all ruined! 13Everyone who comes near, who comes near to the dwell ing of Jehovah dies. Shall we ever cease dying ? 18 1And Jehovah said to Aaron, Thou and thy sons and thy fathers' house Duties with thee shall bear the consequences of the iniquity committed in the Levites sanctuary;0 and thou and thy sons with thee shall bear the consequences of • 181 Heb., bear the iniquity of the sanctuary. The expression is apparently a technical priestly idiom and must be expanded to be intelligible. Cf., e. g.,V, 225 Num. 181] LIFE IN THE WILDERNESS Of the Aaronic priests Late Priestly Narratives the iniquity committed in the exercise of your priestly office. 2And thy kinsmen also, the tribe of Levi, the tribe of thy father, bring near with thee, that they may be associatedd with thee, and minister to thee, while thou and thy sons with thee are before the tent of the testimony. 3And they shall obey thy orders, and have the care of all the tent; only they shall not come near to the vessels of the sanctuary and the altar, that they die not, neither they, nor ye. 4And they shall be associated with thee; and have charge of the tent of meeting, to perform all the service of the tent, for no layman shall come near you. 5And ye shall have charge of the sanctuary and the altar, that wrath may no more come upon the Israelites there. 6And I, behold, I have taken your kinsmen the Levites from among the Israelites; they are a gift to you, given to Jehovah, to perform the service of the tent of meeting. 7But thou and thy sons with thee shall limit the duties of your priestly office to every thing about the altar, and to that which is within the veil; thus ye shall serve; the service is a gift which I have bestowed on the priesthood ;e and the layman who comes near shall be put to death. Ill FROM KADESH TO THE JORDAN, Num. 20, 214-2665, 2712"23, 31, 32, 3318"48, 34, Dt. 2, 3, IO6'7, 3114'15'23, 3248"52, 34 j 94. Journey from the Wilderness, Num. 2014-22", 21*b-9, 33liw", Dt. 21"88 Early Judean Num. 2 0 the Israel ites raeiites a Said to him, RefusalEdoniite 19T hen king to allowthe Is- Ephraimite Num. 20 14Then Moses sent messengers from Kadesh to Late Prophetic Dt. 2 xThen we turned and journeyed into the wilderness by the way leading to the Late Priestly Narratives Num. 33 Stapes i»Then they jour- otiae neyed from Haze- marcn roth and encamped d 182 The Heb. word weyillavu is a play on the word Levi. " 187 Heb., as a service of gift / give your priesthood. The expression is strange and the meaning obscure. The above reading is substantially that of the Gk., Syr., and Targums. From Kadesh to the Jordan. — Each of the four groups of narratives record the march from the wilderness to the east-Jordan, where the Hebrews gain their first permanent foot hold in the promised land, and from which they advance to the conquest of Canaan. The prophetic sources recount certain incidents in the march of which the prophecy of Balaam is the most important. Verylate priestly writers also introduce into the closing years of Moses's life the incidents recorded in Num. 26-34, the legalistic purpose of which is clearly apparent. The duration of the period is not definitely stated. The implication is that it is limited to a few months ; the probabilities are that it included many years, during which the Hebrews had an opportunity to acquire not only land but also the knowledge of agriculture and the arts of war, so that when their increased numbers forced them to seek new territory, they were able to cope with the new problems. § 94 Num. 2011"22" contains what seem to be two distinet accounts of the application of the Israelites and Edom 's refusal to let them pass through its territory. In 14"18. 21a- Ma the Hebrews are at Kadesh, where they remain until Edom 's refusal to Moses 's application is received ; but in the other parallel, 19> 20- 21b, the Israelites themselves. are the applicants and they seem to be on the march,2"", and are met with an armed resistance. The expression strong force (lit., hand in20) is characteristic of the Judean source. Cf. Ex. 61. The use of the singular pronoun of the nation and the reference to the cattle of the Israelites in 19 tend to establish the classification In h- u, su, k» the linguistic indications of Ephraimite origin are many and the Messenger of Je- 226 Num. 2019' 14] JOURNEY FROM WILDERNESS [Dt. 21, Num. 3318 EarlyJudean [the king of Edom], w e will go up by the main highway ; and if Ia drink of your water, I and my cattle, then I w i 1 1 pay the price of it. Only— since it is nothing — I would like quietlyb t o pass through. 20But he said, You shall not pass through. T h e r e f ore Edom came out against him with a mighty host and a strong force. 21bSo Israel turned away from him. . . . Ephraimite the king o f Edom, Thus says your kins man Israel, You know all the hardship that has befallen us: 15how our fa thers went down into Egypt and w e lived i n Egypt along time; and the Egyptians treat ed us and our fathers badly; 16but when we cried to Jeho vah, he heard our voice and sent a Messen ger and brought us out of Egypt; now we are in Kadesh a city on the frontier of your territory. 17P ray let us pass through your land. We will not pass through field or vineyard, neither will we drink of the water of the wells; we will go Late Prophetic Red Sea, as Jehovah commanded me; and we compassed Mount Seir many days. 2Then Jehovah commanded me saying, 3'Ye have compassed this moun tain long enough; turn northward. 4Also com mand the people, say ing, Ye are to pass through the territory of your kinsmen the children of Esau, who dwell in Seir, and they will be afraid of you. So be carefully on your guard; 5do not contend with them, for I will not give you any of their land, no, not so much as for the sole of the foot to tread on; because I have given Mount Seir to Esau for a possession. 6Ye shall purchase food of them for money, that ye may eat, and ye shall also buy water of them for money, that ye may drink. 7For Jehovah thy God hath blessed thee in all the work of thy hand; he hath known thy jour- Late Priestly Narratives in Rithmah. 19And they journeyed from Rithmah and encamped in Rim- mon-perez. 20And they journeyed from Rimmon-pe- rez and encamped in Libnah. 21And they journeyed from Libnah and encamped in Ris- sah. 22And they journeyed from R i s s a h and en camped in Kehe- lathah. 23 And they journeyed from Kc- helathah and en camped in Mount Shepher. "And they journeyed from Mount She pher and encamped in Haradah. 25And they journeyed from Haradah and encamped in Mak- heloth. 26And they journeyed from Makheloth and en camped in Tahath. "And they jour neyed from Tahath and encamped in Terah. 2S And they journeyed from Te rah and encamped in Mithkah. 2»And they j o ur neyed from Mithkah and encamped in Hash- monah. 30And they journeyed from __!;¦_ shmonah and encamped in Mose- roth. 31And they journeyed from Moseroth and en camped in Bene- hovah is referred to as the one who led the Israelites from Egypt. Cf. Ex. 1419, 232 °. The original sequel to this narrative is found in 214b-9. A later editor separated them by intro ducing the priestly account of the death of Aaron and the attack upon Hormah. Cf. §§ 95, 92. Again the Ephraimite characteristics appear, e. g., God and spoke against (instead of the Ju dean murmured) in 5. The Ephraimite narratives, supported by Judg. ll18 from the same source, § 144, state dis tinctly that the Hebrews passed around the southern end of the land of Edom ; but Dt. 23-8. 2fl assert that they passed to the north of Edom and that the Edomites allowed them to do so. Evidently the traditions varied widely at this point. Dt. seems to follow the older Judean, the sequel of which has perhaps been left out in Num. 2119-21, that it might not contradict the Ephraimite, which is recounted at length. a Num. 2019 Heb. suddenly changes from plural to singular. The collective nation Israel is the spokesman. b Num. 20'9 Heb., On my feet. That is, as an ordinary traveller. 227 Num. 2017, Dt. 27] FROM KADESH TO THE JORDAN [Num. 3331 Late Priestly Narratives jaakan. 32And they journeyed from Bene-jaakan and en camped in Hor-haggidgad. 33And they journeyed from Hor-haggidgad and encamped in Jotbatoah 34And they jour neyed from Jotbathah and en camped in Abronah. 35And they journeyed from Abronah and encamped in Bzion-geber. 3_Uid they journeyed from Ezion-geber and encamped in the wilderness of Zin (that is Kadesh). 37And they jour neyed from Kadesh and en camped in Mount Hor, on the frontier of the land of Edom. Impatience, punishment,and healing of the Israelites by thebronzeserpent Late Prophetic ney through this great wilderness; these forty years Jehovah thy God hath been with thee; thou hast lacked noth ing.' 8aSo we passed by our brethren the children of Esau, that dwell in Seir, from the way of Arabah, from Elath and from Ezion-geber. Early Ephraimite along the king's high way; we will not turn aside to the right hand or to the left, until we have passed your ter ritory. 18But Edom said to him, You shall not pass through my territory lest I come out with the sword against you. 21aThus Edom refused to give Israel passage through his territory. 22aSo they journeyed from Kadesh 21 4bby the way leading to the Red "Sea, to go around the land of Edom, but the people became impatient? because of the journey. 5And the people spoke against God and Moses, Why have you brought us up out of Egypt to die in the wilderness ? for there is no bread and no water, and we loathe this worthless food. 6Then Jehovah sent fiery serpents among the people, and they bit the people, so that many Israelites died. 7And the people came to Moses, and said, We have sinned because we have spoken against Jehovah and against you; intercede with Jehovah that he take away the serpents from us. So Moses interceded for the people. 8And Jehovah said to Moses, Make a fiery serpent, and set it on a standard; and it shall come to pass, that any one who is bitten, when he seeth it, shall live. 9And Moses made a bronze serpent,d and set it upon the standard; and it came to pass that, if a serpent had bitten any man, when he looked at the bronze serpent, he Uved. §95. Early Ephraimite Prophetic Death at Dt. 10 GThen fteand the Israelites jour- S'of neyed from Beer- JSwr°" oth Benejaakan Death of Aaron, Num. 2022"-29, S338-39, Dt. IO6' ' Late Priestly Narratives Num. 20 22bAnd when the Israelites, the whole con gregation, came to Mount Hor, 23Jehovah spoke to Moses and Aaron in Mount Hor, on the frontier of the land of Edom, saying, 24 Aaron shall be gathered to his father's kin; for he shall not enter into the land which « Num. 214b Heb., the soul of the people was short. Cf. Judg. 161 6. 'Num. 21" The bronze serpent, according to II Kgs. 18\ was worshipped until it was destroyed by Hezekiah. § 95 In Num. 2022b-28 the congregation is suddenly introduced and interest is focused on Aaron. Vs. 2i contains a reference to the priestly account of the sin at Meribah, 2012' "¦ § 88. Certain of these verses are quoted with slight changes and expansions in the late priestly itin erary in 3338-41. The parallels are so close and obviously derived from the same source that they have been merged in the reconstruction. The speech of Moses in Dt. 10 is interrupted in ¦. » by what is generally recognized as a frag ment from an early prophetic itinerary. It has the same formula, died and was buried, as is found in the Ephraimite passage, Num. 20lb. The interest in Eleazar also appears to be char acteristic of that source, Josh. 24s3, § 129. It represents the older version of the tradition re garding the death of Aaron, 2?_ Dt. 106] Early Ephraimite Prophetic [Wells of the sons of Jaakan] to Mose- rah. There Aaron died, and there he was buried ; and Eleazar his son ministered in the priest's office in his stead. 7From there they journeyed to Gudgodah and from Gudgodah to Jotbathah, a land of flowing brooks.e DEATH OF AARON [Num. 2024 Late Priestly Narratives I have given the Israelites, because ye rebelled against my word at the waters of Meribah. 25Take Aaron and Eleazar his son, and bring them up on Mount Hor; 26and strip Aaron of his garments and put them upon Eleazar his son; and Aaron shall be gathered to his father's kin and shall die there. 27Then Moses did as Jehovah commanded, and they went up on Mount Hor in the sight of all the congregation. 28aAnd Moses stripped Aaron of his garments, and put them upon Eleazar his son; and Aaron died there on the top of the mountain, 33 38in the fortieth year after the Israelites came out of the land of Egypt, on the first day of the fifth month. 39And Aaron was a hundred and twenty-three years old when he died on Mount Hor. 20 28bThen Moses and Eleazar came down from the mountain. 29And when all the congregation saw that Aaron was dead, all the house of Israel wept for Aaron thirty days. § 96. Advance towards the East-Jordan, Num. 211 3341-*9, Dt. Early Judean Num.2116And from thence the Israelites jour- neyed to Beer [Well]; (that is the well where Jehovah said to Moses, Gath er the people to gether, and I will give them water). 17Then Israel sang this song: Spring up, O well ; Sing ye to it ; 18To the well which the chieftains dug, Which the nobles of the people delved, With the leader's wand, with their staves. Early Ephraim ite Num. 21 nbThen they en camped in the wilderness,which is oppo site Moab o n the east. 12From there they jour neyed and en camped in the valley of the brook Ze- red.13From there they journeyed and en camped on Late Prophetic Dt. 2 sbThen we turned and passed by the way of the wilder ness of Moab. 9And Jehovah said to me 'Do not harass Moab, nor contend with them in battle; for I will not give thee any of his land for a possession; because I have given Ar to the children of Lot for a possession.' 10(The Emim dwelt in it formerly, a people great and many and tall like the Anakim; 11these also are counted Late Priest ly Narra tives Num. 33 Experi- „, j , . ences 41 And they in the journeyed journey torn Mount £«[J Hor, and en- camped in Zal raonah. «And they journeyed. from Zalmo- nah and en- cam p e d in Punon. 43And they jour neyed from Punon and encamped in Oboth. **And they jour neyed from Oboth and encamped in e Dt. IO7 Heb., brooks of waters. § 96 Num. 21 ub"15 continues the Ephraimite itinerary, agreeing with Judg. ll18, § 144. Vss. I0- lla are a fragment from the priestly parallel. Cf. Num. 3343b> 44. The fragmentary quotation from the old song in w' 15 is apparently a part of the ancient source from which the prophets gathered their data and was perhaps preserved to show that the Hebrews respected the boundaries of Moab. Vss. lfl-20 is introduced by a new formula and traces the journeyings of the Hebrews in Moab, although the Ephraimite narrative in 13-15 has already brought them out of Moab, across the Arnon, its northern boundary. The language points to the Judean source. The representation that the Hebrews passed directly through instead of around the territory of Moab not only confirms this inference, but also tends to establish the conjecture, note § 94, that, according to this group of narratives, they passed around to the north rather than to the south of Edom. The Deuteronomic parallel seems to follow the Judean source. 229 Num. 2118-13] FROM KADESH TO THE JORDAN [Dt. 2u, Num. S344 Early Judean And from Beer they journeyed to Mattanah ;f 19and from Mattanah to Nahaliel; and from Nahaliel to Bamoth; 20a n d from Bamoth to the valley which is in the region of Moab, to the top of Pisgah, which looks out upon the desert. Early Ephraim ite the other side of the Arnon, which is in the wilderness, which stretches out from the ter ritory of the Am orites; for the Arnon is the Mo- abite boundary, between Moab and the Amor ites. 14Therefore it is said in the Book of the Wars of Jehovah, We passed through Waheb in Suphah, And the valleys of Arnon, "And the slope of the valleys, Which extends to the site of Ar, And borders on the frontier of Moab. Late Prophetic as the Rephaim, like the Anakim, but the Moabites call them Emim. 12The Horites also dwelt in Seir for merly, but the children of Esau succeeded them, and destroyed them from before them, and dwelt in their stead, just as Israel did to the land of his pos session, which Jeho vah gave to them). 13 'Now rise up, and cross over the brook Zered.' So we went over the brook Zered. 14 And the time in which we came from Kadesh- barnea until we had crossed the brook Ze red was thirty-eight Late Priest ly Narra tives Iye-abarim in the border of Moab. 45And they jour neyed from Iyim and en- camped in Dibon-gad. 46 And they journeyedfrom Dibon- gad and en- camped in Almon-dibla- thaim. i7And they jour neyed from Almon-dibla* thaimand en camped in the mountains of Abarim be fore Nebo. 48 And they journeyedfrom the mountains of Abarim and encamped in the plains of Moab by the Jordan at J e r i c h o . 49 And they encamped by the Jordan, from Beth- jeshimoth even to Abel- shittim in the plains of Moab. years; until the whole generation of warriors was consumed from the midst of the camp, as Jehovah swore to them. lsMoreover the hand of Jehovah was against them to rout them in confusion from the midst of the camp, until they were con sumed. 10So it came to pass, when all the warriors were con sumed and dead from among the people, 17that Jehovah said to me, 18'Thou art this day to pass over Ar, the border of Moab. 19And when thou comest nigh over against the Ammonites, do not harass nor contend with them, for I will not give thee any of the land of the Ammonites for a possession, because I gave it to the children of Lot for a possession.' 20(That also is counted as a land of Rephaim; Rephaim dwelt in it formerly; but the Ammonites call them Zamzummim, 21a people great and many, and tall, like the Anakim. But Jehovah destroyed them before them and they succeeded them and dwelt in their stead; 22as he did for the children of Esau who dwell in Seir, when he destroyed the Horites from before them and they succeeded them, and dwelt in their stead even to this day. 23So also the Awim, who dwelt in villages as far as Gaza, the Caphtorim, who came from Caphtor, destroyed and dwelt in their stead). r Num. 2118d Heb., And from the wilderness to Mattanah. But wilderness is probably from a later editor or copyist, who had \3 in mind. Context demands the reading of the Gk. which is followed above. Budde's ingenious conjecture that it was the last line of song, From the wilderness a gift, is possible, but involves several radical changes in the text. 230 Num. 2132' 21] CONQUEST EAST OF THE JORDAN [Dt. 224 § 97. Conquest of the East-Jordan Territory, Num. 21"-86, 32»»-", Dt. 2»*-3', 3"1, Josh. 13" Early Judean Num.21 32Then Moses sent to spy out Jazer; and they took i t s towns, and drove out the Amorites who were there, 24beven to the Ammonites; for Jazer was the bor der of the Am monites. 2SThen Israel took all these cities, and Israel dwelt in all the cities of the Amorites, inHesh- bon, and in all its dependent villa- ges.s 26ForHesh- bon was the city of Sihon the king of the Amorites, who had fought against the former king of Moab, and Early Ephraimite Num.2121Then Israel sent messen gers to Sihon king of the Amorites, saying, 22Let me now pass through your land. We will not turn aside into field or vineyard; we will not drink from the water of the wells; we will go by the king's highway, until we have passed through your terri tory. 23But Sihon would not allow Israel to pass through his terri tory. Therefore Si hon gathered all his people to- gether, and went out against Israel in the wilderness, Late Prophetic Narratives Dt. 2 24< Arise, take your iour- victory ., . J , (_ ., overSi- ney across the river Arnon; behold, hon and I have given into thy power Sihon tipn_f the Amorite, king of Heshbon with ritor™" his land; begin the conquest and join battle with him. 25This day will I begin to put the dread of thee and the fear of thee upon the peoples that are under the whole heaven, who shall hear the report of thee, so that they will tremble and be in anguish because of thee.' 26Then I sent messengers out of the wilderness of Kedemoth to Sihon king of Heshbon with words of peace saying, 27'Let me pass through your land; I will go along by the highway, I will turn neither to the right hand nor to the left. 28Thou shalt sell me for money food to eat, and give me for money water to drink, only let me pass through quietly, 29as did the chil dren of Esau who dwell in Seir, and the Moabites who dwell in Ar ; until I shall pass over the Jordan into § 97 The conquest of east-Jordan territory marks one of the most important events in the history of the Israelites, for it represents the transition from the nomadic to settled agricultural life. Not only do the three prophetic sources all have their account of it, but one in Num. 2127-30 has preserved an ancient song taken from the lips of the bards, "zt\ which tells of the early conquest of the northern Moabitish tribes by the Hebrews. The identification of the Ephraim ite version is facilitated by the parallels in Josh. 24s, Judg. ll19-22, and Dt. _m-3?, 31-11, whi0h have the same phraseology and present the same facts. The introductory formula, Num. 2121, Dt. 226, Judg. ll19, is the same as that found at the beginning of the Ephraimite account of the negotiations of the Edomites, Num. 2014, § 95. In Judg. ll22 the account of the war with Sihon ends with a statement almost identical with that in Num. 2124 _ Vs. 31 appears to be its sequel. The intervening verses, 2®>-&, recount the conquests of the Israelites by cities, not by definite boundaries, as in 21"24. Only one city, Jahaz, has been mentioned in the preceding context, so that the statement in ai, Israel took all these cities, is unintelligible. Vs. 25b is also a duplicate of 31. The solution of these obvious inconsistencies is the recognition of two distinct accounts of the conquest: the Ephraimite which gives the boundaries of the territories conquered, and the fragmentary Judean which tells of the conquest of the Amorite cities. In the process of amalga mation s2 has apparently been displaced from its original position before 24b, for it follows very awkwardly after the conclusion in 3l. The classification of 2ft-30 is not certain. Vs. x may be editorial and z7-30 Ephraimite. In 21b the Gk. has retained the reading, the border cf the Am monites was Jazer (instead of the meaningless Hebrew strong). Num. 32s contains a list of the Amorite cities — Jazer among them — which probably once appeared in the original Judean parallel. Cf . § 102. In the same chapter, S239"42, is also found another fragment which is loosely connected with its context and has close affinities with the Judean account of the conquest in Judg. 1, § 114. Cf. Josh. 171 and Judg. IO4, § 143. To the same group of narratives the dis connected fragment in Josh. 1313 also belongs. e Num. 2126 Heb., daughters. 231 Num. 2126. 23] FROM KADESH TO THE JORDAN [Dt. 229 Early Judean taken all his land out of his hand, even to the Arnon. 27Therefore the bardsn sing: Con- auest of Head and Bashan Early Ephraimite and came to Jahaz, where he fought against Israel. 24aT hen Israel smote him with the edge of the sword, and seized his land from the Arnon to the Jab bok. 31Thus Isra el came to live in the land of the Amorites. Come to Heshbon ! Let it be rebuilt ! Let the city of Sihon be re-established ! 58For fire went out from Heshbon, Flame from the city of Sihon ; It devoured Ar of Moab, The lords of the high places of Arnon. "Woe to thee Moab ! Undone art thou, O people of Chemosh : Who has made his sons fiigitives And his daughters captives, To Sihon king of the Amorites. ,0So their offspring have perished from Heshbon to Dibon And their wives . . to Medeba.1 Num. 32 39And the children of Ma- chir the son of Ma nasseh went to Gilead Late Prophetic Narratives the land which Jehovah our God giveth us.' 30But Sihon king of Heshbon would not let us pass by him; for Jehovah your God made him unyielding and obstinate, that he might deliver him into your power as he is to-day. 31And Je hovah said to me, ' Behold, I have begun to deliver up Sihon and his land before thee; begin the con quest, that thou mayest inherit his land.' 32Then Sihon came out against us, he and all his people, to join battle at Jahaz. 33But Jeho vah our God delivered him up be fore us, and we smote him, his sons and all his people. 34And we took all his cities at that time, and com pletely destroyed every city — men, women and the little ones — we left none remaining; 35only the cattle we took as booty for ourselves with the spoil of the cities which we had taken. 36From Aroer which is on the edge of the river Arnon, and the city which is beside the river even to Gilead. there was not a city too strong for us to take; Jehovah our God delivered up all before us. 37Only the land of the Ammonites you did not approach: even all the side of the river Jabbok and the cities of the hill-country, and wherever Jehovah our God forbade us. Dt.3(Num. 2133"35J) iThen we turned and went up by the way to Bashan. And Og the king of Bashan came out against us, together with all his people to offer battle at Edrei. 2But Jehovah said to me, 'Fear h Num. 2127 Lit., reciters of proverbs or poems, ballad-singers. As among other primitive peoples, this class also improvised the poems which they recited. 1 Num. 2130 The variant readings of the different versions testify to the difficulties of this verse. The above is a translation of the Heb. and Sam., the word translated offspring meaning lit., tilled land. Gk., And their seed perished, Heshbon to Dibon, and their wives still burn fire in Moab; Syr., And the fields of Heshbon perished even to Ribon, and were desolated to Nebah, which is in the desert. i Num. 2133"35 consists of a quotation, with slight verbal variations, from Dt. 31-3. It may have been substituted by a later editor for an original Ephraimite account of tie conquest of Bashan. The language, however, is that of the late prophetic source. 232 Num. 3239] CONQUEST EAST OF THE JORDAN [Dt. 32 Late Prophetic Narratives him not, for I have delivered him with all his people, and his land into thy power; and thou shalt do to him as thou didst to Sihon king of the Amorites, who dwelt at Heshbon.' 3So Jehovah our God delivered Og also, the king of Bashan, into our power with all his people; and we smote him until no one belonging to him was left. 4And we took all his cities at that time; there was not a city which we did not take from them; sixty cities, all the region of Argob, the kingdom of Og in Bashan. 5A11 these were cities fortified with high walls, gates, and bars; besides very many unwalled towns. 6And we completely destroyed them, as we did to Sihon king of Heshbon, completely destroying every city men, women, and the little ones. 7But all the cattle and the spoil of the cities, we took as booty for ourselves. 8Thus at that time we took the land away from the two kings of the Amorites who were beyond the Jordan, from the valley of the Arnon to Mount Hermon 9(the Sidonians call Hermon Siri- on, while the Amorites call it Senir), 10all the cities of the plain and all Gilead, and all Bashan, to Salecah and Edrei, cities of the kingdom of Og in Bashan. u(For Og king of Bashan was the sole survivor of the Rephaim; behold, his bed, abed of iron, is it not in Rabbah which belongs to the Ammonites? Its length is nine cubits, and its breadth four cubits, measured by the cubit of a man). Early Judean and took it, and dis possessed the Amor ites who were there in. 40And Moses gave Gilead to Machir the son of Manasseh, and he dwelt in it. 41 And Jair the son of Manasseh went and took their tent- villages and called them Havvoth- jair (Tent-villages of Jair). 42AndNobah went and took Ke- nath, and its depend ent towns, and called it Nobah after his own name. Josh. 13 13Nevertheless the Israelites did not drive out the Geshu- rites, nor the Maaca- thites, but Geshur and Maacath dwell in the midst of Israel to this day. § 98. Balaam's Prophecy Concerning Israel, Num. 222-2419- ,s Early Judean Num. 22 3bNow Moab was seized with fear because of the Israehtes. therefore Moab said to the elders of Midian, Now will this multitude Ephraimite Prophetic Narratives Num. 22 2Now Balak the son of Moab's Zippor saw all that Israel had done is?Li to the Amorites. 3aAnd Moab was Embassy greatly afraid of the people because l£a^' § 98 Notwithstanding its apparent literary unity, a detailed examination of the Balaam story reveals many indications that it is composite. There are no traces of a priestly version, probably because the idea of a non-Israelitish prophet of Jehovah was repugnant to the thought of the later Jewish theologians. In their traditions Balaam is a sorcerer, who instigated the Midianite women to seduce the Israelites and who died in battle. Cf . Num. 31s. 1B, 25&-18, Josh. 1322. The two versions which appear in this section are the early prophetic. The more im portant guides in the analysis are: doublets in 222» and 4b, 3» and 3 . In 224> •. ', 2412 messen gers go to Balaam, who are called the elders of Moab (and Midian), but in 228. I5. 21. 40, 236. 1J the princes of Moab are sent. In one series of passages Balaam lives among the neighboring Am monites, 22s (cf. note k on this vs.) 23, and in another in Pethor beside the Euphrates, 22*, 23 7. The text as it reads also contains some obvious inconsistencies. Thus the account of the prophet's being intercepted by the Messenger of Jehovah in 2222-35 is not in harmony with the statement in 20 that God commanded him to accompany Balak's ambassadors. In 21 he goes with the princes of Moab, but in H he is apparently accompanied only by his two servants. The fact that the name God is used throughout in 222-2', but Jehovah thirteen times in 2222"3S and God not once, suggests that the latter passage belongs to the Judean narrative. This is sup- 233 Num. 224] FROM KADESH TO THE JORDAN [Num. 223a Early Judean lick up all that is round about us, as the ox licks up the grass of the field. And Balak the son of Zippor was king of Moab at that time. 1/0 And he sent messengers to Balaam the son of Beor to the land of the Am monites,11 saying, A people has come out from Egypt; behold, they have completely covered the face of the land,1 and are abiding over against me. 6aCome, therefore, I pray, curse this people for me; (for they are stronger than I) perhaps I may be able to defeat and drive them out of the land. 7Then the elders of Moab and the elders of Midian de parted with the fee for divination in their hands, and they came to Ephraimite Prophetic Narratives they were many. 5aSo he sent to Balaam, to Pethor which is by the river Euphrates, saying, ehCome, curse this people, for I know that he whom you bless is blessed, and he whom you curse is cursed. 8And he said to them, Pass the night here, and I will bring you word again according to what Jehovah shall speak to me. So the princes of Moab stayed with Balaam. 9Then God came to Balaam and said, What men are these with thee? 10And Balaam said to God, Balak the son of Zippor, king of Mo ab, hath sent to me. 12And God said to Balaam, Thou shalt not go with them; thou shalt not curse the people, for they are blessed. 13And Balaam ported by the references to the speaking ass, recalling the story of the speaking serpent in Gen. 3, which is peculiar to the Judean source. Oo the other hand the revelations by night in 228-10. 12.16, 19-21 are characteristic of the Ephraimite. Of the parallel synonyms noted above, princes of Moab and Pethor beside the River (cf. Dt. 234) are also peculiar to the Ephraimite. Certain characteristic expressions further facilitate the analysis; e.g., cover the face (lit., eye) of the land in 225b- u, cf. Ex. 10B' 15, which points to the Judean source. Ascertain points the ver sions appear to have been so similar that the analysis is not always obvious, but with the two narratives in 22 as a basis it is possible, from recurring expressions and ideas, to classify with assurance 23 as the sequel to the Ephraimite, and 24, with the exception of 25, the linguistic affinities of which are with the other source, as the continuation of the Judean story. The character of Balaam, as portrayed in the two accounts, is vpt-v different: in the Judean he is a famous augur, accustomed to divine by observing omens or by the sacred lot, 227, 24l, whom the spirit of God, 242, lifts for the moment to the level of a true prophet, so that he for gets the promised honors, 2217. 37b; 2411, and becomes the herald of a noble prediction regarding Israel. In the Ephraimite he is a faithful prophet, who constantly receives messages from God and without regard to personal interests unhesitatingly delivers them. This appears to be the conception in the mind of the prophet Micah (64- s). As far as the Hebrews are con cerned he figures in both narratives as the spokesman of the Deity. It did not trouble the early narrators that he was not an Israelite. The culmination of each story is the prediction concerning Israel. Balaam is only a part of the dramatic setting: even a foreign prophet in the employ of a hostile king was compelled in justice to the truth to testify to the greatness of Jehovah's people. _ The fact that in the eighth century B.C. two distinct versions were current indicates that the Balaam tradition is older than the prophetic narratives themselves. The Bela son of Beor, the first king of Edom (Gen. 3631-43}, may be the original character in this story, which has un dergone many transformations in successive generations. Tn the Judean narratives he is an Ammonite, in the Ephraimite an Aramean, and in the priestly apparently a Midianite (Num. 319' M). In later Jewish traditions the details are further elaborated. It is stated, for example, that he died at the age of thirty-three or thirty-four and had no part in the world to come. The poems, like the tradition, appear, with the exception of the appendices to the second oracle in 24, to be older than their present setting. In simpler form they may originally have even been current independently of the Balaam story . The first and second, however, appears from the beginning to have been wedded to the present narrative. They all reflect the sense of national contentment and prosperity which characterized the days of David and Solomon. The reference in 24ls. » is clearly to the conquest of Edom and Moab by David. The allusions to Agag in 241, if briginal, also favors this early date. For the full consideration of date and literary form cf . vol. V . in loco. k 22sb Heb., to the land of the children of his people. But Gk., Syr., Sam.. T.at., and some Heb. manuscripts read, children of Amman. The change to ammo which is the basis of the current translation, was probably made to reconcile the Judean narrative with the representa tion ot the Ephraimite in " ». Vss. 22-34 imply that Balaam lived in a neighboring country like Am nion, not in distant Aram. l 225b' " Heb., has covered the eye of the earth. The subjects throughout this passage are in the singular, referring to the collective antecedent, people. 234 Num. 227] BALAAM'S PROPHECY Early Judean Balaam, and repeated to him the words of Balak, 11Behold the people that has come from Egypt is cover ing the face of the land;1 now come, curse them for me; perhaps I may be able to fight against them and drive them out. 17For I will re ward you with very great honor, and whatever you say to me I will do. Come therefore, I pray, curse this people for me. 18And Balaam answered and said to the servants of Balak, If Balak should give me his house full of silver and gold I could not go beyond the word of Jehovah my God, to do less or more. [Num. 2213 Ephraimite Prophetic Narratives arose in the morning, and said to the princes of Balak, Go to your land; for Jehovah refuseth to give me leave to go with you. 14So the princes of Moab arose and they went to Balak and said, Balaam refuses to come with us. 15Then Balak once again sent princes, more in number, and more honorable than they. 16And they came to Ba laam and said to him, this is the mes sage from Balak the son of Zippor, 'Let nothing, I pray, hinder you from coming to me.' Then Balaam said, 19Now therefore, I pray, you also remain here to-night, that I may know what Jehovah will again speak to me. 20And God came to Balaam at night, and said to him, If the men have come to call thee, rise up, go with them; but nothing but what I tell thee thou shalt do. 21bThen he saddled his ass and went with them. 22But God's anger was aroused because he went, and the Mes senger of Jehovah placed himself in the way as an ad versary against him. Now he was riding upon his ass, and his two servants were with him. 23And when the ass saw the Messenger of Jehovah standing in the way, with his drawn sword in his hand, the ass turned aside out of the way, and went into the field; then Balaam struck the ass to turn her into the way. 24But the Messenger stood in a narrow path between the vineyards, a wall being on this side, and a wall on that side. 25And when the ass saw the Messenger of Jehovah, she pressed herself against the wall and crushed Balaam's foot against the wall; so he struck her again. 26Then the Messenger of Jehovah went further, and stood in a narrow place, where there was no way to turn either to the right hand or the left. 27And when the ass saw the Messenger of Jehovah, she lay down under Balaam; and Balaam's anger was aroused, and he struck the ass with his staff. 28Then Jehovah opened the mouth of the ass, and she said to Balaam, What have I done to you, that you should have struck me these three times ? 29And Balaam said to the ass, Because you have made sport of me; I would there were a sword in my hand, for now I would kill you. 30And the ass said to Balaam, 235 21a-cSo Ba-Ba- i laam's laam rose up experi- .1 • ences on in the morning the way and went withtoBalA the princes of Moab. 37aThen Balak said to Balaam, Did I not earnestly send to you to summon you? 38And Balaam said to Balak, See! I have come to you; have I now of myself any power at all to speak any thing? The word that God putteth in my mouth, that must I speak. 40And Balak The for eignprophet's tes timony to Isra el's fut uregreatsness Ephraimite Pro phetic Narra tives sacrificed oxen and sheep, and sent to Balaam, and to the prin ces who were with him. Num.2230] FROM KADESH TO THE JORDAN [Num.2240 Early Judean Am not I your ass, upon which you have ridden all your life long until to-day ? has it been my habit to deal thus with you ?m And he said, No. 31Then Jehovah opened the eyes of Balaam, and he saw the Messenger of Jehovah standing in the way, with his drawn sword in his hand ; and he bowed his head and fell on his face. 32And the Mes senger of Jehovah said to him, Why hast thou struck thine ass these three times? behold, I have come forth as an adversary, because thy conduct is perverse before me; 33and the ass saw me, and turned aside before me these three times. Unless she had turned aside from me, surely now I had even slain thee, and saved her alive. 34There- fore Balaam said to the Messenger of Jehovah, I have sinned; for I did not know that thou stoodest in the way against me; now therefore if it displeases thee, I will go back again. 35But the Messenger of Jehovah said to Ba laam, Go with the men ; but only the word that I shall speak to thee, that thou shalt speak. So Balaam went with the princes of Balak." 36And when Balak heard that Balaam was com ing, he went out to meet him at Ir of Moab, which is on the boundary formed by the Arnon which is at the extremity of the boundary, and said to him, 37bAm I really without the power to honor you? 39Then Balaam went with Balak, and they came to Kiriath-huzzoth. 23 27And Balak said to Balaam, Come now, I will take you to another place ; per haps it will please God that you may curse them for me from there.0 28So Balak took Balaam to the top of Peor, which looks out over the eastern desert. 29And Balaam said to Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams. 30So Balak did as Balaam had said, and of fered up a bullock and a ram on each altar.0 24 xNow when Balaam saw that it pleased Jehovah to bless Israel, he did not go to consult11 omens as he had done time and again, but he turned toward the wilderness. 2And when Balaam lifted up his eyes, he saw Is- 22 41And it came to pass in the morning that Balak took Balaam, and brought him up to the high places of Baal; and he saw from there the extreme limits of the people. 23 x And Balaam said to Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams. 2And Balakp did as Balaam had com manded, and offered on each altar a bullock and a ram. 3Then Balaam said to Balak, Stand by your burnt- offering, and I will go; perhaps Jehovah will come to meet me; and whatever he showeth me I will tell m 222'-30 Cf. the speaking cow in the Egyptian Tale of the Two Brothers. n 22360 Apparently introduced by the editor, who combined the two narratives in order to reconcile them. o 2327' M' *> These verses also seem to be from the editor, who aimed to explain why Balak made still another attempt after having abandoned it in 25. Otherwise the original Judean narrative contained an account of a blessing at Kiriath-huzzoth, which has been lost. p 232 Following Gk. Heb. adds Balak and Balaam. The context indicates clearly that it was Balak who offered the sacrifice. Cf. 3> fl- lfi> n. 1 241 Heb., meet. 236 Num. 242] BALAAM'S PROPHECY Early Judean rael dwelling according to their tribes ; and the spirit of God came upon him, 3and he uttered his oracle saying, The oracle of Balaam the son of Beor, Even the oracle of the man who seeth truly ; r *The oracle of him who heareth the words of God, Who seeth the vision of the Almighty, Falling down and having his eyes open;r 5How beautiful are thy tents, O Jacob, Thy dwellings, O Israel ! 6Like valleys are they spread out, Like gardens by the river-side, Like lign-aloesa which Jehovah hath planted. Like cedars beside the waters. 'Water shall flow from his buckets, And his seed shall be sown in abundant waters, And his king shall be higher than Agag, And his kingdom shall be exalted. eGod who brought him forth out of Egypt ; Is for him like the strength of the wild-ox. He shall devour the nations, his adver saries, And shall break their bones in pieces, And shatter his oppressors." 'He crouches, he lies down like a lion, And like a lioness, who shall stir him up ? Blessed is every one who blesses thee, And cursed is every one who curses thee. 10Then Balak's anger was aroused against Balaam, and he smote his hands together; and Balak said to Balaam, I called you to curse my enemies, and, behold, you have done nothing but bless them these three times. 11Therefore now flee to your home. I intended to honor you great ly; but, as it is, Jehovah hath kept thee back from honor. 12But Ba laam said to Balak, Did I not say to [Num. 233 Ephraimite Prophetic Narratives you. And he went to a bare height. 4 And God met Balaam; and he said to him, I have prepared the seven altars, and I have offered a bullock and a ram on each altar. 5Then Jehovah put a word in Balaam's mouth and said, Return to Balak, and thus thou shalt speak. 6And he returned to him, just as he was stand ing by his burnt-offering, together with all the princes of Moab. 7And he uttered his oracle, saying. From Aram hath Balak brought me, The king of Moab from the mountains of the East ; Come, curse Jacob for me, And come, denounce Israel. 8How shall I curse, whom God hath not cursed ? And how shall I denounce, whom Jeho vah hath not denounced ? 'For from the top of the rocks I see him, And from the hills I behold him — Behold a people dwelling alone, And not accounting itself as one of the nations. 10Who can count the dust of Jacob, Or number the myriads* of Israel? Let me die the death of the righteous, And let my end be like his ! nThen Balak said to Balaam, What The re- have you done to me ? I calledv you SSd!?-d to curse my enemies, and, behold, gSfnit you have richly blessed them. 12And IiSrioua he answered and said, Must I not ™ture always take heed to speak that which Jehovah putteth in my mouth? 13Then Balak said to him, Come, I pray, with me to another place, from whence you may see them;w you shall see only the extreme part of them ; and ' 24» So Gk. a 24* Or palm trees or poplars. t 2310 Heb., fourth part. Heb. is obscure. It may be translated, whose eye is open or whose eye is closed. Gk., Hordes or masses. A slight change of Heb. gives the above reading. u 248 A possible translation of Heb. is, shatter them with his arrows. The addition of one letter gives the above consonant reading. v 23" So Gk. and Syr. Heb., took. Cf. 25s. ». ». » 2313 Heb., him, referring to Israel collectively. The singular is retained throughout the verse. 237 Num. 2412] FROM KADESH TO THE JORDAN [Num. 2313 Ephraimite Prophetic Narratives shall not see them all; and curse them for me from there. 14So he took him into the field of Zophim, to the top of Pisgah, and built seven altars, and offered up a bullock and a ram on each altar. 15And he said to Balak, Stand here by your burnt-offering, while I meet Jehovah yonder. 16And Jehovah met Balaam, and put a word in his mouth, and said, Return to Balak, and thus shalt thou speak. 17 And he came to him just as he was standing by his burnt-offering, and the princes of Moab with him. And Balak said to him, What hath Jeho vah spoken? 18Then he uttered his oracle, saying, Arise, Balak, and hear ; Hearken to me, thou son of Zippor : 19God is not man, that he should he, Nor a human being, that he should re pent : Hath he said, and will he not do it ? Or hath he spoken, and will he not make it good ? 20Behold, I have received commandment to bless ; And he hath blessed, and I cannot re verse it. 21No misfortune is perceived1 in Jacob ; And no trouble is seen in Israel : Jehovah his God is with him, And the shouts of rejoicing over a king* are in his midst. "God who brought them forth out of Egypt; Is fur him like the strength of the wild-ox. d 23Surely there is no observation of omens in Jacob ; Nor any divination in Israel : Now shall it be said of Jacob and of Israel, How great things hath God done ! e Early Judean your messengers whom you sent to me, 13'If Balak should give me his house full of silver and gold, I could not go beyond the word of Jehovah, to do either good or bad of my own will; what Jehovah speaketh that must I speak ?' 14And now, behold, I am going to my people: come let me tell you beforehand what this people will do to your people in the days to come. 15And he uttered his oracle, saying, The oracle of Balaam the son of Beor, Even the oracle of the man who seeth truly, 16The oracle of him who heareth the words of God, And knoweth the knowledge of the Most High, Who seeth the vision of the Almighty, Falling down and having his eyes open "I see him, but not now ; I behold him, but not near ;" A star comes forth out of Jacob, And a sceptre arises out of Israel, And shatters the temples of Moab, And the skull of all the sons of Seth.b 18 And Edom shall become a possession, Seir, his enemies, shall also become a possession, While Israel doeth valiantly. "And out of Jacob shall one have do minion, And shall destroy the remnant from the city.0 1 2321 Syr., following 20 retains first person. y 2321 Following the Gk. in the interpretation of the Heb. words, which have a double meaning. • 24" Making a slight change in the Heb., which is supported by the parallelism with the preceding line. b 2417 The exact meaning is doubtful. It has been translated tumult and (with an emenda tion) pride. a 2419 The last three oracles, 20-24, have no connection with the preceding and apparently refer to later events and were added by a very late editor. Cf . vol. V. d 23a Identical with 248 and possibly inserted here by an editor. e 23M Probably a comment on 21 which has found its way into the text. Vs. u is the logical sequel of 21 * 22. 238 BALAAM'S PROPHECY [Num. 232* Early Ephraimite Prophetic Narratives "Behold, the people rises up like a lioness, And like a lion he lifts himself up : He does not he down until he eats the prey, And drinks the blood of the slain. 25Then Balak said to Balaam, You shall neither curse him nor bless him. 26But Balaam answered and said to Balak, Did I not tell you, 'AH that Jehovah speaketh that must I do ?' 24 25So Balaam rose up, and, depart ing, returned to his home; and Balak also went his way. § 99. Idolatry and Immorality of the Hebrews, Num. 221, 251"15 Early Judean Num. 25 lbNow the people began to play the harlot with the daughters of Moab ; 2for they called the people to the sacrificial feasts of their god, and the people ate and bowed down to their god. 3bAnd the anger of Jehovah was kin dled against Israel. 4And he said to Moses, Take all the leaders of the people and exe cute11 them for Jeho- • vah before the sun1 that the fierce anger of Jehovah may turn away from Israel. Ephraimite Prophetic 25 laNow Israel abode i n Shittim. 3aAnd Israel worshipped8 the Baal o f Peor. 5And Mo ses said to the judges of Is rael, Let each one slay his men who have worshipped the Baal of Peor. Late Priestly Narratives 22 laThen the Israelites journeyed Guilt and encamped in the plains of Mo- __me_t ab beyond the Jordan at Jericho, people 25 6And, behold, one of the Israel ites came and brought home to his kinsmen* a Midianite woman in the sight of Moses and all the con gregation of the Israelites, while they were weeping at the door of the tent of meeting. 7And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from the midst of the con gregation and took a spear in his hand, 8and went after the man of Israel into the large tent and thrust both of them through, the man of Israel and the woman through the body. So the plague was stayed from the Israelites. 9And those who died of the plague were twenty-four thousand. § 99 Three distinct stories regarding the crimes of the Israelites and of their punishment are found in Num. 25. In one they commit acts of immorality and apostasy in connection with the Moabites, and their leaders are put to death as a bloody sacrifice to avert Jehovah's wrath, just as the sons of Saul were at a later period, II Sam. 211- 9. The thought and language are those of the early Judean narratives, cf ., e. g.,2 and Ex. 3415. In 6-15 the Midianites, not the Moabites, traduce the Israelites. The punishment is a plague, 9, and Phinehas the son of Eleazar the priest figures as the champion of righteousness. The priestly origin of the narrative is obvious. The remaining fragmentary version has all the characteristics of the Ephraimite source. E. g., abode, Shittim in la._ The judges in 6 are also peculiar to the Ephraimite narra tives. Cf . § 81. The succeeding editors probably combined these really distinct stories, because the sin in each case_ was in connection with foreign women and because they were all localized at about the same time and place. ( 259 /. e., introduced to his family. e 25311 Lit., joined or yoked himself to, or took upon himself the yoke of, i. e., became a devotee of, worshipped. h 254 Unfortunately the exact form of punishment indicated by this unusual Heb. verb is not known. Elsewhere the verb means to be dislocated, e. g.. Gen. S226. Gk. and Syr. translate it, expose; Aquila, impale; Targums and Lat., crucify. . The meaning throw down a rock has also been suggested. Rv, hanging, has little justification. Some impressive form of public execution is evidently contemplated. ' 254 The Syr. endeavors to eliminate the moral difficulty in this passage by reading, Com mand that they slay all the men who joined themselves to the Baal of Peor. Num. 2210] FROM KADESH TO THE JORDAN Late Priestly Narratives Rights 10And Jehovah spoke to Moses, saying, nPhinehas, the son of Eleazar, the priests son of Aaron the priest, hath turned away my wrath from the Israelites, in H°rdrof that he was jealous with the jealousy which I myself show' among them, so has _e" that I did not consume the Israelites in my jealousy. 12Therefore say, 'Behold, zeal I give to him my covenant of peace: 13and it shall be to him and his descend ants after him the covenant of an everlasting priesthood; because he was jealous for his God and made atonement for the Israelites.' The 14Now the name of the Israelite who was slain with the Midianite woman, iSe'Si- was Zimri, the son of Salu, a prince of a Simeonite father's house. 15And ers the name of the Midianite woman who was slain was Cozbi, the daughter of Zur; he was head of the people of a Midianite father's house. § 100. The Second Census, Num. 26 Very Late Priestly Narratives Direc- Num. 26 1Now it came to pass after the plague, that Jehovah spoke to te°kesthe Moses and Eleazar the son of Aaron the priest, 2Take the census of all the census congregat;on 0f the Israelites, from twenty years old and upward, by their fathers' houses, all in Israel who are able to go to war. 3Then Moses and Eleazar the priest spoke with them in the plains of Moab by the Jordan at Jericho, saying, 4Take the census of the people, from twenty years old and upward, as Jehovah commanded Moses and the Israelites who came forth from the land of Egypt. Clans of 5Reuben, the first-born of Israel; the sons of Reuben: Hanoch, from whom tentos1 is descended the family of the Hanochites; Pallu, from whom is descended the family of the Palluites; 6Hezron, from whom is descended the family of the Hezronites; Carmi, from whom is descended the family of the Carmites. 7These are the families of the Reubenites; and those who were numbered belonging to them were forty-three thousand seven hundred and thirty. 8And the son of Pallu, Eliab. 9And the sons of Eliab : Nemuel, Dathan and Abiram. These are that Dathan and Abiram who were called to the con gregation, who raised opposition to Moses and Aaron in the company of Korah, when they rebelled against Jehovah, 10and the earth opened its mouth, and swallowed them together with Korah, when that company died, when the fire devoured two hundred and fifty men and they became a warning. nBut the sons of Korah did not die.1 i 22" 1. c, resented, as the Deity himself, the dishonor to Jehovah resulting from the sin of the people. k 25'2. " Or assurance. § 100 While this chapter may contain some original priestly material, there are many in dications that as a whole it is from a secondary source and therefore is one of the latest addi tions to the Pentateuch. Thus the order and names of the tribes agree in general with those of the secondary passages. Gen. 46s-27, and Num. 1. The expression, as Moses commanded, in Hs also characteristic of the same strand. The introduction and especially 3 have evidently b6en curtailed. Different formulas are also found in 8-n. 30-33 anc| the res(, 0f tbe chapter. Thesec- tion strikingly illustrates the repetitiousness of the later priestly writers, and the untiring interest in genealogies which was characteristic of certain Jewish circles. Cf. Gen. 46s-23 and the expanded parallel in I Chrs. 2-9. Several variants in the names have crept in through scribal errors. In general this chapter appears to represent the original readings. 1 26;1 Probably a very late note added to reconcile this story with subsequent references to the sons of Korah, 6 8. Cf . also the titles of certain Pss. 240 THE SECOND CENSUS [Num.2612 Very Late Priestly Narratives 12The sons of Simeon according to their families: Nemuel, from whom is simeon- descended the family of the Nemuelites; Jamin, from whom is descended the '**" family of the Jaminites; Jachin, from whom is descended the family of the Jachinites; 13Zerah, from whom is descended the family of the Zerahites; Shaul, from whom is descended the family of the Shaulites. 14These are the families of the Simeonites, twenty-two thousand, two hundred. 15The sons of Gad according to their families: Zephon, from whom is de- Gaditea scended the family of the Zephonites; Haggi, from whom is descended the family of the Haggites; Shuni, from whom is descended the family of the Shunites; 16Ozni,m from whom is descended the family of the Oznites; Eri, from whom is descended the family of the Erites; 17Arod, from whom is descended the family of the Arodites; Areli, from whom is descended the family of the Arelites. 18These are the families of the sons of Gad according to those who were numbered belonging to them, forty thousand, five hundred. 19The sons of Judah, Er and Onan; and Er and Onan died in the land of Judah- Canaan. 20And the sons of Judah according to their families were: Shelah, ' from whom is descended the family of the Shelanites; Perez, from whom is descended the family of the Perezites; Zerah, from whom is descended the family of the Zerahites. 21 And the sons of Perez were : Hezron, from whom is descended the family of the Hezronites; Hamul, from whom is descended the family of the Hamulites. 22These are the families of Judah according to those who were numbered belonging to them, seventy-six thousand, five hundred. 23The sons of Issachar according to their families: Tola, from whom is issach- descended the family of the Tolaites; Puvah, from whom is descended the family of the Puvites; 24Jashub, from whom is descended the family of the Jashubites; Shimron, from whom is descended the family of the Shimronites. 25These are the families of Issachar according to those who were numbered belonging to them, sixty-four thousand, three hundred. 26The sons of Zebuiun according to their families : Sered, from whom is zebn- descended the family of the Seredites; Elon, from whom is descended the family of the Elonites; Jahleel, from whom is descended the family of the Jahleelites. 27These are the families of the Zebulunites according to those who were numbered belonging to them, sixty thousand, five hundred. 28The sons of Joseph according to their families: Manasseh and Ephraim. Manas- 29The sons of Manasseh : Machir, from whom is descended the family of the Machirites; Machir also begat Gilead, from whom is descended the family of the Gileadites. 30These are the sons of Gilead : Iezer,n from whom is descended the family of the Iezerites; Helek, from whom is descended the family of the Helekites; 31and Asriel, from wfwm is descended the family of the Asrielites; and Shechem, from whom is descended the family of the Shechemites; 32and Shemida, from whom is descended the family of the Shemidaites; and Hepher, from whom is descended the family of the Hepher- ites. 33And Zelophehad the son of Hepher had no sons, but daughters; and » 2618 In Gen. 4611, Ezbon. » 2630 Evidently a variant of Abiezer. Cf. Josh. 172, Judg. 6», 24, 34. 241 Num. 2633] FROM KADESH TO THE JORDAN Very Late Priestly Narratives the names of the daughters of Zelophehad were Mahlah, Noah, Hoglah, Milcah, and Tirzah. 34These are the f amihes of Manasseh; and they who were numbered belonging to them were fifty-two thousand, seven hundred. Eph- 35These are the sons of Ephraim according to their families: Shuthelah, ramntes ^.^ wnom is descended the family of the Shuthelahites;0 Tahan, from whom is descended the family of the Tahanites. 36And these are the sons of Shu thelah: Eran, from whom is descended the family of the Eranites. 37These are the f amihes of the sons of Ephraim according to those who were numbered belonging to them, thirty-two thousand, five hundred. These are the sons of Joseph according to their families. Benja- 38The sons of Benjamin according to their families: Bela, from whom is ml '" descended the family of the Belaites; Becher,0 horn whom is descended the family of the Becherites; Ashbel, from whom is descended the family of the Ashbelites; Ahiram, from wham is descended the family of the Ahiramites; 39Shephupham, from whom is descended the family of the Shephuphamites; Hupham, from whom is descended the family of the Huphamites. ^And the sons of Bela were Ard and Naaman: from the former is descended the family of the Ardites; from Naaman, the family of the Naamites. 41These are the sons of Benjamin according to their f amihes; and they who were numbered belonging to them were forty-five thousand, six hundred. Danites 42These are the sons of Dan according to their f amihes: Shuham, from whom is descended the family of the Shuhamites. These are the f amihes of Dan according to their families. 43A11 the families of the Shuhamites, according to those who were numbered belonging to them, were sixty-four thousand, four hundred. Asher- 44The sons of Asher according to their families: Imnah, from whom is 1 s descended the family of the Imnites; Ishvi, from whom is descended the family of the Ishvites; Beriah, from whom is descended the family of the Beriites. 45Of the sons of Beriah : Heber, from whom is descended the family of the Heberites; Malchiel, from whom is descended the family of the Mal- chielites. 46And the name of the daughter of Asher was Serah. 47These are the families of the sons of Asher according to those who were numbered belonging to them, fifty-three thousand, four hundred. Naphtai- 48The sons of Naphtaii according to their families: Jahzeel, from whom is ltes descended the family of the Jahzeelites; Guni, from whom is descended the ¦ family of the Gunites; 49Jezer, from whom is descended the family of the Jezerites; Shillem, from whom is descended the family of the Shillemites. 60These are the families of Naphtaii according to their families; and they who were numbered belonging to them were forty-five thousand, four hundred. Totals 51These are they who were numbered belonging to the Israelites, six hun dred and one thousand, seven hundred and thirty. Method 52And Jehovah said to Moses, 53 Among these the land shall be apportioned fne the " as an inheritance according to the number of names. 54To the large tribe land « land o 2635-38 Heb. introduces Becher among sons of Ephraim, but in Gen. 4621 Becher belongs to the tribe of Benjamin. This is confirmed by I Sam. 91 and II Sam. 21l. The transference of the name to the Ephraimite group is probably due to the error of a copyist. 242 THE SECOND CENSUS [Num. 26s* Very Late Priestly Narratives thou shalt give a proportionately large inheritance, and to the smaller tribe thou shalt give a proportionately small inheritance: to each one according to those who were numbered belonging to it shall its inheritance be given. 55Yet the land shall be divided by lot: according to the names of the tribes of their fathers they shall inherit. 56 According to the lot shall their inheri tance be divided between the more numerous and the less numerous tribes. 57 And these are they who were numbered belonging to the Levites according Families to their families : Gershon, from whom is descended the family of the Gershon- tais of ites; Kohath, from whom is descended the family of the Kohathites; Merari, vites6 from whom is descended the family of the Merarites. 58These are the families of Levi : the family of the Libnites, the family of the Hebronites, the family of the Mahlites, the family of the Mushites, the family of the Korahites. And Kohath begat Amram. 59And the name of Amram's wife was Jochebed, the daughter of Levi, who was born to Levi in Egypt: and she bore unto Amram Aaron and Moses, and Miriam their sister. 60And to Aaron were born Nadab and Abihu, Eleazar and Ithamar. 61And Nadab and Abihu died when they offered strange fire before Jehovah. 62And they who were numbered belonging to them were twenty-three thousand, every male from a month old and upward, but they were not numbered among the Israelites, because there was no inheritance given them among the Israelites. 63These are they who were numbered by Moses and Eleazar the priest, Caleb who numbered the Israelites in the plains of Moab by the Jordan at Jericho. Joshua ^But among these there was not a man of those who were numbered by survlv-7 Moses and Aaron the priest, who numbered the Israelites in the wilderness th-_?8? of Sinai. 65For Jehovah had said of them, They shall surely die in the wil- census derness. And there was not left a man of them, except Caleb the son of Jephunneh, and Joshua the son of Nun. § 101. War with Midian, Num. 251«-18, 31 Very Late Priestly Narratives Num.25 16And Jehovah commanded Moses, saying, 17 Attack the Midian- Com- ites, and smite them, 18for they attacked you with their crafty wiles, with attack which they beguiled you in the affair of Peor and of Cozbi the daughter of ianites " the prince of Midian, their sister who was slain on the day of the plague in the affair of Peor. 31 *And Jehovah said to Moses, 2Avenge the Israelites on the Midianites; afterward thou shalt be gathered to thy father's kin. 3Therefore Moses commanded the people saying, Equip men from among you for the war, that they may go against Midian, to execute Jehovah's § 101 The introduction to this story is found in 2516- 17, which connects it with the priestly account of the zeal of Phinehas against ihe Midianite temptress, Cozbi. Cf . § 99. The evidence that it is a very late tale coming from the priestly school of writers is complete. Its affinities are with the fourteenth chap, of Gen., and the late additions to the story of the crime of the Gibeathites in Judg. 21, § 132. Its unhistorical character is apparent in the light of its histori cal background, although it may embody some older traditional data. It assumes the exist ence of ceremonial institutions, as for example, the water of. separation in 3123, which are peculiar to the supplemental priestly writings. Eleazar the priest is raised above Moses. Its aim is to establish the traditional basis of the law regarding the distribution of booty (cf. I Sam. 3024' **) and the removal of ceremonial uncleanness, resulting from the contact with the dead. 243 Num. 313] FROM KADESH TO THE JORDAN Very Late Priestly Narratives Suocess- vengeance on Midian. 4From every tribe a thousand, throughout all the paim tribes of Israel, shall you send to the war. 5So there were furnished from Phine- the thousands of Israel, a thousand from each tribe, twelve thousand armed priest6 for war. 6Then Moses sent them, a thousand from each tribe, to the war, together with Phinehas the son of Eleazar the priest, to the war, with the sacred objects and the trumpets with which to give the alarm in his hand. 7So they made war on Midian, as Jehovah commanded Moses, and slew every male. 8They also slew the kings of Midian with the rest of their slain: Evi, Rekem, Zur, Hur, and Reba, the five kings of Midian; Balaam, too, the son of Beor, they slew with the sword. Disposal 9And the Israelites took captive the women of Midian with their little captives ones. And all their cattle, and all their flocks, and all their goods they took booty as booty. 10But all their cities, in the places in which they dwelt, and all their enclosures they burnt with fire. nAnd they took all the spoil and all the booty both of man and of beast. 12And they brought the captives, and the booty and the spoil to Moses and Eleazar the priest, and to the congrega tion of the Israelites at the camp in the plains of Moab, which are by the Jordan at Jericho. More in- 13Then when Moses and Eleazar the priest, and all the princes of the tions re- congregation, went forth to meet them outside the camp, 14Moses was angry {£e £$¦ with the officers of the host, the captains of thousands and the captains of booty111 hundreds, who came from the service of the war. 15And Moses said to them, Have you saved all the women ahve? 16Behold, these caused the Israelites, through the counsel of Balaam, to break faith with Jehovah in the affair of Peor, and so the plague was among the congregation of Jehovah. 17Now therefore kill every male among the little ones, and kill every woman who has entered into marital relations. 18But all the female children, who have not entered into marital relations, keep alive for yourselves. 19Now encamp outside the camp seven days; whoever has killed any person, and whoever has touched any slain, purify yourselves on the third day and on the seventh day, you and your captives. 20And every garment, and all that is made of skin, and all work of goats' hair, and all things made of wood, you shall purify. Detailed 21And Eleazar the priest said to the warriors who went to the battle, This tons re- is the statute of the law which Jehovah hath commanded Moses, 22'Only the thei_ cct- gold, the silver, the brass, the iron, the tin, and the lead, — 23every thing that pu_flca- may De Put mto tne fi^ snau y°u Put through the fire, that it may be clean; "on it shall surely be purified by means of the water of impurity; and all that can not be put into the fire you shall put through water. 24And you shall wash your clothes on the seventh day, and shall be clean; and afterwards you shall come into the camp. jeho- 25Then Jehovah commanded Moses, 26Make an estimate of the booty that portion was taken, both of man and of beast, thou, and Eleazar the priest, and the spoiuor heads of the fathers' houses of the congregation, 27and divide the booty into priests two parts; between the men skilled in war, who went out to battle, and all the congregation. ^And levy a contribution for Jehovah upon the warriors 2-14 WAR WITH MIDIAN [Num. 3128 Very Late Priestly Narratives who went out to battle : one in five hundred, of the persons, and of the oxen, and of the asses, and of the flocks: 29take it from their half, and give it to Eleazar the priest, for a special contribution to Jehovah. 30And from the Portion Israehtes, half, thou shalt take one drawn out of every fifty, of the persons, Levites of the oxen, of the asses, and of the flocks, even of all the cattle, and give them to the Levites who have charge of the dwelling of Jehovah. 31And Moses uid Eleazar the priest did as Jehovah commanded Moses. 32Now the booty, over and above the booty which the men of war took, was Amount six hundred and seventy-five thousand sheep, 33and seventy-two thousand _.po_ie oxen, 34and sixty-one thousand asses, 35and thirty-two thousand persons in ^vision all, of the women who had not entered into marriage relations with a man. 36 And the half, which was the portion of those who went out to war, was in number three hundred and thirty-seven thousand, five hundred sheep. 37 And Jehovah's tribute of the sheep was six hundred and seventy-five. 38And the oxen were thirty-six thousand, of which Jehovah's tribute was seventy- two. 39And the asses were thirty thousand, five hundred, of which Jehovah's tribute was sixty-one. 40And the persons were sixteen thousand, of whom Jehovah's tribute was thirty-two persons. 41And Moses gave the tribute which was the contribution to Jehovah to Eleazar the priest, as Jehovah commanded Moses. 42 And the Israelites' half, which Moses divided from the men who had Part as- fought in the war 43(now the congregation's half was three hundred and to the thirty seven thousand, five hundred sheep, 44and thirty-six thousand oxen, 4Sand thirty thousand, five hundred asses, 46and sixteen thousand persons), 47even of the Israehtes' half Moses took one drawn out of every fifty, both of man and beast, and gave them to the Levites, who had charge of the dwelling of Jehovah, as Jehovah commanded Moses. 48 And the officers who were over the thousands of the host, the captains Report of thousands, and the captains of hundreds, came near to Moses, 49and said cial oF-6" to Moses, Your servants have taken the census of the warriors who are under ofthf8 our authority, and not a single man of us is missing. 50And we have brought ea ers as an offering to Jehovah what every man has, objects of gold, ankle- ;hains, and bracelets, signet-rings, ear-rings, and pendants," to make pro pitiation for ourselves before Jehovah. 51And Moses and Eleazar the priest received the gold from them, all the wrought objects. 52And all the gold of the special offering that they contributed to Jehovah, of the captains of thousands, and of the captains of hundreds, was sixteen thousand, seven hundred and fifty shekels; 53for the men of war had taken booty, every man for himself. MAnd when Moses and Eleazar the priest received the gold from the captains of thousands and of hundreds, they brought it into the tent of meeting, as a memorial for the Israelites before Jehovah. P 31 so The exact nature of several of these objects is uncertain, .45 Dt. 312] FROM KADESH TO THE JORDAN [Num. 321 § 102. Settlement of the East-Jordan Tribes, Num. 321"58, Dt. 3"-30 Late Prophetic Assign- Dt. 3 12Now this land ment of , . the we took into our posses- jordan sion at that time. From m ory Aroer, which is by the valley of the Arnon, and half the hill-country of Gilead, with its cities, I gave to the Reubenites; and to the G a d i t e s ; 13while the rest of Gilead, and all Bashan, the king dom of Og, I gave to the half-tribe of Manasseh, even all the region of Ar- golx All that Bashan is called the land of the Rephaim. 14Jair the Ma- nassite took all the region of Argob, as far as the territory of the Geshurites and the Maacathites, and called them (even Ba shan) after his own name, Havvoth-jair to this day. 15And I gave Gilead to Machir. 16And to the Reubenites and the Gad- ites I gave Gilead even to the valley of the Arnon, the middle of the valley and the border, even to the river Jabbok, which is the boundary-line of the Ammonites; 17the Ara- bah also, and the Jordan Very Late Priestly Narratives Num. 32 !Now the Reubenites and the Gad- Keenest ites had a very large number of cattle. So, when B*uben- they saw the land of Jazer and the land of Gil- Gadites ead, and observed that the district was suitable for cattle, 2the Gadites and the Reubenites came and spoke to Moses and Eleazar the priest, and to the princes of the congregation, saying, 3Ata- roth, Dibon, Jazer, Nimrah, Heshbon, Elealeh, Sebam, Nebo, and Beon, 4the land which Jeho vah smote before the congregation of Israel, is a land suitable for cattle; and your servants, have cattle. sAnd they said, If we have found favor in your sight, let this land be given to your servants for a possession. Do not take us across the Jordan. 6But Moses said to the Gadites and to the Reubenites, Shall your kinsmen go to war, while you remain here? 7And why should you dis courage the Israelites from going over into the land which Jehovah hath given them ? 8Thus did your fathers, when I sent them from Kadesh- barnea to see the land. 9For when they went up to the valley of Eshcol and saw the land, they discouraged the Israelites from going into the land which Jehovah had given them. 10Therefore Jehovah's anger was aroused in that day, and he took an oath saying, ll 'Surely none of the men who came out of Egypt, from twenty years old and upward, shall see the land which I promised with an oath to Abraham, Isaac and Jacob, be cause they have not fully followed me; 12except Caleb the son of Jephunneh the Kenizzite, and Joshua the son of Nun; beause they have fully followed Jehovah.' 13So Jehovah's anger was kindled against Israel, and he made them wander § 102 The presence of this tradition in Dt. 3»-» indicates that it was found in the early pro phetic sources. Cf. also Dt. 332>. Certain passages in Num. 31 reveal the characteristics and accord with the representation of these earlier sources. Thus 3. '. °. »_ appear to have been taken from the Judean and ! n>. ". ». 2*. 8«s from the Ephraimite. They are too fragmentary, however, to make possible the reconstruction of the original versions, and even these quotations seem to have been recast by a .very late priestly writer, who was acquainted with the story of the spies in its present composite form. Late prophetic (Deuteronomic) phrases and ideas also occur. The prominence of Eleazar the priest m.™ and the presence of certain expressions, peculiar to the latest priestly sections together with other minor indications, connrm the con clusion that, like most of the material in Num. 26-34, the account of the settlement in 321-M belongs to one of the latest strata in the O.T. It contains many reminiscences of earlier inci dents, and like many of the later Jewish tales, is not without a certain variety and nicturesaue- ness, which is lacking in the original priestly narratives. 246 The con ditioEis Dt. 317] Late Prophetic and the border from Chinnereth even to the sea of Arabah, the Salt Sea, under the slopes of Pisgah eastward. 18And I commanded you at that time, saying, Jehovah your God hath given you this land as a possession. All of you who are men of war shall pass over armed before your brethren the Israel ites. 19But your wives, and your little ones, and your cattle — I know that you have many cattle — shall remain in your cities which I have given you, 20until Jehovah brings your kinsmen to their des tined homes, as he has you, and they also pos sess the land which Jeho vah your God giveth them beyond the Jordan. Then shall you return every man to his possession, which I have given you. THE EAST-JORDAN TRIBES [Num. 3213 Very Late Priestly Narratives to and fro in the wilderness forty years, until all the generation which had done that which was displeasing to Jehovah had passed away. 14Now you have arisen in your fathers' stead, a brood of sinful men, to augment still more the fierce anger of Jehovah toward Israel. 15For if you turn away from him, he will once more leave them in the wilderness; so you will destroy all this people. 16Then they came near to him, and said, We will build sheepfolds here for our cattle, and cities for our little ones, 17but we ourselves will be ready armed to go before the Israehtes, until we have brought them to their place, while our little ones dwell in the fortified cities because of the inhabitants of the land. 18We will not return to our houses until every man of the Israelites has entered into his inheritance. 19For we will not inherit with them on the other side of the Jordan, and beyond, because our inheritance has fallen to us on this, the eastward side of the Jordan. 20Then Moses said to them, If you will do this, if you will arm yourselves to go before Jehovah to the war, 21and every armed man of you will pass over the Jordan before Jehovah, until he hath driven out his enemies from before him, 22and the land is subdued before Jehovah; then afterward you shall return, and be guiltless to wards Jehovah, and towards Israel; and this land shall be yours for a possession before Jehovah. 23But if you will not do so, behold, you have sinned against Jehovah; and be sure your sin will find you out. 24Build you cities for your little ones, and folds for your sheep ; and do that which you have promised .1 25And the Gadites and the Reubenites said to Moses, Your servants will do as our lord commands. 26Our little ones, our wives, our flocks, and all our cattle, shall be there in the cities of Gilead, 27but your servants will pass over, every man that is armed for war, before Jehovah to battle, as my lord says. 28So Moses gave instructions concerning them to Eleazar the priest, and to Joshua the son of Nun, and to the heads of the fathers' houses of the tribes of the children of Israel. 29And Moses said to them, If the Gadites and the Reubenites will pass with you over the Jordan, every man who is armed for battle, before Jehovah, and the land shall be subdued before you, then i Num. 2324 Heb., which has gone forth from your mouth. Cf. I3_lfl. It is the Heb. idiom to describe an oral promise or vow. Cf. Num. 303, Dt. 23®. 247 Theirpromiseto aid in the con- Suest of anaan consent to their request Their ac ceptanceof the condi tions cities Num. 3229] FROM KADESH TO THE JORDAN Very Late Priestly Narratives you shall give them the land of Gilead as a possession. 30But if they will not pass over with you armed, they shall have possessions among you in the land of Canaan. 31And the Gadites and the Reubenites answered, saying, As Jehovah hath said to your servants, so will we do. 32We will pass over armed before Jehovah into the land of Canaan, but the possession of our inheritance shall remain with us beyond the Jordan. Their 33So Moses gave to them, to the Gadites and to the Reubenites, and to the half -tribe of Manasseh the son of Joseph, the kingdom of Sihon king of the Amorites, and the kingdom of Og king of Bashan, the land, according to its cities with their territories, the cities of the land round about. 34And the Gadites built Dibon, Ataroth, Aroer, 35Atroth-shophan, Jazer, Jogbehah, 36Beth-nimrah, and Beth-haran, as fortified cities, and folds for sheep. 37 And the Reubenites built Heshbon, Elealeh, Kiriathaim, 38Nebo, and Baal-meon, (to be changed in name/) and Sibmah, and they gave other names to the cities which they built. § 103. Directions regarding the Assignment of the Land of Canaan, Num. 335°-3439 Very Late Priestly Narratives Com- Num. 33 50Now Jehovah spoke to Moses in the plains of Moab by the Jor- °<__U° dan at Jericho, saying, 51Give this command to the Israelites. When you cross heathen the Jordan into the land of Canaan, 52you shall dispossess all the inhabitants and d°_ of the land from before you, and destroy all their figured stones, and destroy fhe q_- all their molten images, and demolish all their high places. 63And you shaU naanites j-j^ pOSSession 0f the land, and dwell in it; for to you have I given the land as a possession. 54And you shall enter into possession of the land by lot ac cording to your families, to the larger family you shall give a proportionally large inheritance, and to the small family you shall give a proportionately small inheritance: wherever the lot falls to any family, it shall have its pos session; according to the tribes of your fathers shall you enter into possession. S5But if you will not drive out the inhabitants of the land from before you, then those whom you allow to remain of them shall be as pricks in your eyes, and as thorns in your sides, and they shall harass you in the land in which you dwell. 56And it shall come to pass, that, as I intended to do to them, so I will do to you. 34 x And Jehovah spoke to Moses, 2Command the Israehtes and say to them, r Num. 32s5 Apparently a scribal direction that in reading some other words be substituted for these two names which contain those of heathen deities. The change of the names Eshbaal and Meribaal to Ishbosheth and Mephibosheth (bosheth = shame) in the books of Samuel are examples of the same late Jewish tendency. § 103 The language and the underlying assumption that the chief problem after crossing the Jordan was not the conquest, but the allotment of the territory of Canaan, reveal the priestly source. Many of the sites mentioned cannot be identified. That the boundaries are in part, at least, only a late ideal is shown by the fact that they include certain territory in the south west never held by the Hebrews, even during the days of David. The land here assigned to the west-Jordan tribes is practically the same as that allotted by Ezekiel in his programme for the restoration, Ezek. 4713"20, to the twelve tribes. Many of the same places are mentioned. It seems probable that the late priestly writer followed the ideal plan of the priest-prophet of the exile. The distribution of territory here enjoined is recorded in Josh. 15, § 119. The primary purpose of the present narrative was apparently to associate with Moses the arrangement for the settlement of Canaan. 248 ASSIGNMENT OF THE LAND OF CANAAN [Num. 341 Very Late Priestly Narratives When you come into the land of Canaan, (this is the land that shall fall to you Bounda- as an inheritance, the land of Canaan according to its boundaries; 3then your the80 southern side shall be from the wilderness of Zin along by the side of Edom, Jordan and your south frontier shall extend from the end of the Salt Sea eastward ; on "the 4and your boundary-line shall turn about southward of the Scorpion Pass, south and pass along to Zin. And its extremity shall be southward of Kadesh-bar- nea. Then it shall go forth to Hazar-addar, and pass along to Azmon, 5and the boundary shall turn about from Azmon to the brook of Egypt, and it shall end at the sea. 6And for the western boundary you shall have the shore of the Great Sea.8 West This shall be your western boundary. 7And this shall be your northern boundary. From the Great Sea you shall North mark out for yourselves to Mount Hor; 8from Mount Hor you shall mark out to the entrance of Hamath; and the extremity of the boundary shall be at Zedad; 9then the boundary shall go forth to Ziphron, and its extremity shall be at Hazar-enan. This shall be your northern boundary. 10 And you shall mark out your eastern boundary-line from Hazar-enan to East Shepham; 11then the boundary-line shall go down from Shepham to Harbel4 on the east side of Ain; and the boundary-line shall go down, and shall stretch along the hills that flank the Sea of Chinnereth on the east. 12Then the border shall go down to the Jordan, and its extremities shall be at the Salt Sea. This shall be your land according to its boundaries round about. 13Thus Moses commanded the Israelites, saying, This is the land which you Total shall inherit by lot, which Jehovah hath commanded to give to the nine tribes tobe tai7 and to the half -tribe; 14for the tribe of the Reubenites according to their lotted fathers' houses, and the tribe of the Gadites according to their fathers' houses have received, and the half -tribe of Manasseh have received their inheritance; 15the two tribes and the half-tribe have received their inheritance beyond the Jordan at Jericho eastward, toward the sunrising. 16Jehovah also said to Moses, 17These are the names of the men who shall The divide the land to you for inheritance : Eleazar the priest, and Joshua the son iSTfs- of Nun. 18And ye shall take one prince from each tribe, to divide the land Sfraper- for inheritance. 19And these are the names of the men: from the tribe of t__ allot Judah, Caleb the son of Jephunneh. 20And from the tribe of the Simeonites, ment Shemuel the son of Ammihud. 21From the tribe of Benjamin, Elidad the son of Chislon. 22And from the tribe of the Danites a prince, Bukki the son of Jogli. 23From the children of Joseph : from the tribe of the Manassites a prince, Hanniel the son of Ephod. 24And from the tribe of the Ephraimites a prince, Kemuel the son of Shiphtan. 25And from the tribe of the Zebulunites a prince, Elizaphan the son of Parnach. 26And from the tribe of the Issa- charites a prince, Paltiel the son of Azzan. 27And from the tribe of the Asher- ites a prince, Ahihud the son of Shelomi. 28And from the tribe of the Naphtal- ites a prince, Pedahel the son of Ammihud. 29These are they whom Jehovah commanded to divide the inheritance to the Israelites in the land of Canaan. ¦ 34u Heb., Great Sea and boundary. Cf. also Dt. 316, Josh. 1323. fc 3410 Reading doubtful, and the identification still more so. Another reading is Riblah. 249 Dt. 3114, 321] FROM KADESH TO THE JORDAN [Dt. 3248 § 104. Moses's Farewell and Appointment of Joshua as his Successor, Num. 271"3, Dt. 321"29, 311"8' "¦ 16' 23, 3248-" Jehovah's corn- death Early Ephraimite Dt. 31 Moses to 14Then Jeho- greSsre vah said to Moses, Be hold, thy time ap proaches that thou must die; call Josh ua, and pre sent your selves in the tent of meet ing, that I may give him a charge. And Moses and Joshua went and pre sented them selves in the tent of meet ing. 15A n d Jehovah ap peared in the tent in a pil lar of cloud; and the pil lar of cloud stood over the door of the tent. Late Prophetic Dt. 3 21I also commanded Joshua at that time, saying, 'Your eyes have seen all that Je hovah your God hath done to these two kings [Sihon and Og] ; so shall Jehovah do to all the kingdoms to which you are going over. 22 You shall not fear them; for Jehovah your God, he it is that fighteth for you.' 23 And I besought Jehovah at that time, saying, 24' O Lord Je hovah, thou hast begun to show thy servant thy greatness and thy mighty power; for what god is there in heaven or in earth who can do such deeds and such mighty acts as thine? 25Let me go over, I pray thee, and see the good land that is beyond the Jor dan, that good hill-country and Lebanon.' 26But Jehovah was angry with me because of you, and hearkened not to me; and Jehovah said to me, 'Enough, speak no more to me of this mat ter. 27Go up to the top of Pisgah and lift up thine eyes westward and northward and southward and eastward, and see with thine eyes; for thou shalt not go over this Jordan. 28But commission Joshua and encourage him and strengthen him; for he shall go over before this people and shall Late Priestly Narratives Dt.32 (Num.2712-14) 48 And Jehovah spoke to Moses on the same day, saying, 49Go up into this mountain of the Abarim, to Mount Nebo, which is in the land of Moab, fronting Jericho ; and view the land of Canaan, which I am about to give to the Israehtes for a possession; soand die in the mountain up which thou art going, and be gathered to thy father's kin, as Aaron thy brother died in Mount Hor, and was gathered unto his father's kin ; 51be- cause ye broke faith with me in the midst of the Israelites at the waters of Meribah-Kadesh,u in the wilderness of Zin; because ye did not treat me as holy in the midst of the Israelites. 52For thou shalt see the land from a distance; but thou shalt not go thither into the land which I am about to give the Israel ites. § 104 Since the book of Joshua was originally the immediate sequel of Num., it is natural that Dt. should duplicate some of the statements in Num. This is especially obvious in Dt. 32*8-51, which is almostword for word identical with Num. 2712"1 *. Both contain the expres sions and references to incidents peculiar to the priestly source. Cf. § 87. The passage in Dt. 32 probably once stood before Num. 271 5. It contains the fuller statement, while Num. 2712-!* appears to be an editorial summary later substituted for it. The phraseology and the promi nence of Eleazar the priest indicate that Num. 2715"23 is from the same source as Dt. 3248-52. The early Judean narratives in Num. at least conta-in no references to Joshua. Dt. 3114< li- a, however, is a quotation from an earlier source which is evidently the Ephraimite, as is shown by the references to the tent of meeting, the pillar of the cloud, and Joshua the son of Nun. » Dt. 32" Cf. § 88. 250 Dt. SI23, 329] APPOINTMENT OF JOSHUA [Num. 2715 Early Ephraimite 23And he gave Joshua the son of Nun a charge saying, Be courageousand strong; for thou shalt bring the children o f Israel into the land which I promised them with an oath; and I will be with thee. Late Prophetic bring them into possession of the land which thou shalt see.' 29So we abode in the valley opposite Beth-peor. 31 1 And Moses went and spoke these words to all Israel. 2And he said to them, I am a hundred and twenty years old this day; I can no more go out and come in; and Jehovah hath said to me, 'Thou shalt not go over this Jor dan.' 3 Jehovah thy God, he is going over before thee; he will destroy these nations from before thee and thou shalt dispossess them; and Joshua is going over before thee, as Jehovah hath commanded. 4And Jehovah will do to them as he did to Sihon and to Og, the kings of the Amor ites whom he destroyed, and to their land. 5And Jehovah will deliver them up before you, and you shall do to them according to all the commandment which I have commanded you. 6Be courageous and strong, fear not, neither be terrified before them; for Jehovah thy God, he it is that goeth with thee; he will not fail thee nor forsake thee. 7Moses also called to Joshua and said to him in the sight of all Israel, Be courageous and strong; for thou shalt go with this people into the land which Jehovah hath sworn to their fathers to give them; and thou shalt cause them to inherit it. 8And Jeho vah, he it is that goes before thee; he will be with thee, he will not fail thee, neither forsake thee ; fear not, neither be dismayed. Late Priestly Narratives Num. 27 15And Moses char™ spoke to Jehovah, saying, ua os 16Let Jehovah, the God of the spirits of all flesh, ap point a man over the con gregation, 17who may go out before them and who may come in before them and who may lead them out and who may bring them in, that the congre gation of Jehovah be not as sheep without a shep herd. 18And Jehovah said to Moses, Take Joshua the son of Nun, a man in whom is the spirit, and lay thy hand upon him, 19and set him before Eleazar the priest and be fore all the congregation; and commission him in their sight. 20And thou shalt bestow some of thy majesty upon him, that all the congregation of the Israelites may obey.21 And he shall stand b e f o r £ Eleazar the priest, who shall inquire for him by the decision of the sacred lotv before Jehovah. At his command shall they go out, and at his command they shall come in, both he and all the Israelites with him, even all the con gregation. 22Thus Moses did as Jehovah command- v Num. 27a Heb., Urim. From the Gr. version of I Sam. 14". « and other O.T. references, it is evident that the Urim and Thummim were used to determine the divine will by casting lots. The exact method, however, is unknown. 251 Num. 2722] FROM KADESH TO THE JORDAN Late Priestly Narratives ed him; and he took Joshua, and set him before Eleazar the priest and all the congregation; 23and he laid his hands upon him and commissioned him, as Jehovah commanded by Moses. § 105. Death of Moses, Dt. 34 Early Judean The cios- Dt. 34 Then Mo- Bcenesof ses wentup tolb'dthe j&r8'3 top of Pisgah. And Jehovah showed him all the land, even Gil ead as far as Dan, -and all Naphtaii and the land of Ephraim and Manasseh and all the land of Judah as far as the Mediterranean, w 3and the South Country, and the Plain of the val ley of Jericho, the city of palm-trees, as far as Zoar. 4And Jehovah said to him, This is the land which I promised with an oath to Abraham, Isaac, and Jacob, saying, 'I will give it to thy descendants;' I have caused thee to see it with thine eyes, but thou shalt not go over thither. Ephraimite Prophetic 34 5aSo Moses the servant of Jehovah died there in the land of Mo ab. 6And he buried him in the ravine in the land of Moab over against Beth-Peor; but to this day no man knows of his burial- place. 10And there has not arisen a prophet since in Israel like Moses, whom Jehovah knew face to face, "as regards all the signs and the wonders, which Jehovah sent him to do in Egypt, to Pharaoh and to all his ser vants and to all his land, 12and as regards all the deeds of power2 and all the great terror, which Moses wrought in the sight of all Israel. Late Priestly Narratives 34 la, cphen Moses went up from the plains of Moab to Mount Nebo, which fronts Jericho and died there 5baccording to the command1 of Jehovah. 7And Moses was a hundred and twenty years old when he died ; his eye was not dim, neither had his natural force abated.1" 8And the Israehtes wept for Moses in the plains of Moab thirty days; so the days of weep ing in the mourning for Moses were ended. 9And Joshua the son of Nun was filled with the spirit of wisdom; for Moses had laid his hands upon him; and the Israelites hearkened to him and did as Jehovah commanded Moses. § 105 Traces of each of the different narratives are found in this brief section. It was natural that they should all record the death of the great leader who left the stamp of his per sonality upon his own, and all succeeding ages, and that later editors should preserve every fragment. The priestly formulas and point of view are clearly discernible in 7"9, which is the sequel to Num. 2712"23, § 104 The introduction to this version is found in ltt. c. Vs. 4a repeats the Judean passage, Ex. 331. Vs. 4 is the sequel to lb- d. The geographical data in 2- 3 has prob ably been recast by a later editor. The Sam. reads, from the river of Egypt to the great river, the river Euphrates even to the western sea. Cf. Dt. ll2 *. The interest in Moses's prophetic activity in 10 and the fact that ll)b repeats Ex. 33u, all reveal the Ephraimite source. Vss. n. 12 are edi torial expansions. The phraseology of 5a- b, however, connects them with the earlier narratives. w 342 Heb., hinder sea, i. e., western. So ll2 4. 1 345b Heb., mouth. Cf. Num. 3l». 3», 4P- «, etc. y 347 Heb., his freshness fled. » 3412 Heb., mighty hand. 252 Tywjf «? / Abel 1 Bebroun i * Rehab. Df*- / ? Oanaanitea / ° <. KedeshL PhiUsttnn / » * mV « ->\ 1 ° ^ Achzlb ' * Accho *A/ — ?AS «. * f_ Nah_ol^_ W **' J ID ( III «_ Beersheba ISHMAELITE TERRITORIAL, DIVISION OF CANAAN AFTER THE CONQUEST. THE CONQUEST AND SETTLEMENT Ob CANAAN Joshua, Judges, and Ruth to JOBh- THE CONQUEST AND SETTLEMENT OF CANAAN INITIAL CONQUESTS IN CANAAN, Josh, l1^29, 9-12, 132a-6, 1513-19, 63 2143"45 § 106. The Summons t6 Conquest, Josh. 1 Late Prophetic Narratives Josh. 1 1Now it came to pass after the death of Moses, the servant of Jeho- Jeho vah, that Jehovah said to Joshua the son of Nun, the attendant of Moses: rations 2Mo=*>s my servant is dead; now arise, go over this Jordan with all this people Initial Conquests in Canaan. — The book of Joshua reveals at every point careful ar rangement and editorial revision (cf. Introd., pp. 25, 26). In the first division, 1-12, which contains the traditions of the conquest, there are few traces of the late priestly narratives, ex cept at the crossing of the Jordan, § 108. The prophetic style and point of view prevails through out. While the Judean and Ephraimite strands cannot be distinguished with as much assur ance as in the Pentateuch, yet enough of their characteristics appear to leave little doubt that they are the basis of these stories; and while the extracts from them have been very closely combined and harmonized and then later supplemented by prophetic editors, an analysis is possible. The question, however, remains, "Were the original sources here quoted, the early or the later prophetic narratives?*' This must be answered specifically in connection with each story. Certain general data must also be taken into consideration; the representation of these chapters that the conquest of Canaan was completed during the lifetime of Joshua, and accom plished by the united action of all the tribes, is contradicted by the plain testimony of the primi tive traditions in the book of Judges and especially the first chapter. Cf. note § 114. The entire land did not become the possession of the Hebrews until the days of David. Traditions which compressed the events of a century or two into less than a decade could only arise generations later. In the brief ancient tradition of the conquest in Judg. 1, which is universally attributed to the early Judean source, Joshua does not appear and the different tribes independently gain a partial foothold for themselves in Canaan. Verbatim quotations from this same primitive source are also found in Joshua, and in certain other passages, cf. §§ 107, 113, the men of Israel are represented as taking the initiative, while Joshua suddenly disappears from the story. These and linguistic variations indicate that the majority of the Judean narratives in Josh, are probably from a later strand, possibly a revision of the early Judean traditions under the in fluence of the Northern Israelitish version, which made Joshua the leader of all the tribes. The later, however, never entirely superseded the earlier Judean version. Furthermore it is prob able that the Ephraimite parallels have themselves undergone revision. As a natural result of their origin, the two prophetic narratives are very similar — a fact which adds to the difficulty of distinguishing in every case between the two. Even though Joshua does not figure in the original Judean version, it does not follow that he was simply a creation of later traditions. No certain analogies can be adduced in support of this position. It is more probable that he was the leader of the northern tribes and may also have been at the head of a general Israelitish movement, which swept across the Jordan and over the walls of Jericho (and possibly Ai and Bethel), thence dividing, as the different tribes went up to the conquest of the territory which they later occupied. § 106 The process of editorial revision and expansion, which is so prominent in Joshua, is well illustrated in chap. 1. Vss. *¦ 2- 10- Ua are evidently taken from the early Ephraimite pro phetic narratives. Cf. characteristic expressions: arise, three days, and provisions. The rest of the chapter has the unmistakable idec_, expressions and style of the late prophetic or Deu teronomic group of writers. The passage 3"9 is an expansion of *¦ 2 from the point of view of Dt. ll24b; llb- 18 are apparently a still later expansion of 10- "». Some of these latest additions were perhaps made in the Heb., subsequent to the Gk. translation, for they are not found in the latter. The chapter as a whole constitutes a fitting introduction to the book and especially to the stories of the initial conquests in Canaan. 255 Josh. I2] INITIAL CONQUESTS IN CANAAN Late Prophetic Narratives to the land which I am about to give to the Israehtes.3 3Every place upon which the sole of thy foot shall tread, to thee will I give it, as I promised Moses. 4From the wilderness and this Lebanon, even to the great river, the river Euphrates, all the land of the Hittites,b and as far as the Great Sea toward the setting sun shall be your boundary. 5No one shall be able to stand against thee all the days of thy life; as I was with Moses so I will be with thee; I will not fail thee nor forsake thee. 6Be courageous and strong; for thou shalt bring this people into possession of the land whiczi I swore to their fathers to give them. 7Only be very courageous and strong, to observe faithfully all the law which Moses my servant commanded thee ; do not turn from it to the right hand or to the left, that thou mayest have success0 wherever thou goest. 8This law-book shall not depart out of thy mouth, but thou shalt meditate on it day and night, that thou mayest observe faithfully all that is written in it; for then thou shalt make thy way prosperous, and shalt have success.0 9Have I not commanded thee ? Be courageous and strong! Fear not, neither be dismayed, for Jehovah thy God is with thee wherever thou goest. Com- 10Then Joshua commanded the officers of the people saying, 11Pass prepare through the midst of the camp and command the people saying, 'Prepare conquest provisions for yourselves, for within three days you are to pass over this Jordand to go in to possess the land which Jehovah your God is giving you as a possession.' special 12Also to the Reubenites and the Gadites and the half-tribe of Manasseh tionsto Joshua said, 13Remember the command which Moses the servant of Jehovah Jordan gave you, when he said, 'Jehovah your God is about to bring you to a settled tribes abodge an(j w;u gjve y0U this land.' 14Your wives and your little ones and your cattle shall remain in the land which Moses gave you ;f but you — as many of you as are able to fight — shall pass over armed before your kinsmen and shall help them, 15until Jehovah hath given a settled abode to your kinsmen as to you and they also have taken possession of the land which Jehovah your God is about to give them. Then you shall return to the land of your posses sion,8 which Moses the servant of Jehovah gave you beyond the Jordan toward the rising sun. 16And they answered Joshua saying, All that you have com manded us we will do, and wherever you send us we will go. 17As we obeyed 8 l2 Heb., to them, to the Israelites. Gk. has simply to them. Lat., to the sons of Israel. b l4 Meaning doubtful, cf. Dt. ll2 4. Here the author seems to be defining the boundaries: the wilderness on the south; Lebanon (Gk., Anti-Lebanon) and the Euphrates seem to repre sent the eastern boundaries; possibly all the land of the Hittites stands for the northern, as the Mediterranean for the western boundary. c 17, fl Heb., verb has the double meaning of acting wisely and succeeding as the result. d 110, iu it has been suggested that these verses should follow the story of the spies in 2 and stand at the beginning of the Ephraimiteprophetic account of the crossing of the Jordan in 3, since (1) the episode and report of the spies should logically precede the preparations for the invasion; and (2) an interval of three days was not sufficient for their journey. But in the Ephraimite narratives the crossing of the Jordan is divinely ordered, l2, and three days is a characteristic expression for a short period, cf. 216, 'i2, 32, and in many other passages. Josh. 2 implies that the spies were not gone more than three days, 22- 23. el13 Heb., is giving yourest. Gk., hath given you. This may well represent the original. f ln So Gk. Heb. adds beyond Jordan. This is evidently a late scribal note, written from the point of view of the west-Jordan (probably Jerusalem), although the context clearly implies that Joshua had not yet crossed the Jordan. The note is based on Dt. 320. s l16 So Gk. Heb. adds and possess it. But this clause interrupts the thought of the sen tence and is probably a scribal addition. 256 THE SUMMONS TO CONQUEST [Josh. I17 Late Prophetic Narratives Moses in all things, so will we obey you. Only may Jehovah your God be with you, as he was with Moses. 18Any one who shall rebel against your command and shall not obey your words in all that you command him, shall be put to death; only be courageous and strong. § 107. Spies at Early Judean Josh. 2 2Now it was told the king of Jericho, saying, There came some men here to-night from the Israelites to explore the land. 3bAnd the king of Jericho sent to Rahab saying, Bring forth the men who have come to you, for they have come to explore all the land. 4a • ° And she said, It is true, some men came to me, but I did not know where they came from, 5bnor do I know whither they have gone. 6She had, however, brought them up to the roof and hid them with the stalks of flax which she had laid in order upon the roof. 8But before they had lain down, she came up to them on the roof, 9and said to the men, I know that Jehovah hath given you the land, and that ter ror because of you has fallen upon us, and that all the inhabitants of the land are los ing heart11 before you. 10For we have heard Jericho, Josh. 2 Ephraimite Prophetic Narratives 2 1Then Joshua the son of Nun sent secretly from Shittim two men as spies, saying, Go view the land and especially Jericho. So they went and entered the house of a harlot whose name was Rahab, and lay down there. 3bAnd the men of Jericho came to Rahab and said, Bring forth the two men, who came to your house. 4aNow the woman had taken the two men and hidden them, 5awhen the time came to shut the gate at nightfall. ^So she said, Pursue them quickly, for you will overtake them. 7Accordingly the men pursued them in the direc tion of the Jordan opposite the fords, and as soon as they that pursued after them had gone out, they shut the gate. 13But Rahab said to the men, Swear that you will save alive my father and my mother and my brothers, and my sisters, together with all that they have, and will deliver our lives from death. 14aAnd the men said to Conceal ment ot the spiei by Ra hab Theiroath to Bahabandtheir es capefromJericho § 107 At the first glance this story seems to be a complete literary unit. It contains, however, many indications that two originally distinct versions have been very closely fused together. The more important indices are: doublets in 4a> ° _ 21h- 22b; variations in repre sentation ; in 8 the men are hid on the roof, while according to 16 they are let down from the window: also the conversation, recorded in 12- u- ls_2°, is interrupted by the account of Rahab'-. letting down the men, so that it must have been necessary for them to shout to each other, although the story implies that great secrecy was necessary. Again in 21 her sending away the men is narrated. The enumeration of those who are to be saved also differs: in u. u it is simply Rahab's father and household, but in n her sisters' households are also included. Moreover the narratives, when separated and carefully compared, present many variations in details, so that on the whole the evidence for the presence of two different versions seems reasonably con clusive, although the analysis at certain points is not absolutely assured. Both versions are evidently early: the one having the characteristics of the Judean, and the other (cf., e.g., Joshua the son of Nun) those of the Ephraimite narratives. These peculiarities, however, are not nearly as marked as in the preceding books. Cf. further note § 110. The real historical significance of these primitive stories is probably to be found, not in the information which the spies brought back, but in the fact that the Israelites had allies in Jericho. The facility with which they entered its walls, when the opportune moment for attack came, 620, may have been due to the co-operation of the tribe of Rahab. Judg. I16 states that the Ken ites went up out of the city of palms (Jericho) with the tribe of Judah. h 29 Heb., are melting away. In n the fuller form of the idiom occurs, our hearts melted. Cf . also 2 _ While the idiom is striking and picturesque, it unfortunately has quite a different mean ing in tbe English. 257 Josh. 2">] INITIAL CONQUESTS IN CANAAN [Josh. 214a Ephraimite Prophetic Narratives her, We will be prepared to forfeit our lives for you,J if you do not disclose this business of ours. 20But if you do disclose this business of ours, then we shall be free from the oath to which you have made us swear. 15Then she let them down by a rope through the window (for her house was so close beside the city wall that she dwelt upon the wall).k 16And she said to them, Go to the mountain, lest the pursuers happen to find you; and hide yourselves there three days un til the pursuers have returned; and afterward you may go on your way. "Then the men said to her, We will be free from this oath to you which you have made us swear. m 22So they went and came to the mountain, and remained there three days, until the pursuers had returned. Now the pursuers sought for them in every direction, but did not find them. 23Then the two men returned, descending from the mountain, and passed over and came to Joshua the son of Nun, and told him all that had befallen them. 24And they said to Joshua, Jehovah hath dehvered all the land into our power; and more over all the inhabitants of the land have lost heart before us. Early Judean how Jehovah dried up the water of the Red Sea before you when you came out of Egypt, and what you did to the two kings of the Amorites that were beyond the Jordan, to Sihon and Oar, whom you utterly destroyed. nAnd as soon as we had heard it, we lost heart completely, neither did there re main any more spirit in any man because of you ; for Jehovah your God is indeed God in heaven above and on earth beneath.* 12Now therefore swear to me by Je hovah, since I have dealt kindly with you, that you will also deal kindly with my father's house, and give me a true token. And the men said to her, 14bIt shall be, when Jehovah giveth us the land, that we will deal kindly and truly with you. 18Behold, when we come into the land, you shall bind this cord of scarlet thread in the win dow through which you let us down ; and you shall gather to yourself into the house, your father and your mother and your brothers, and all your father's household. 19And it shall be, if any one goes out of the doors of your house into the street, his blood shall be upon his head, and we shall be guiltless; but if any one stays with you in the house, his blood shall be on our heads, if an injury befalls him.1 21 And she said, Let it be as you say. So she sent them away, and they de parted and she bound the scarlet cord in the window. § 108. Passage over the Jordan, Josh. 3'S1 Preiimi- Later Judean nary in- taSs're- Josh- 3 la'°Then Joshua rose up fhema5- earty m tne morning and he and nerof all the Israelites came to the Jor- crossmg Early Ephraimit e Prophetic 3 lbThen they re moved from Shittim. Lat e Priestly Narratives 3 7Then Jeho vah said to Josh- i 20b-u Additions in the spirit and peculiar language of the later prophetic editor. Cf . also 2*b. ' 214* Heb. lit.. Our life instead of you to die. 1 215 /. e., built so close that some of the rooms projected upon the wall as is the case in cer tain oriental cities to-day. 1 2lfl Heb., hand be upon him. m 217 Apparently an editorial addition, based on M and intended to connect le with l8, which continues the speech of the men. § 108 As in the case of the exodus and the revelation at Sinai, the present account of the crossing of the Jordan bears on its face the evidence of successive combination and revision. 258 Josh. 31c] PASSAGE OVER THE JORDAN Later Judean dan and spent the night there be fore they passed over. 5And Josh ua said to the people, Sanctify yourselves, for to-morrow Jehovah will do wonderful things among you. 9Joshua also said to the Is raehtes, Come hither and hear the words of Jehovah your God. Ephraimite Pro phetic 2Now after three days the officers went through the midst of the camp, 3and com manded the people saying, When you see the ark of the covenant11 [Josh. 32> 7 Late Priestly Narratives ua, This day will I begin to magnify thee in the sight of all Israel that they may know that, I will be with For example, the command in 312 is repeated almost verbatim in 42. 317b states emphatically that all Israel passed over the river, but 410 tells again of their crossing, as for the first time. 419 contains still a third account. According to 43b- 8b twelve stones were taken from the midst of the river and set up at the place where the Hebrews encamped for the night; in 420, however, they were placed at Gilgal; while in 49 they were deposited in the midst of the river. The Gk. and Lat. texts contain many omissions and variations, some probably original, but most of them harmonistic. There are indications that each of the four groups of narratives had its version of the crossing of the Jordan, and the attendant incidents. They have, however, been amal gamated so closely and the linguistic and other evidence is at certain points so indefinite or per plexing that the analysis is exceedingly difficult and the results only approximately assured. Three fairly complete versions can be distinguished. The late prophetic probably never existed independently. At present it simply supplements the other three. In each the ark borne by the priests goes first and the people follow. In one, as predicted in 313 and recorded in l6b and 47, the waters of the Jordan were cut off and rose in a heap (cf. also Ps. 337) at Adam, beside Zarethan, a city located somewhere higher up the Jordan valley. Cut off above, the waters below flowed down to the Salt Sea, leaving the Jordan bed empty. This version strongly suggests a landslide, which temporarily dammed the waters of the river until they again broke away the barrier and came rushing down, overflowing the banks as before, 418. The name of the city, Adam (Red earth), supports the conclusion that this unusual phenomenon took place higher up the Jordan, where the steep clayey banks overhang the river a great way above Jeri cho. The mention of the spring freshets also confirms the hypothesis of a landslide. As in the Judean account of the exodus, § 73, Jehovah's care and love for his people was revealed by the opportune use of natural forces, rather than by what is usually called a miracle. Most interesting in this connection is the incident recounted in the history of Sultan Bibars, which occurred in 1257 a.d. It was found necessary to repair the foundations of the bridge Jisr Damieh in anticipation of the retreat of the Moslem army. The task seemed impossible, but on arriving at the bridge, the workmen found the river-bed empty. Thus it remained for a few hours, until the work was nearly completed. Then the waters again came rushing down. The cause was a landslide higher up the river. This version of the crossing of the Jordan is strikingly similar to the Judean account of the exodus in which a strong east wind drove back the waters of the Red Sea, § 73. Linguistic evidence also confirms the classification, although the prominence of Joshua seems to indicate that it is a later stratum of these narratives. In this version there does not appear to have been any reference to the appointment of the twelve men for each of the tribes to bear the memorial stones from the bed of the Jordan. Cf. 43- •• 7. Another version contains formal directions regarding the order of march. _ The reference to the twelve men in 44 imolies that their appointment was a part of these preliminaries. For this and other reasons it is generally held that 4? originally belonged in the earlier part of 3. Its duplicate, 312, also has no connection with its context. It is either simply an insertion by a later editor, as the fact that it is not found in the Gk. would strongly indicate, or possibly it is a fragment of the late priestly narrative, with which it has close linguistic affinities. The second account of the crossing is unfortunately fragmentary at the critical point, but later references, 423, 51, seem to indicate that the Israelites were able to pass over because the waters were dried up.t Each year during the dry rainless season the Jordan becomes easily fordable. An extra ordinary drought may have been the basis of this tradition. As a whole it presents the traditional origin of the long revered Northern Israelitish sanctuary at Gilgal, 4™. It is the continuation of the Ephraimite fragment in l10- 1U. Its language and representation tend to confirm its classification with the other narratives from this source. The style and hortatory tone of 42U-51 indicate that this passage has been recast by a late prophetic editor. The third narrative includes some late prophetic material, e. a., 37, 410- u; but the prominence of the priests, many linguistic peculiarities, as brink of Jordan, 3"- 16*, ark of the law, 416, and the interest in detailed statistics, 4U- 19, point to the late priestly source. The representation that the waters of the Jordan stood above as a solid wall, so that the Israelites passed over on dry ground, is very similar to that of the same source in the story of the exodus, § 73. Thus the analysis of the narratives of the crossing of the Jordan, like that of those which record the other epoch-making experiences in Israel's history, illustrates vividly the successive stages in the growth of tradition. At the same time it confirms the fundamental conviction of Israel's teachers that Jehovah through nature and through every experience that came to them was revealing his power and love and leading them ever on to the realization of their destiny. n 33 As in Num. IO33 and elsewhere the designation ark of the covenant of Jehovah appears to be from a late prophetic or Deuteronomic editor. It is peculiar to that school. The ark or ark of Jehovah, are the designations regularly employed in the early prophetic narratives. 259 Josh. 310] INITIAL CONQUESTS IN CANAAN [Josh. 33- 7 Late Priestly Narratives Later Judean 10Then Joshua said^ By this you shall know that a living God is among you, and that he will certainly drive out from before you the Canaan ites, the Hittites, the Hivites, the Per izzites, the Girgashites, the Amorites and the JebusiteB. 11Behold, the ark of the covenant" of the Lord of all the earth passes over before you into the Jordan. 13a'cAnd it shall come to pass when the soles of the feet of the priests that bear the ark of Jehovah the Lord of all the earth shall rest in the waters of Jordan, that the waters of Jordan shall be cut off, and they shall rise in a heap. The 15aAnd so when those who were crossing cariyjng the ark came to the Jor dan — the Jordan overflows its banks all the time of harvest — 16bits waters rose up in a heap, a great way off at Adam, the city that is beside Zarethan, and those that went down toward the sea of the Arabah, the Salt Sea, were wholly cut off. And the people stood'' opposite Jericho. 4 1And it came to pass, when the whole nation had completed the crossing Ephraimite Pro phetic of Jehovah your God, and the priests, the Levites,0 bearing it, then you shall re move from your place and go after it. 'Yet there shall be a space between you and it of about two thousand cubits. Do not come near it, that you may know the way by which you must go ; for you have never passed this waybefore.P 12[42]A1^ so take twelve men from the people, one man from each tribe. 6And Joshua said to the priests, Take up the ark of the cov enant and pass over before the people. 14And it came to pass when the people removed from their tents to pass over the Jordan, the priests who were carrying the ark of the cove nant being before the people, that Jehovah dried up the waters of the Jordan, ""while all Israel passed over on dry ground, until the whole nation had com pleted the crossing of the Jordan.' 4 ^hen Joshua called the twelve men thee as I was with Moses, 8And thou shalt com mand the priests who bear the ark of the cove nant, saying, When you come to the brink of the waters of Jordan, you shall stand still in the Jordan. 13bAnd the waters that come down from above shall stand still. 15bTherefore when the feet of the priests who were carrying the ark dipped in the brink of the water, 16athe waters which came down from above stood still. 17aAnd the priests who were carrying the ark of the covenant of Jehovah stood firm on dry ground in the midst of the Jor dan. ° 33-11 Also an expression peculiar to the late prophetic writers and editors. p 3* Apparently a fragment of the late priestly narratives. t 3wb Heb., passed over, but Gk. probably has the original reading, stood, r 317b A late prophetic editorial supplement. 2.0 Josh. 41] Later Judean of the Jordan, that Jehovah said to Joshua, 3Command them saying, 'Take hence from the midst of the Jordan, (out of the place where the priests' feet stood) twelve stones, and carry them over with you and lay them down in the camping- place, where you shall pass the night, 6that this may be a sign among you, that, when your chil dren ask in time to come, saying, "What do you mean by these stones?" 7athen you shall say to them, "Because the waters of the Jordan were cut off before the ark of the covenant of Jehovah ; when it passed over the Jordan, the waters of the Jordan were cut off."' PASSAGE OVER THE JORDAN [Josh. 4*. 8 Com- 8bSo they took up St up twelve stones out of the So- midst of the Jordan, I^Les as Jehovah said to Joshua, according to the number of the tribes of the Israelites,3 and they carried them over with them to the place where they camped, and laid them down there. 10bThen the people passed over quickly. 11Anditcame to pass when all the people had finished the passage, that the ark of Jehovah passed over and the priests, in the presence of the people. 18 And when the priests who were carry ing the ark of the covenant of Jehovah came up from the midst of the Jordan, and the soles Ephraimite Pro phetic whom he had ap pointed of the Israel ites, a man from each tribe, 5a n d Joshua said to them, Pass over before the ark of Jehovah your God into the midst of the Jordan, and let every man of you lift a stone upon his shoulder, according to the number of the tribes of the Israel ites; 7band these stones shall be for a memorial to the Is raelites forever. Late Priestly Narratives 8aAnd the Israel ites did as Joshua commanded. 20And those twelve stones which they took out of the Jordan, Josh ua set up in Gilgal. 21 And he said to the Is raelites, When your chil dren shall ask their fa thers in time to come, saying, ' What do these stones mean?' 22thenyou shall instruct your chil dren, saying, ' On dry ground Israel came over this Jordan. 23For Je hovah your God dried up the waters of the Jordan from before you, until you had passed over, as Jehovah your God did to the Red Sea which he dried up from before us, until we had passed over, 2 'that all the peoples of the earth may know that the hand of Jehovah is mighty and that you may fear Jehovah your God forever.' . the Jor dan 4 9Then Joshua set up Setting twelve stones in the midst of _a_k- the Jordan in the place lna neE where the feet of the priests {£>_ of who carried the ark of the ^git covenant stood; and they are there to this day. 10aThe priests who carried the ark stood in the midst of the Jordan, until every thing was finished that Jehovah commanded Joshua to speak to the people according to all that Moses commanded Joshua. 12And the Reuben ites, and the Gadites, and the half-tribe of Manasseh, passed over armed before the Israelites, as Moses com manded them; 13about forty thousand ready armed for war passed over before Je hovah to battle, to the plains of Jericho. 14On that day a 48b Apparently an editorial harmonistic note. when the Israelites had passed completely over. 261 Gk. reads, as Jehovah commanded Joshua, Josh. 418, 51] INITIAL CONQUESTS IN CANAAN [Josh. 414 Late Priestly Narratives Jehovah magnified Joshua in the sight of all Israel; and they feared him as they feared Moses, all the days of his hfe. 15And Jehovah said to Joshua, 16Command the priests who carry the ark of the law, that they come up out of the Jordan. 17Joshua therefore commanded the priests, saying, Come up out of the Jordan. 19So the peo ple came up out of the Jordan on the tenth day of the first month, and en camped in Gilgal, on the east side of Jericho. Later Judean of the priests' feet were lifted up on the dry ground, the waters of the Jordan returned to their place and went over all its banks as before. Ephraimite Pro phetic 5 'Now when all the kings of the Amorites, who were to the west of the Jordan and all the kings of the Canaanites who were by the sea, heard how that Jehovah had dried up the waters of the Jordan from be fore the Israelites, until theyb were passed over, they lost heart, neither was there spirit in them any more, because of the Israelites. § 109. Religious Ceremonies at Gilgal, Josh. 5'-" Early Ephraimite Circum- Josh. 5 2At that thTisra- time Jehovah said to eUtes Joshua, Make knives of flint, and circum cise again the Israel ites the second time. 3Then Joshua made him knives of flint and circumcised the Israelites at Gibeah Araloth [The hill of the foreskins]. 9And Jehovah said to Joshua, To-day Late Prophetic Narratives 5 4Now this is the reason why Joshua circumcised the Israehtes :u all the people that came out of Egypt who were males, even all the men capable of fighting, died in the wilderness in the way, on the journey from Egypt. 5For all the people who came out were circum cised ; but all the people who were born in the wilderness in the way on the journey from Egypt, had not been circumcised. 6For the Israelites wandered forty years in the wilder ness, until all the nation, even the men capable of fighting, who came out of Egypt, were destroyed, be cause they did not heed the voice of Jehovah ; to whom Jehovah swore that he would not let them see the land concerning which Jehovah gave oath to their fathers that he would give us a land flowing with milk and honey. 7But their children, whom he raised up in their 1 51 Heb.. we, but Gk., Lat., Syr. have they, as is required by the context. § 109 The account of the circumcision of the Israelites at Gilgal is associated, in the older and briefer form of the narrative, 2- 3- 9, with the traditional, meaning of the name Gilgal. Cf. Josh. 420, which suggests a different origin. The primitive character of the story is manifest. Cf. use of flint knives. Ex. 425, whichis from the Judean group of narratives, seems to connect the introduction of the rite of circumcision among the Israelites with Moses, and to imply (as is historically probable) that it was a common institution before this time, and was practised by the Hebrews in the wilderness. Dt. IO16 also apparently assumes the latter. Cf. Gen. 17, where the priestly narrative associates it with Abraham. Evidently in 2 a later editor has sought to harmonize the present story with those which precede. In its original form it seems to represent the tradition early current in Northern Israel regarding the origin of the rite. Vss. 4-8 are easily recognized as later additions by a prophetic writer, who wished to make the harmonization complete. The Gk. text, which here probably follows an older read ing, differs widely from the Heb. Vs. 6, which interrupts the connection between 4 and 6, is not found in the Gk. A priestly editor, interested in ceremonial institutions, has also inserted l0_u. u 5* Following certain Gk. texts which supply the object demanded by the verb. 262 Josh. 59] Early Ephraimite have I rolled away the reproach of Egypt from off you. So the name of that place has been called Gil gal [Rolling], to this day. CEREMONIES AT GILGAL [Josh. 57 Late Prophetic stead, Joshua circumcised; for they were uncircum- cised, because they had not circumcised them on the journey. 8Then when they had finished circumcising all the nation, they remained in their places in the camp until they were well again. Late Priestly Narratives 10When now the Israelites encamped in Gilgal, they kept the passover on qbserva the fourteenth day of the month in the evening in the plains of Jericho. n And the pass- they ate of the produce of the land on the day after the passover, unleavened cakes and parched grain, on the very same day. 12And the manna ceased on the day after they had eaten of the produce of the land; neither had the Israelites manna any more; but they ate of the fruit of the land of Canaan that year. § 110. Capture of Jericho, Josh. 5"-15, 6 Later Judean Prophetic Josh. 5 13Now when Joshua was near Jericho, he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand. And Joshua went to him, and said to him, Art thou for us or for our adversaries ? 14And he said, Nay, but as Prince of the host of Jehovah have I now come. Then Joshua fell on his face to the earth, and worship ped, and said to him, What has my lord to say to his servant? 15And the Prince of Jehovah's host said to Joshua, Take off thy sandals from Early Ephraimite Nar ratives 6 xNow Jericho had Divine closed its gates and was tionsre- closed on account of the fhedmg Israelites; no one went ^attack out or in. And Jehovah said to Joshua, 4Seven priests shall carry seven trumpets of rams' horns before the ark; and ye shall march around the § 110 Certain variations irreconcilable with each other, as the narrative reads in the original, have long been recognized. The Gk. translators endeavored to eliminate these by frequent omissions. For example in 610- 15b- 20a the signal for the capture of Jericho is the com mand of Joshua, but in 5- 20b it is the blast of the ram's horn. Similarly there are two distinct accounts of the deliverance of Rahab. One, 17- 36, states that she with her father's household were saved, because she delivered the messengers, as was promised in the Judean version of the story of the spies (§ 107) ; the other. 22- 23, that she with all her relatives, because she had hidden thetwo spies who identify her (the token being peculiar to the Judean story), precisely as anticipated bythe Ephraimite version. Also the account of the processions is confused. The recognition of two distinct narratives affords a most satisfactory solution of these diffi culties; for the seeming inconsistencies are simply details peculiar to each. In one the Hebrews march about Jericho once each day for seven days, and then at the command of Joshua rush to the capture of the city, which they devote with all its inhabitants, except Rahab and her father's household. The points of contact are all with the Judean prophetic narrative of Joshua 2. Linguistic peculiarities also confirm this classification. The passage 513-15 recalls the Judean prophetic account of Moses's divine commission. With ^ cf. Ex. 35. It is not very closely connected with its context and may originally have represented the Judean version of Joshua's call to the leadership of the Israelites. Its present position, however, indicates that it was in tended to introduce the account of the capture of Jericho. In the other narrative the people march about the city seven times the same day, the ark and priests figuring prominently. The seventh time when the priests blow the trumpets, the walls fall down themselves at the shout of the people. Thent when Rahab and all her kinsmen are brought out of the city, it is burnt, together with all its inhabitants. Again linguistic evidence (e.g., Joshua ihe son of Nun in 6) confirms the testimony of the contents that this is the Ephraimite version of the story. 263 INITIAL CONQUESTS IN CANAAN Josh. 515] Later Judean Prophetic thy feet; for the place on which thou art standing is holy. 6 2And Joshua did so. Then Jehovah said to Joshua, See, I have given into thy power Jericho, and its king, with the men capable of fighting. 3And ye shall march around the city, all the warriors going about the city once. Thus shall ye do six days. 6bAnd the seventh day the people shall go up every man straight before him. [Josh. 6* Nar- JoBhua'acommandsto the people 7Therefore [Joshua]* said to the people, March around the city, and let the armed men pass on before the ark of Jehovah. 10Joshua also commanded the people say ing, You shall not shout the battle-cry, nor let your voice be heard, neither shall a word go out of your mouth, until the day I say to you, 'Shout the battle-cry;' then March aroundthe city you shall shout. nSo he caused the ark of Jehovah to march around the city, going about it once. Then they came into the camp, and lodged in the camp. 12aAnd Joshua rose early in the morning, 14and the second day they marched around the city once, and returned to the camp. Thus they Capture did six days. 15aAnd it came to pass on the city e seventh day that they rose early at the dawning of the day, and when they had made the circuit of the city after the same manner, 16b Joshua said to the people, Shout the battle-cry; for Jehovah hath , given you the city. 17And the city shall be com pletely devotedb to Jehovah, together with all Early Ephraimite ratives city seven times, while the priests blow the trumpets. 5aAnd it shall be, that, when they make a long blast with the ram's horn, when ye hear the sound of the trumpet, all the peo ple shall shout with a great shout, and the wall of the city will fall down of itself.v ^hen Joshua the son of Nun called the priests and said to them, Take up the ark of the covenant, and let seven priests bear seven trum pets of rams' horns before Jehovah,w 8anda the seven priests bearing the seven trumpets of rams' horns before Jehovah shall pass on, while they blow the trumpets, with the ark of the covenant of Jehovah following them, 9and the armed men going before the priests who blow the trumpets, and the great multitude following the ark, while they continually blow the trumpets. 12bSo the up the ark priests took of Jehovah. 13And the seven priests bearing the seven trum pets of rams' horns be fore the ark of Jehovah kept going while they blew the trumpets, the armed men going before them and the rearguard following the ark of Je hovah, blowing trumpets 15bseven times ; only on that v 65a. 20b The current translation flat, is a very doubtful equivalent for the Heb. Of itself ia supported by the Gk. and Lat., and is in harmony with the representation of the Ephraimite narratives. w 66 So Gk. Heb., before the ark of Jehovah; but cf . 8. * 67 Heb. has they, but marginal reading of Heb. and the other versions have he, referring to Joshua, which the editor left out after 6. » 68 It was so that, when Joshua had spoken to the people is added in the Heb. after and. The Gk., however, omits it and renders the rest of the verse 9 by imperatives, thus continuing the instructions of Joshua. The record of their being carried out is found in 12b< 13, so that the cur rent translations of the Heb. present a meaningless repetition. b 617 The Heb. word here and elsewhere translated completely devoted, or utterly destroyed, or placed under the ban, is from the same root as the Arabic word harem, which has been adopted 264 Josh. 617] CAPTURE OF JERICHO [Josh. 615b Later Judean Prophetic that is in it; only Rahab the harlot shall live, both she and those who are with her in the house, be cause she hid the messengers whom we sent. 18Only keep yourselves from that which has been placed under the ban, lest when you have placed it under the ban you take of it, and so bring the camp of Israel under the ban, and trouble it. 19But all the silver and gold, and vessels of brass and iron are holy to Jehovah ; they shall come into the treasury of Jehovah. 20a' cSo the people shouted the battle-cry, and went up into the city, every man straight before him, and they took the city. 21Then they completely destroyed by the swordc all that was in the city, both man and woman, both young and old, and ox, and sheep, and ass. 25But Ra hab the harlot and her father's house hold and all that she had, Joshua saved; and they have dwelt in the midst of Is rael even until this day, because she hid the messengers whom Joshua sent to spy out Jericho. 26At that time Josh ua made them subscribe to this oath: Cursed be that man before Jehovah Who undertakes to rebuild this city ; With the loss of his first-born shall he lay its foundation, And with the loss of his youngest son shall he set up its gates. 27So Jehovah was with Joshua, and his fame was in all the land. Ephraimite Narratives day they marched around the city seven times. 1"aAnd it came to pass at the seventh time, that the priests blew the trumpets; 20band when they blew the trumpets, it came to pass, as the people heard the sound of the trumpet, that the people shouted with a great shout, and the wall fell down of itself.v 22Then Joshua said to the two pestruo- men who had spied out the land, the city Go into the harlot's house, and .tsin- bring out from there the woman tants ex- and all that she has, as you took SS oath to her. 23So the young men, Hyr fam' the spies, went in and brought Rahab with her father and mother and kinsmen and all that she had. Even all the members of her family they brought out ; and they put them in a place of security outside of the camp of Israel. 24But they burnt the city with fire, and all that was in it. Only the sil ver and the gold, and the vessels of brass and of iron, they put into the treasury of the house of Jehovah. § 111. Defeat at Ai and Sin of Achan, Josh. 7 Later Judean Prophetic Narratives Josh. 7 'But the Israelites broke faith in that which had been placed under the ban ; Intro- for Achan, the Bon of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took ductior of that which had been placed under the ban ; therefore the anger of Jehovah was aroused against the Israelites. in the English. It has unfortunately no exact English equivalent. It means to set apart or devote to a special end. In Joshua, as in the Moabite stone (1.16), it means set apart to destruction as an offering or the especial possession of the Deity. v 620 See note v on page 264. 0 621 Heb., devoted to the edge of the sword. 5 111 There are suggestions that two distinct narratives are incorporated in this story: in ° Israel's enemies are called Canaanites and in 'Amorites; Vs. 3 contains an apparent repe tition. These, however, may be simply amplifications of a later editor, and there are not suf ficient reasons nor data for analyzing the story. The pleading with Jehovah, 6-°, and the trial by lot, 16-20, and the linguistic evidence favor the conclusion that it was taken from the later Judean prophetic narratives. 71- 18bi 10*' m contain details and awkward repetitions which 265 Josh. 72] INITIAL CONQUESTS IN CANAAN Later Judean Prophetic Narratives Defeat 2And Joshua sent men from Jericho to Ai, which isd on the east side of three6 Bethel, and commanded them saying, Go up and spy out the land. So the hundred mgn went an(j spied 0ut Ai. 3And when they returned to Joshua, they said to him, Do not let all the people go up, but let two or three thousand men go up and smite Ai; do not make all the people toil up there; for they are few. 4So there went up thither of the people about three thousand men; but they fled before the men of Ai. 6And the men of Ai smote of them, about thirty-six men, and pursued them from before the gate even to Shebarim, and smote them at the descent ;e and the people lost heart to resist and became as weak as water.' Joshua's 6Then Joshua rent his clothes, and fell to the earth upon his face before SaSitto Jehovah^ until the evening, together with the elders of Israel; and they put Jehovah dugt upon tlieir heads 7^nd Joshua said, Alas, O Lord Jehovah, why hast thou at all brought this people over the Jordan, to deliver us into the hands of the Amorites, to bring us to ruin ! would that we had been contented and stayed beyond the Jordan! sO Lord, what shall I say, after that Israel has turned his back before his enemies! 9For the Canaanites and all the inhabitants of the land will hear of it, and will surround us, and cut off our name from the earth; and what wilt thou do for thy great name? Jeho- 10Then Jehovah said to Joshua, Arise! why art thou lying prostrate thus? declare- ^Israel hath sinned; yea, they have even transgressed my covenant which I com- t_he_f£at manded them, indeed they have actually taken that which was placed under the cmeto ban, and have also been guilty of theft and deception; and they have even put it ^tMn among their own things. 12That is why the Israelites cannot stand before ranks'8 their enemies, because they have fallen under the ban. I will not be with you any more, unless ye destroy from among you that which was placed under the ban. 13 Arise, sanctify the people, and say, 'Sanctify yourselves for to-morrow; for thus saith Jehovah, the God of Israel, "There is in the midst of thee, O Israel, that which was placed under the ban; thou canst not stand before thine enemies until ye take away from among you that which was placed under the ban." 14In the morning therefore ye shall be brought near by your tribes; and it shall be that the tribe which Jehovah shall take, shall come near by families; and the family which Jehovah shall take, shall come near by households; and the household which Jehovah shall take, shall come near man by man. 15And it shall be that he who is taken with that which was placed under the ban shall be burnt with fire, together with all that he has; because he has transgressed the covenant of Jehovah, and because he has committed a shameful crime in Israel.' Discov- 16So Joshua rose up early in the morning, and brought Israel near by their thecui- tribes, and the tribe of Judah was taken. 17Then he brought near the family pnt of Judah; and he took the family of the Zerahites, and he brought near the seem to be from a later priestly _ editor._ There are also many additions in the language of the late prophetic editor. Otherwise a distinctively prophetic spirit and purpose are manifest throughout the story. d 72 So Gk. Heb. adds, with Bethaven. This was evidently a marginal note, in the spirit of Am. 5s and Hos. 415, intended to condemn the idolatry of this ancient sanctuary. e 75 Syr. and one Gk. text have, until they crushed them. 1 75 Heb., the hearts of the people melted and became as water. Probably a later addition. Cf. 2». 2 4. e 7fi So Gk. Heb., as in 67, adds, ark of Jehovah. 266 SIN OF ACHAN [Josh. 717 Later Judean Prophetic Narratives family of the Zerahites, man by man; and Zabdi was taken. 18Then he brought near his household, man by man; and Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah was taken. 19Then Joshua said to Achan, My son, give, now, glory to Jehovah the God of Israel and render praise to him ; and tell now what you have done : do not conceal it from me. 20And Achan answered Joshua and said, Truly, I have sinned against Jehovah the God of Israel, and thus and thus have I done: 21when I saw among the spoil a beautiful Babylonian mantle, and two hundred shekels of silver, and a bar11 of gold of fifty shekels weight, I coveted them and took them, and now they are hidden in the earth in the middle of my tent with the money underneath. 22So Joshua sent messengers and they ran to the tent, and there it was hid- Destruc- den in his tent with the money underneath. 23And they took them from the Achan midst of the tent, and brought them to Joshua, and all the Israelites and laid stolen them down before Jehovah. 24Then Joshua, together with all Israel, took Achan spo the son of Zerah, and the silver, and the mantle, and the wedge of gold, and his sons and his daughters, and his oxen and his asses and his sheep, and his tent and all that he had and brought them to the valley of Achor. 25And Joshua said, Why have you brought trouble upon us? Jehovah shall bring trouble upon you to day. So all Israel stoned him with stones ; and they burned them with fire, and stoned them with stones,' 26and they raised over him a great heap of stones, which remains to this day.i Then Jehovah turned from the fierceness of his anger. Hence the name of the place has been called the valley of Achor [Trouble] to this day. § 112. Capture of Ai, Josh. 8 Later Judean Prophetic Narratives Josh. 8 xThen Jehovah said to Joshua, Do not fear, neither be dismayed; je_> take all the warriors with thee, and arise, go up to Ai. See, I give into thy alxea. power the king of Ai with his people, and his city, and his land. 2And thou shalt do to tlons Ai and its king as thou didst to Jericho and its king; only its spoil and its cattle shall you take as spoil for yourselves ¦*¦ set an ambush for the city behind it. 3So Joshua arose with all the warriors to go up to Ai, and Joshua selected Arrange- thirty thousand mighty men of valor, and sent them forth by night. 4And he tothe commanded them saying, Behold, you are to lie in ambush against the city, ambu8n h 721 Heb., tongue. > 7M This vs. has evidently been much revised, as is shown by the presence of late prophetic and priestly expressions and the many repetitions. Vs. M points to death by burning. j 7M Evidently a late note. It is not found in the Gk. § 112 The story of the capture of Ai, like that of Jericho, seems to be composite, although it is more difficult to determine the originals. The important indications are: two accounts of the ambush. In 3-9 Joshua stations thirty thousand men between Bethel and Ai, west of the city; but a states that he placed five thousand at exactly the same spot, with no suggestion that an overwhelmingly large force was already there. I . is also difficult to see why a day was wasted between the events recorded in ° and ] 3. According to x9 the men in ambush set the city on fire; but in w Joshua burns it after its capture. The analysis reveals two consistent narra tives: the one follows the programme presented in 3" 9. Its affinities are all with the Judean prophetic narrath res. The prominence of Joshua would point to a later strand. The other version is also complete but differs in details. As frequently in the Ephraimite prophetic stories, the miraculous element is more prominent. According to 15 the Israelites are routed, then Joshua, like Moses before him (cf. § 89), stretches out his javelin at the divine command toward the city, and kept it stretched out until all the inhabitants of Ai were slain, ™. k gib, z* Later prophetic expansions of the original command, which was completed in 2b, 267 Setting the am bush Josh.84] INITIAL CONQUESTS IN CANAAN Later Judean Prophetic Narratives behind the city; do not go very far from the city, but be ready all of you; 6and I and all the people who are with me will approach the city, and it shall come to pass, when they come out against us as at the first, that we will flee before them; 6and they will come out after us, until we have drawn them away from the city; for they will say, 'They flee before us as at the first;'1 7and then you shall rise up from the ambush, and take possession of the city; for Jehovah your God will give it into your power. 8 And when you have seized the city, set it on fire; according to the word of Jehovah shall you do ; see, I have com manded you. | ; ; Early Ephraimite nThen all the people drew near and encamped on the north side of Ai; and there was a valley between him and Ai. 12And [Joshua] took about five thousand men and set them in ambush between Bethel and Ai, on the west side of the city. 13Thus they stationed the people, even all the host that was on the north of the city, and their liers-in- wait, who were on the west of the city; but Joshua remained that night in the midst of the valley .m 9So Joshua sent them forth, and they went to the place of the am bush and stationed themselves between Bethel and Ai, on the west side of Ai; but Joshua spent that night among the people. Capture 10Then Joshua rose early in the morn- lltnictfon ing and mustered the people, and went ?ts1nand up together with the elders of Israel, be- &£!, fore the people to Ai. llaAnd the war riors who were with him went up, and came before the city, 14a'cand it came to pass when the king of Ai saw it, both he and all his people hastened to a certain place in the direction of the Arabah, but he did not know that there was an am bush against him behind the city. 15bThen Israel fled by way of the wilder ness, 16aand all the people that were in the city were called together to pursue them. 17bAnd they left the city un guarded and pursued Israel. 19aThere- upon the men in ambush arose quickly out of their place, and hastened to set the city on fire. 20And when the men of Ai looked behind them,n they saw the smoke of the city ascending to heaven, and they had no chance to flee this way or that, for the people who had 14bThen the men of the city rose up early and went out against Israel to battle. 15aAnd Joshua and all Israel pretended to be beaten by them, 16band they pur sued after Joshua, and were drawn away from the city. 17aAnd there was not a man left in Ai or Bethel, who had not gone out after Israel. 18Then Jehovah said to Joshua, Hold out the javelin in thy hand toward Ai ; f or I will give it into thy power. And Joshua held the javelin in his hand to ward the city. 19bAnd [the men in ambush] ran as soon as he had stretched out his hand, and en tered the city and took it. 21a'cAnd when Joshua and all Israel saw that the ambush had taken the city, they turned back and slew the men of Ai. 24 And when Israel had made an end of slaying all 1 8fl So Gk. Heb. adds from 6b and we will flee before them. m 8ia This verse is omitted in the Gk. » 820 Heb., and behold. By the use of this expression the prophetic writers constantly add to the vividness of the narrative. 268 CAPTURE OF AI Josh. 820] Later Judean been fleeing to the wilderness turned back upon the pursuers. 21b When the smoke of the city ascended, 22the oth ers came forth out of the city against them; so they were in the midst of Israel, some on this side, and some on that; and they smote them, so that they let none of them remain or escape. 23And they captured the king of Ai alive, and brought him to Joshua. 29And the king of Ai he hanged on a tree until eventide, and at sunset Joshua gave com mand, and they took his body down from the tree, and threw it down at the entrance of the gate of the city, and raised over it a great heap of stones, which is there to this day. [Josh. 824 Early Ephraimit e Prophetic Narratives the inhabitants of Ai in the wil derness whither they had pursued them, and they all, even to the last man, had fallen by the edge of the sword, all Israel returned to Ai, and put it to the sword. 25 And all that fell that day both men and women were twelve thousand, even all the men of Ai. 26For Joshua did not draw back his outstretched hand in which he was holding the jave lin until he had completely de stroyed0 all the inhabitants of Ai. "Only the cattle and the spoil of that city Israel took for themselves, accord ing to Jehovah's command to Joshua. 28Then Joshua burnt Ai, and made it a heap of ruins,p as it has remained to this day. § 113. The Treaty with the Gibeonites Early Judean Prophetic Josh. 9 *Now the Hivites1 employed a ruse: they proceeded to take provisions^ and old sacks upon their asses, and wine skins, old and torn and bound up, 5and old, patched shoes on their feet, and old garments upon their backs ;n and all the bread with which they provided themselves was dry and crumbled; 6band they said to the men of Israel, We have come from a far and their Allies, Josh. 93-« Early Ephraimite Narratives 9 3Now when the inhabi- Their tants of Gibeon heard what tion Joshua had done to Jericho and Ai, 6athey went to Joshua at the camp in Gilgal, 8and said to Joshua, We are your servants. And Joshua said to them, Who are you? and whence do you come? 9And » 82« Heb., devoted. p &s The technical word descriptive of a mound made of ruins; same root as the modern Arabic word tell. § 113 Two distinct narratives and traces of a third are found in this chapter, although they have been very closely woven together. Briefly the evidence of composite origin is: du plication in 6b and Ca; 16a- 15b and ^c; 21- & and 21; characteristic designations of the different actors in the incident; Hivites, men of Israel, and treaty, all peculiar to the Judean prophetic narratives: corresponding to these: inhabitants of Gibeon, Joshua and peace, characteristic of the Ephraimite stories. Princes of the congregation and the corresponding expression, took oath to them, and the language and representation of 15c- I7_21 reveal the hand of the late priestly writers. It is also significant that in the Judean version, not Joshua but the men of Israel speak for the Hebrews. The natural inference is that the original narrative has been retained as in Judg. 1, and not revised as in §§ 110-112 under the influence of the Northern Israelitish tradition. The importance attached to tbis incident — as is suggested by the presence of three distinct versions — is explained when one appreciates how significant in early Hebrew history was this zone of independent Canaanitish cities which until the days of David separated the Israelites in the south from those in the north. Cf. map opp. p. 253. 1 94 The word probably means villagers. s 94 Following a slight correction of the present Hebrew text, which gives the improbable meaning, made as if they had been ambassadors. The above reading is confirmed by *• u- u. h 9s Heb., upon them. 269 Josh. 9°b] INITIAL CONQUESTS IN CANAAN [Josh. 99 Their fate Early Judean Prophetic country; now therefore make a treaty with us. 7And the men of Israel said to the Hivites, Perhaps you live among us; then how can we make a treaty with you ? But they said, 12This bread of ours we took hot for our provision out of our houses on the day we set out to come to you; but now see, it has become dry and crumbled; 13and these wine-skins, which we filled, were new; now see, they are torn; and these garments and shoes of ours have become old because of the very long journey. ubTherefore, now make a treaty with us. 14So the men took of their provisions, and did not ask counsel at the mouth of Jehovah,1 15b> cbut made a treaty with them, to let them live; and the princes of the congregation took oath to them. 16b, dguj. af(er tjjev had made a treaty with them the men of Israel heard that they dwelt among them. Then they called them and asked, Why did you come, 22bsaying, 'We are very far from you,' when you dwell among us? 23Now therefore you are under a curse, and there shall never cease to be of you bondmen, both hewers of wood and drawers of water for the house of our God. 17And the Israelites journeyed, and came to their cities on the third day. Now their cities were Gib eon, Chephirah, Beeroth and Kiriath-jearim. 18But the Israelites did not smite them, because the princes of the congregation had taken oath to them by Je hovah, the God of Israel. Then all the congrega tion murmured against the princes. 19But all the princeB said to all the congregation, We have taken oath to them by Jehovah the God of Israel ; so now we cannot touch them. 20This let us do to them, namely, let them live, that no wrath may come upon us because of the oath which we gave them. 21They shall live! and become hewers of wood and drawers of water to all the congregation, as the princes said to them. Early Ephraimite Narratives they said to him, From a very far country your servants have come because of the name of Je hovah your God ; for we have heard the fame of him, and all that he did in Egypt, 10and all that he did to the two kings of the Amorites, who were beyond the Jordan, to Sihon king of Heshbon, and to Og king of Bashan, who was at Ashtaroth. UaAnd our elders and all the inhabitants of our country said to us, 'Take provision in your hand for the journey, and go to meet them and say to them, "We are your ser vants." ' 1SaSo Joshua made peace with them. 16a, ejju(- ;t came t0 pass at the end of three days, that they heard that they were their neighbors. 22aThen Joshua called for them and said to them, Why have you deceived us ? 24And they answered Joshua, Because your servants were told, how that Jehovah your God commanded his servant Moses to give you all the land, and to destroy all the inhab itants of the land from before you ; therefore we were exceedingly afraid for our lives because of you, and have done this thing. 25And now, behold we are in your power; do as it seems good and right to you to do to us. 26And so he did to them, and saved them from the hand of the Is raelites, so that they did not slay them. 27And Joshua made them that day hewers of wood and drawers of water for the congregation, and for the altar of Jehovah (as they are to this day) in the place which he should choose. 1 914 Gk. has princes. ' 921 So Gk. Present Heb. has at the beginning of the verse, and the princes said to them. This clause, however, is inconsistent with the context (cf. 21b) and is probably a gloss which has crept into the text. 270 Jtjdg. I1, Josh. 10la] CONQUESTS IN THE SOUTH [Josh. 10lb, 91 § 114. Conquests in Southern Canaan, Judg. lun ; Josh. 91- 2, 10, 132-*a, 1513-19' 6S Early Judean Judg. 1 'Now it came to pass after the death of Joshua, that the Israelites in quired of Jeho- vah.Whichofus shall first go up to fight against the Canaan ites ? 2And Je hovah said, Ju dah shall go; behold I will give the land into his power. 3T h e n Judah said to Simeon Later Judean Josh. 10 laNowit came to pass when Adoni-bezekk king of Jerusalem heard how Joshua had tak en Ai and had complete ly destroyed it (as he had done to Jericho and her king, so he had done to Ai and her king), and how the men of Gibeon were among them; 3Adoni-bezekk king of Jerusalem sent to Hoham king of Hebron, and to Pi- ram king of Jarmuth, and to Japhia king of Lachish, and to De- Early Ephraimite Josh. 10 When the people of Jeru salem} heard lbhow the inhabitants of Gibeon had made peace with Israel 2they were greatly afraid, because Gibeon was a large city, as one of the royal cities, and because it was greater than A i , and all its men were mighty war riors. So the king of Jerusalem sent to the kings of the LateProphetic Narratives Josh. 9 1 And Advance of the it came t O Hebrews i n to attack pass, when all the peo- the kings that southern were beyond Cttnaan Jordan, in the hill - country, and in the low-land, and all along the shore of the great sea in front of Leba non, the Hit tite, the Amor ite, the Ca- naanite, the § 114 It is natural that the Hebrew traditions regarding the conquest of Canaan should differ widely regarding detail. Later generations saw the final results but forgot the slow steps whereby their forefathers won their homes. It is significant that the oldest traditions represent this process as gradual, extending through several centuries and the work of individual tribes; while the latest conceive of Joshua as leading the united tribes in one uninterrupted career of conquest, which within afew years left the Israelites complete masters of the land. That the older is the truer view is confirmed by the clear testimony of contemporary and later history. The later, however, emphasizes the vital fact that Jehovah was leading his people on to a noble mission. The differences, although great, are, after all, only variations in details. The oldest accounts of the conquest are found in Judg. 1. A later editor has added the words after the death of Joshua in order to connect the book with Joshua, which precedes. Cf . Introd., p. 26. Its literary style and representation indicate that the chapter as awhole consists of extracts or epitomes of an early Judean prophetic account of the initial settlement of Canaan. The original extracts have been abridged, rearranged (e. g., vs. w belongs after 10) and supplemented at certain points by additional notes from a prophetic editor, who aimed to har monize this oldest group of traditions with the later versions. In Josh. 10 are found, very closely welded together, two apparently distinct prophetic ac counts of a war against a coalition of southern kings, which present some, although not many, points of contact with the opening narrative in Judg. 1. Expressions like moved his tongue in 21 and your servants in 6a are characteristic of the Judean narratives ; while inhabitants of Gibeon, make peace, and others were found to be peculiar to the Ephraimite version of the preceding tra dition, § 113. The allusions in lb"4b are also to the peace recorded in the Ephraimite narrative of 9. Two distinct accounts of the battle are found in 9_14. The prayer of 12- 13 was evidently not introduced by the author of 10a- n. Furthermore, in one version, 9(l- 10b, the victory is won through Joshua's activity and by the swords of the Israelites; but in the other, as in 1 Sam. 7, by a miraculous intervention, n. In one narrative also the motive of the five kings is to crush the Israelites because they have obtained possession of Ai and Gibeon; in the other the Am orite kings seek simply to take vengeance on Gibeon. The prominence of Joshua in both nar ratives indicates that the Judean version is probably later than the tradition of Judg. 1. Frag ments of a still later (Deuteronomic) account of the war in the south, in part parallel to those in Josh. 101-15, are found in 91- 2 and IO28-4 3. While this is probably based upon an older tradi tion, it well illustrates the conceptions of the nature of the conquest which were current during and after the exile. A faint remembrance that there were limitations to the extent of the initial conquest is recorded even by the late prophetic writer in Josh. 132"4 tt. k Josh. 101, 3 So Gk. Heb. has Adoni-zedek. It is probable that the same historical inci dent is reflected in this chapter and in Judg. 1. The change to zedek possibly under the influ ence of Gen. 1418 would be easier than to bezek, so that the early Judean narratives would seem to have retained tbe original reading, although it is not impossible that an original zedek has been changed to bezek through the influence of the same word in 4- 5, where it is the name of a town. 1 Josh. 10lb A plural antecedent is required by the plural verb in 2. 271 Judg. I3, Josh. IO3] CONQUESTS IN CANAAN Early Judean h i s brother, Come up with me into the ter ritory allotted to me that we may fight against the C anaanites ; then I will also go with you into the terri tory allotted to you. So Sime on went with him. Their first de cisive victory *Then Judah went up ; and Jehovah delivered the Canaanites and the Perizzites into their power, so that they smote ten thousand of them in Bezek. 5 A n d they found Adoni- bezek in Bezek, and they fought against him and smote the Canaanites and the Perizzites. Later Judean bir king of Eglon. 5bSo the king of Jeru salem, the king of Hebron, the king of Jarmuth, the king of Lachish and the king of Eglon, gathered themselves together with all their hosts, and encamped against Gibeon. 6a And the men of Gib eon sent to Joshua at the camp in Gilgal, saying, Do not aban don your servants, but save us. 7So Joshua went up from Gilgal, he and all the people of war with him, and all the mighty men of valor. 8And Je hovah said to Joshua, Do not be afraid of them; for I have deliver ed them into thy hands ; not a man of them shall stand against thee. 9aJoshua therefore came upon them suddenly, 10band slew them with a great slaughter at Gibeon, and chasing them by the way of the ascent of Beth-horon, he smote them to Azekah and Makkedah. 12At that time Joshua spoke to Jehovah (in the day when Jehovah de livered up the Amorites to the Israelites); andhesaidin thepresence of Israel, Sun stand still" in Gibeon, And thou, moon, in the valley of Aijalon. ISThen the sun stood still, And the moon stayed Until the nation had taken venge ance on its foes. Early Ephraimite Amorites saying, 4Come up to me, and help me, and let us smite Gibe on; for it has made peace with Joshua and with the Israel ites; 5a" Therefore the five kings of the Amorites went up and made war against it. 6aAnd the inhabitants of Gibeon sent to Joshua saying, 6bCome up to us quickly and help us ; for all the kings of the Amorites who dwell in the hill-country are gathered together against us. 9bSo he went up from Gil gal all that night. [Josh. IO2, 91 LateProphetic Narratives Perizzite, the Hivite and the Jebusite, heard of the capture of Ai;m 2they gathered themselves to- gether with one accord to fight with Joshua and with Israel. 10aAnd Jehovah threw them into con fusion before Israel. 11 And as they fled from before Israel, while they were at the descent of Beth- horon, Jehovah cast down great stones from heaven upon them even to Azekah, so that they perished. There were more who perished from the hailstones than those m Josh. 91 Heb., it, referring to the capture of Ai. ¦ Josh. IO12 Heb., be silent. So in 13 a. It may mean, cease thy shining, anticipating the storm and darkness wbich were to indicate Jehovah's presence; but the parallel in J3b and the note added by the Judean author tend to support the usual interpretation given above. It is the natural, poetical method of stating that the overthrow of their foes was as complete as would ordinarily require two days to accomplish. 272 Judg. I6] Marly Judean CONQUESTS IN THE SOUTH [Josh. IO13, 11 Later Judean Is not this written in the Book of Jashar? So the sun remained standing in the zenith and did not hasten to go down nearly a whole day long. 14And never before or after was there a day like that, on which Jehovah hearkened to the voice of a man; for Jehovah was fighting for Israel. 6 And Adoni-bezek fled, but they pursued and caught him, and cut off his thumbs and his great toes. 7And Adoni-bezek said, Seventy kings with their thumbs and their great toes cut off, pick up crumbs under my table; as I have done, so God hath requited me! And they brought him to Jeru salem and there he died. 8Then the Judahites attacked Jerusalem, and took it, put ting its inhabitants to the sword and setting the city on fire. Josh. 15 63But the Ju dahites could not dispos sess the Jebusites, the inhabitants of Jerusalem; but the Jebusites dwell to this day with the Judah ites at Jerusalem.0 Early Ephraimite Prophetic Narra tives whom the Israelites slew with the sword. 15Then Joshua re turned and all Israel with him to the camp at Gilgal. 16And these five kings fled, and hid themselves Fateot in the cave at Makkedah. 17And it was told queS Joshua, saying, The five kings are found, hidden in the cave at Makkedah. 18Then Joshua said, Roll great stones to the mouth of the cave, and station men by it to keep them; 19but do not remain yourselves; pursue your enemies and attack them in the rear; do not allow them to enter their cities, for Jehovah your God hath de livered them into your power. 20And when Joshua and the Israelites had made an end of slaying them with a very great slaughter, until they were consumed and the remnant which re mained of them had entered into the fortified cities, 21all the people returned to the camp to Joshua at Makkedah in peace, no one uttering a word agaiijst any of the Israehtes. 22Then Joshua said, Open the mouth of the cave, and bring out to me those five kings from the cave. 23And they did so, and brought out those five kings to him from the cave, the king of Jerusalem, the king of Hebron, the king of Jar- muth, the king of Lachish, the king of Eglon. 24 And when they had brought those kings out to Joshua, Joshua called for all the men of Israel, and said to the chiefs of the men of war who went with him, Come near, put your feet upon the necks of these kings. So they came near, and put their feet upon their necks. 25And Joshua said to thpm, Do not be afraid nor dismayed ; be courageous and strong ; for thus shall Jehovah do to all your enemies ° Josh. 1563 Judg. I21 has the following variant, also from the early Judean group of narra tives: But the Benjamites did not dispossess the Jebusites who inhabited Jerusalem; but the Jebusites dwell to this day with the Benjamites in Jerusalem. Josh. 1563 undoubtedly has the older reading. The change to Benjamites may be due to the theory that Jerusalem was within the territory of Benjamin, or may be simply an editorial effort to reconcile Judg. 1R and J1. That " is a later addition to the older narrative of Judg. 1 is clear. Like 4. »• 10. ¦» it re flects the late Jewish tendency to regard the conquest of Canaan as complete in a generation rather than two centuries. Jerusalem was first captured by David, II Sam. 56- fl. 273 Judg. I9] INITIAL CONQUESTS IN CANAAN [Josh. 1025 Early Judean Further Judg. 1 quests in 9And after- que the south ward the Ju- dahites went to fight against the Canaaniteswho dwelt in the hills and in the South Country and in the low lands. Later Judean against whom you fight. 26And afterward Joshua smote them and put them to death and hanged their bodies on five trees; and they hung upon the trees until the evening. 27And it came to pass at sunset, that at the command of Joshua they were taken down off the trees, and cast into the cave in which they had hidden themselves, and great stones were laid on the mouth of the cave, which remain to this very day. Captureand fate of He bron Late Prophetic Narratives 28 And Joshua took Makkedah on that day and put it and Con- its king to the sword. He completely destroyed all the per- Makke- sons who were in it; he left none remaining; and he did to the king of Makkedah, as he had done to the king of Jericho. 29Then Joshua and all Israel with him passed on from of Lib- Makkedah to Libnah, and fought against Libnah. 30And Jehovah delivered it also with its king into the power of Israel, and he put it to the sword with all the persons who were in it; he left none remaining in it; and he did to its king as he had done to the king of Jericho. 31 And Joshua and all Israel with him proceeded from of La- Libnah to Lachish, and encamped against it and fought against it. 32And Jehovah dehvered Lachish into the power of Israel. And he took it on the second day, and put it to the sword with all the persons who were in it, just as he had done at Libnah. 33Then Horam king of Gezer came up to help Lachish; and Joshua smote him and his people, until he had left him none remaining. 34 And Joshua and all Israel with him passed on from of Eglon Lachish to Eglon; and they encamped against it and fought against it; 35and they took it on that day, and put it to the sword. And all the persons who were in it he completely de stroyed that day, just as 10And Judah went against the Canaanites who dwelt in Hebron (the earlier name of Hebron was Kiriath- arba); and they slew Sheshai, and Ahiman, and Talmai. 20And they gave Hebron to Later Judean Jo Sh. 15 "And to Caleb theson of Jephunneh he gave a portion among the Judah- ites, according to the com mandment of Jehovah to Joshua, even Kiriath-arba, the chief city of Anak (that is, Hebron). p 14And Ca leb drove out from there the three sons of Anak, Sheshai, Ahiman, he had done at Lachish. 36Then Joshua and all Israel with him went up from Eglon to He bron; and they fought against it; 37and they took it and put it to the sword with its king, and all its cities; and all the persons who were in it. p Josh. 1513 Heb., father of Anak; Syr., city of Arba, the father of giants; Gk., city of Arba, the metropolis of Anak. The verse appears to be an editorial introduction to the primitive account of Caleb's conquests. 274 Judg. I20] CONQUESTS IN THE SOUTH [Josh. 1514, 1037 Early Judean Caleb, as Moses had commanded; and he drove out from there the three sons of Anak. nAnd from there he went against the in habitants of Debir (the older name of Debir was Kiriath-sepher). 12And Caleb said, To the man who attacks Kiriath-sepher and takes it I will give Ach- sah my daughter in marriage. 13And Ca leb's younger broth er, Othniel the son of Kenaz, took it; and Caleb gave Achsah his daughter to him in marriage. 14And when she came to him her incited her to ask of her father a field; and she alighted from her ass; and when Ca leb said to her, What is it? 15she answered, Give me a present;3 since you have as signed me to the South Country, give me now springs of water.* So Caleb gave her the up per and lower springs. 16And the children of the Kenite, Moses' father-in-law,u Later Judean and Talmai, the dren of Anak. chil- lsAnd he went up from there against the inhabitants of Debir; now the older name of Debir was Kiriath- sepher. 16And Caleb said, To the man who attacks Kiriath-sepher and takes it I will give Achsah my daughter in marriage. 17 And the brother of Caleb, Oth niel the son of Kenaz, took it; and Caleb gave Achsah his daughter to him in marriage. 18And when she came to him her incited her to ask of her father a field; and she alighted from her ass; and when Caleb said to her, What is it? 19she answered, Give me a present;3 since you have assigned me to the South Country, give me now springs of water.* So he gave her the upper and lower springs. Late Prophetic Narra tives He left none remaining, just as he had done at Eglon ; but he complete ly destroyed it with all that were in it. 38 And Joshua and all Of Debir Israel with him returned to Debir, and fought against it; 39and he took it with its king and all its cities; and they put them to the sword, and completely destroyed all the persons who were in it, leaving none remain ing; as he had done to Hebron, so he did to Debir, and to its king.i 40So Joshua smote all the land, the hill- country and the South Country, and the s Josh. IO39 So Gk. A scribe has added to Heb. the repetitious clause, as he had done also to Libnah and its king. r Judg. I14, Josh. 1518 Heb., she incited him. but the change in the pronouns adopted above is absolutely demanded by the subsequent context. 8 Judg. I15 and Josh. 1519 Heb., blessing. * Judg. I15, Josh. 1519 The translation of this Heb. word is doubtful. Klsewhere it has the meaning basin. Possibly it is better to translate it as a proper name: Gvllath-maim. u Judg. I16 Gk. supplies Jethro. In the Judean narrative Hobah would be expected. Cf. Num. 10*. 275 Judg. l16] INITIAL CONQUESTS IN CANAAN [Josh. IO40 Early Judean went up out of the city of palm trees [Jericho] with the Judah- ites into the wilderness of Ju- which is south of Arad; Con quests in the SouthCountryand , , Bouthern Can.and they went and dwelt with theirw people. 17Then Judah went with Simeon his brother, and they smote the Canaan ites who inhabited Zephath and completely destroyed it. Therefore the name of the city was called Hormah [De voted to destruction]. 18Judah also took Gaza, Ashkelon, and Ek- ron with the territory belonging to them. 19And Jehovah was with Judah, so that he gained possession of the hill-coun try; but he could not drive out the inhabitants of the plain because they had chari ots of iron. Late Prophetic Narratives lowlandv and the slopes and all their kings and he left none remaining, but he com pletely destroyed all that breathed, as Jehovah the God of Israel commanded. 41And Joshua smote them from Kadesh- barnea even to Gaza and all the country of Goshen, even to Gibeon. ^And all these kings and their land did Joshua take at one time, because Jehovah the God of Israel fought for Israel. 43Then Joshua and all Israel with him returned to the camp at Gilgal. 13 2This is the land that yet remains: all the regions of the Philistines, and all the territory of the Geshurites; 3from the Shi- hor, which is before Egypt, even to the border of Ekron northward (it is reckoned to the Canaanites); the five tyrants of the Philistines; the Gazites, and the Ashdodites, the Ashkelonites, the Gittites, and the Ek- ronites; also the Awim, 4aon the south. § 115. Conquests in Northern Canaan, Judg. I22-36 (cf. Josh. 1610), Judg. 42". 2». » Josh. 11, 134M Early Judean Prophetic Narratives Capture Judg. 1 22And the house of Joseph also went up against Bethel; and Jeho- ei by the vah was with them. 23And the house of Joseph reconnoitred at Bethel (the Joseph earher name of the city was Luz). 24And the spies saw a man coming out of the city and they said to him, Show us, we pray you, the way to enter the city, and we will treat you kindly. 25So he showed them the way to enter the city; and they put the inhabitants of the city to the sword; but they let the man go with all his family. 26And the man went to the land of the Hittites, and built a city, and called its name Luz, which is its name to this day. v Josh. IO40 Heb., Shephelah, the strip of land extending north and south between the Judean hills and the Philistine plain. Josh. 132 Aquila and Lat., Galilee. w Judg. I16 Heb., the people. Owing to a very common and natural mistake the pronominal suffix has apparently been dropped by a copyist. Certain Gk. texts recognizing this error read, Amalekites. § 115 The different groups of traditions regarding the initial conquests in northern Canaan continue and closely resemble those regarding the corresponding movements in the south. The early Judean narratives, after recounting the capture of Bethel, which is implied but un recorded in the other strands, significantly add a long list of the Canaanitish cities which con tinued unconquered after the Hebrews had entered and gained partial possession of the land. The later Judean prophetic traditions in Josh. 11, which continue those in chapter 10, preserves the memory of a war in the north in which the Israelites under Joshua are represented' as gaining a signal victory over Jabin king of Hazor and his allies. In Judg. 4 is found inextricably inter woven with the Ephraimite record of the later victory over the Canaanites led by Sisera (cf. £ 139), remnants of what may have been the early Judean account. In its present form it is from a later prophetic editor, but, consistently with the earlier narrative, it represents the con quest of the Canaanites as gradual and contains no reference to Jo3hua. As in Josh. 10, so in 11 the Ephraimite account of the war is supplemented by a summary of Joshua's conquests in 276 Judg. 42b] Early Ju dean4 2bNow Jabin king of Canaan, who reign ed at Ha- zor, fought against the Israelites.2»But on that day God sub dued J abin the king of Canaan be fore the Is- raelites. "And the fower of the sr aelites prevailedmore and more over Jabin the king of Ca naan until they de stroyed him altogether. CONQUESTS IN THE NORTH [Josh, ll1- 2 Later Judean Josh. 11 *Now when Ja bin king of Hazor heard of Joshua's victories in the southx he sent to Jobab king of Madon and to the king of Shimron and to the king of Achshaph, 4and they went out together with all their hosts, a people as numerous as the sand which is on the sea-shore and with very many horses and chariots. 5And when all these kings met as appointed, they came and encamped to gether at the waters of Me- rom to fight with Israel. 6Then Jehovah said to Joshua, Do not be afraid of them, for to-morrow at this time I will deliver them up all slain before Israel; thou shalt hamstring their horses and burn their chari ots with fire. 7So Joshua and all the warriors with him surprised and attacked them by the waters of Me- rom. 8And Jehovah de livered them into the power of Israel, so that they de feated them, and pursued them to Great-Sidon, and to Misrephoth-maim, and to the valley of Mizpah eastward. And they kept smiting them until they left none of them remaining. 9And Joshua did to them as Jehovah commanded him: he hamstrung their horses and burnt their chariots with fire. of Hazor Late Prophetic Narratives Josh. 11 lThe king of Hazor victory sent 2to the kings who were on bin. king t 1 • 1 _¦__ "^ _-QT_n_' the north in the hill-country, and in the Arabah south of Chinneroth, and in the lowland, and in the heights of Dor on the west, 3to the Canaanites on the east and on the west, and the Amorites, the Hittites, the Periz zites, and the Jebusites in the hill- country, and the Hivites under Hermon in the land of Mizpah. 10Then Joshua turned back at that time, and captured Hazor, and put its king to the sword; for Hazor was formerly the head of all those kingdoms. uAnd they put all the persons who were in it to the sword, completely destroying them; not one was left alive; and he burnt Hazor with fire. 12And all the cities of those kings, and all their kings, Joshua captured and put to the sword, and completely destroyed them; as Moses the servant of Jehovah com manded. 13Only all the cities that stood on their mounds, Is rael did not burn, except Hazor, — that Joshua burned. 14And all the spoil of these cities and the cattle the Israelites took for themselves; but they put all the men to the sword, until they had destroyed them all; they did not leave one alive that breathed. 15As Jehovah com manded Moses his servant, so did Moses command Joshua; therefore Joshua did not leave anything undone of all that Je hovah commanded Moses. the north. It also apparently incorporates older material; but as a whole it obviously comes from the hand of a late (Deut.) prophetic writer. This summary is in turn modified by a recapitulation of the territory not conquered by the Hebrews (Josh. 134b-6). * Josh, ll1 Heb., it, referring to Joshua's victories in the south, "77 Judg. I27] INITIAL CONQUESTS IN CANAAN [Josh. 132a Early Judean The ter- 1 27But Manasseh did not drive out the inhabitants Sui'peo- of Bethshean and its dependencies,*1 nor of Taanach and con3 n° its dependencies, nor the inhabitants of Dor and its Sythe dependencies, nor the inhabitants of Ibleam and its Hebrews dependencies, nor the inhabitants of Megiddo and its de pendencies; but the Canaanites maintained their hold in that region. 28However when Israel became strong they put the Canaanites to taskwork, but did not com pletely drive them out. 29And Ephraim did not drive out the Canaanites who dwelt in Gezer; but the Canaan ites remained in Gezer among them.b 30Zebulun did not drive out the inhabitants of Kitron, nor the inhabi tants of Nahalol; but the Canaanites remained among them and became subject to taskwork. 31 Asher did not drive out the inhabitants of Acco, nor the inhabitants of Sidon, nor of Ahlab, nor of Achzib, nor of Helbah, nor of Aphik, nor of Rehob; 32but the Asherites dwelt among the Canaanitish inhabitants of the land; for they could not drive them out. 33Naphtali did not drive out the inhabitants of Beth-shemesh, nor the inhabitants of Beth-anath; but he dwelt among the Canaanitish in habitants of the land; nevertheless the inhabitants of Beth-shemesh and of Beth-anath became subject to taskwork. 34And the Amorites forced the Danites into the hill-country; for they would not allow them to come down into the plain; 35but the Amorites maintained their hold in Mount Heres, in Aijalon, and in Shaalbim; yet when the house of Joseph grew stronger they became sub ject to taskwork. Bounda- 36And the boundary of the Edomites0 ran from the Sel* Is" Scorpion Pass tod the Rock and onward. . . . Late Prophetic Narratives Jehovah said to Joshua, 13 2aThisistheIand that remains: 4ball the land of the Canaanites even from Arah that belongs to the Sidonians, to Aphek, to the boundary of the Amorites; 5and the land of the Gebalites, and all Lebanon to ward the east from Baal-gad under Mount Hermon to the entrance of Ha- math; 6all the inhabitants of the hill-country from Lebanon to Misrephoth- maim, even all the Sidonians; them I will drive out from before the Israelites; only allot it to Israel for an in heritance, as I have command ed thee. a Judg. I27 Heb., daughters. b Judg. I29 Josh. 1610 contains a more complete version, confirming the inference that the account of the conquest in Judg. 1 is an epitome of a fuller narrative in the early Judean source. The Joshua passage reads as follows: And they did not drive out the Canaanites who dwelt in Gezer; but the Canaanites dwell in the midst of Ephraim to this day and have become servants to do taskwork. c Judg. I36 Heb., Amorites. Certain Gk. texts have the reading, Edomites, and the two words in Heb. are easily mistaken. Cf. II Sam. S12- 13, II Kings 16 6. This is required if the Scorpion Pass be identified with the one bearing that name, which was at the southern end of the Dead Sea. In that case the verse is apparently a fragment of an originally much longer account of Israel's boundaries; and Amorites has been substituted for Edomites in order to bring it into harmony with the preceding verses, with which it originally had no connection. Otherwise the Scorpion Pass here referred to was located somewhere in southern Ephraim. d Judg. I36 Heb., from. Probably a case of dittography. 278 REVIEW OF THE CONQUEST [Josh. 11 16 § 116. Late Review of the Conquest, Josh. 1116-12", 214'-" Late Prophetic Narratives Josh. 11 16So Joshua took all that land, the hill-country and all the South Extent Country, and all the land of Goshen, and the coast-plain, and the Arabah, Son- e and the hill-country of 'Israel, with its lowlands, 17from the bald mountain Snder which rises toward Seir to Baal-gad in the valley of Lebanon under Mount Sfup'of Hermon. He also captured all their kings and smote them and put them to Joshua death. 18Joshua carried on war a long time with all those kings. 19There was not a city which made peace with the Israelites, except the Hivites, the inhabitants of Gibeon; they took all in battle. 20For it was ordained by Jehovah that they should defiantly resist Israel in battle,e that he might com pletely destroy them, that they might have no favor shown them, but that he might annihilate them as Jehovah commanded Moses. 21And Joshua came at that time, and cut off the Anakim from the hill-country, from Hebron, from Debir, and from Anab, and from all the hill-country of Judah, and from all the hill-country of Israel; Joshua completely destroyed them with their cities. 22There was none of the Anakim left in the land of the Israel ites, except that in Gaza, in Gath and in Ashdod, some remained. 23Thus Joshua took the whole land according to all that Jehovah had commanded Moses. Then Joshua gave it for an inheritance to Israel according to their divisions by their tribes. And the land had rest from war. 12 *Now these are the kings of the land whom the Israelites smote, and Con- whose land they took possession of beyond the Jordan toward the sunrising, Sot from the valley of the Arnon to Mount Hermon, and all the Arabah on the dan east: 2Sihon king of the Amorites, who dwelt in Heshbon whose dominion extended from Aroer, which is on the edge of the valley of Arnon, and in cluded the middle of the valley, and half Gilead, even to the river Jabbok, the boundary of the Ammonites. 3And on the east, the Arabah to the Sea of Chinneroth, and to the sea of the Arabah, even the Salt Sea, east ward, in the direction of Beth-jeshimoth; and from Teman, under the slope of Pisgah. 4And the territory of Og king of Bashan, who belonged to the survivors of the Rephaim, and who dwelt at Ashtaroth and at Edrei, 5and ruled in Mount Hermon, and in Salecah, and in all Bashan, to the border of the Geshurites and the Maacathites, and half Gilead, even to the border of Sihon king of Heshbon. 6Moses the servant of Jehovah and the Israelites § 116 Like the summaries of the conquests in the north and south respectively, found at the end of Josh. 10 and 11, this long review of the wars and victories of the Hebrews reflects the later traditional conceptions of these events. All the Israelites, under the leadership of Joshua, are represented as conquering the entire land in one series of campaigns. This section, like the preceding summaries, is clearly from the late prophetic (Deut.) editor, and forms the conclu sion of the first half of the book of Joshua, 12»-24, a formal list of conquered princes. It resem bles the lists of captives and spoil, which appear frequently on the Assyrian monuments. In the Heb. text the accountr-book form is retained. Thus: The king of Jerusalem one The king of Hebron one The king of Jarmuth one etc., etc etc. All the kings thirty-one • ll20 Heb , For it was of Jehovah to harden their hearts to meet Israel in battle. 279 Josh. 126] INITIAL CONQUESTS IN CANAAN Late Prophetic Narratives had defeated them, and Moses the servant of Jehovah had given it into the possession of the Reubenites, the Gadites and the half -tribe of Manasseh. con- 7And these are the kings of the land whom Joshua and the Israehtes westof defeated on the west of the Jordan, from Baal-gad in the valley of Lebanon !£_Jor" even to the bald mountain which rises towards Seir. And Joshua gave it to the tribes of Israel for a possession according to their divisions; sin the hill- country and in the lowland, and in the Arabah, and in the slopes, and in the wilderness and in the South Country, the territory of the Hittites, the Amor ites, and the Canaanites, the Perizzites, the Hivites and the Jebusites; 9the king of Jericho, one; the king of Ai, which is beside Bethel, one; 10the king of Jerusalem, one; the king of Hebron, one; nthe king of Jarmuth, one; the king of Lachish, one; 12the king of Eglon, one; the king of Gezer, one; 13the king of Debir, one; the king of Geder, one; 14the king of Hormah, one; the king of Arad, one; 15the king of Libnah, one; the king of Adullam, one; 16the king of Makkedah, one; the king of Bethel, one; 17the king of Tappuah, one; the king of Hepher, one; 18the king of Aphek, one; the king of Lassharon, one; 19the king of Madon, one; the king of Hazor, one; 20the king of Shimron- meron, one; the king of Achshaph, one; 21the king of Taanach, one; the king of Megiddo, one; 22the king of Kedesh, one; the king of Jokneam in Carmel, one; 23the king of Dor on the height of Dor, one; the king of the people belonging to Gilgal, one; 24the king of Tirzah, one — in all thirty-one kings. Thereai- 21 43So Jehovah gave to Israel all the land which he promised with an of Jeho- oath to give to their fathers, and they took possession of it, and dwelt in it. promises ^And Jehovah gave them peace on all sides according to all that he promised with an oath to their fathers; and not a man of all their enemies stood before them; Jehovah delivered all their enemies into their power. 4SNone of the good promises which Jehovah had given to the house of Israel failed; all were fulfilled. 280 Josh. 131] ASSIGNMENT OF CANAAN [Josh. 141 II FINAL LOCATION OF THE HEBREW TRIBES, Josh. IS1- 712> 14"33, 14l-5> 151-12. 20-63, 16l-9f 17( 282-28, 19> 21 § 117. Traditional Method of Assigning the Territory of Canaan, Josh. 13'- \ 182"10, 1 41-5, 19su Jbahua _ Instructions Preparations for the di vision Later Judean Prophetic Josh. 13 xNow Joshua had become old and far advanced in years ;a and Jehovah said to him, Thou art old and far advanced in years, and the territory which remains to be subdued is very great. 7Now therefore divide this land for an inheritance to the nine tribes, and the half-tribe of Manasseh. 18 2And since there remained among the Israel ites seven tribes which had not yet divided their inheritance, 3Joshua said to the Israelites, How long will you be remiss in taking possession of the land which Jehovah the God of your fathers hath given you ? 4Appoint three men from each tribe and I will send them, and they shall arise and walk through the land, and mark it out for their inheritance; then they shall come to me. 5And they shall Late Priestly Narra tives14 1These are the in- Place heritances which the Is raelites took in the land of Canaan, which Ele azar the priest, and Joshua the son of Nun and the heads of the households of the tribes of the Israelites, distrib uted to them in Shiloh before Jehovah, at the door of the tent of meet ing,15 2by the lot of their inheritance, as Jehovah principle of divis ion Final Location of the Hebrew Tribes — It is a significant and pathetic fact that the traditions which define most minutely the boundaries of the different tribes come from the {>eriod when the Israelites had for a long time tasted the bitterness of exile from their beloved and. While they were in firm possession of Canaan, they cared little at jt written records of tribal boundaries; bvt when that possession was only a fond memory, or when they again re turned to reclaim their ancestral lands, their interest was deeply aroused. These, as well as minute genealogical tables, were necessary to establish titles. Old records and the popular memory were ui.doubtedly ransacked. In keeping with the spirit and habits of the later age, all were projected backward into the days of Moses and Joshua, beyond which no earlier claims could be urged. The fact that even the later records incorporated older traditions also ex plains the practice. These traditions are of value to the historian, but pre-eminently to the student of Palestinian geography, who finds m them a great mine of information. Cf. map opposite p. 253. § 117 Since the early Judean narratives plainly state that the more important cities of Canaan remained in the possession of the original inhabitants, it appears that they had no tra dition regarding the assignment of territory except that the tribes determined in advance by lot the order in which they were to invade Canaan and the region which each was to seek to conquer, Judg. I1- 3. The later Judean tradition, however, conceives of the entire land as having been subdued by the Israelites under Joshua (Josh. 10, 11). This is assumed in 1821°, where a small group of men are represented as walking unmolested throughout the land, as a preliminary to the formal assignment of the territory to the seven tribes. The passage is un related to its immediate context and seems to be the natural continuation of 131- 7, which like wise have no real connection with the still later prophetic additions with which they are asso ciated. Literary characteristics also confirm the conclusion that 131- 7 and 182-10 were originally united, and contained the later Judean prophetic tradition of the assignment of the land, which in turn has been expanded by a late prophetic editor. In 137 seven has apparently been changed to nine and the half-tribe of Manasseh added in order to harmonize it with the still later version of the tradition which is found in Josh; 141-5 (cf. 1951a). This introduction to the detailed description of the boundaries of the territory of the different tribes was evidently taken from the late priestly narratives. Eleazar the priest is given the precedence over Joshua; and the style and representation plainly reveal the late priestly point of view. It assumes that the people were all assembled at Shiloh and that the land had all been subdued, as is stated in 181 (which apparently originally stood before 141). » 131 Cf. parallels: Josh. 231. The expression old and advanced in years is characteristic of the Judean narratives. Cf. Gen. 28", 24'. t> 141 Combining the duplicate statement found in 1951b. 281 Josh. 18s] FINAL LOCATION OF THE TRIBES [Josh. 142 Surveyand al lotment of the land Later Judean Prophetic divide it into seven divisions for themselves. Judah shall remain in his territory on the south, and the house of Joseph shall remain in their ter ritory on the north. 6And you shall mark out the land into seven divisions, and bring the plan here to me. Then I will cast lots for you here before Jehovah our God. 'For the Levites have no portion among you ; inasmuch as the priesthood of Jehovah is their inheritance ; and Gad and Reuben and the half -tribe of Ma nasseh have received their inheritance on the east side of the Jordan, which Moses the servant of Jehovah gave them. 8So the men arose and departed. And Joshua commanded those who went to mark out the land, saying, Go and walk through the land, and mark it out and come again to me; and I will cast lots for you here before Jehovah in Shiloh. 9And the men went and passed through the land and marked it out in a book by cities into seven divis ions; then they came to Joshua to the camp at Shiloh. 10And Joshua cast lots for them in Shiloh before Jehovah. Thus Joshua there divided the land among the Israelites according to their di visions. Late Priestly Narra tives commanded by Moses, for the nine tribes and for the half -tribe. 3For Moses had given the in heritance of the two tribes and the half- tribe beyond the Jor dan; but to the Levites he gave no inheritance among them. 4For the children of Joseph were two tribes, Manasseh and Ephraim; and they gave no part to the Le vites in the land except cities to dwell in, with their suburbs for their cattle and for their property. 5As Jehovah commanded Moses, thus the Israehtes did, and divided the land. 1118. Location of the East-Jordan Tribes, Josh. 138-". ,5-32, 221"8 Extent of the SIR] to th< east> Jordan tribes Late Prophetic Josh. 13 8With [the half-tribe of torritoiy Manasseh]0 the Reubenites and the v J ' Gadites received their inheritance, which Moses gave to them on the east of the Jordan, even as Moses the servant of Jehovah gave them; 9from Aroer, which is on the slope of the valley of the Arnon, and the city which is in the middle of the valley and all the table-land — Medeba to Dibon; 10and all the cit ies of Sihon king of the Amorites, who reigned in Heshbon, to the border of the Ammonites; 11with Late Priestly Narratives 13 15And Moses gave to the tribe of Temto- the Reubenites according to their UtiSnt families. 16And their territory was benites from Aroer, which is on the edge of the valley of the Arnon, and the city which is in the middle of the valley, and all the table-land by Medeba; 17Hesh- bon and all its cities that are on the table-land; Dibon, and Bamoth-baal, and Beth-baal-meon, 18and Jahaz, and Kedemoth, and Mephaath, 19and Kiria- thaim, and Sibmah, and Zerethsha- har on the mountain of the valley, 20and Beth-peor, and the slopes of § 118 The sequel of 13812 is found in 221-8. They are evidently from the same late pro phetic writer who in Josh, li2-18 and Dt. 312-20 shows a similar interest in the east-Jordan tribes. 13_fi-„, wjth its recurringformulas, 15- ^ 2*« 2&. M- 32, and peculiar expressions is the late priestly version of the same tradition. It corresponds to the priestly account of the allotment of the east-Jordan territory found in Num. 32. Cf. § 102. 0 138 Heb., him. As it stands the antecedent is the half-tribe of Manasseh, but in 8 the cast- rather than the west-Jordan branch of this tribe is evidently intended. 282 Josh. 1311] Late Prophetic THE EAST-JORDAN TRIBES [Josh. 1320 Gilead and the territory of the Geshurites and Maachathites, and all Mount Hermon, and all Bashan to Salecah; 12all the kingdom of Og in Bashan, who reigned in Ashta- roth and in Edrei (he was the last survivor of the Rephaim) ; for these Moses smote and drove out. Joshua's 22 xThen Joshua called the Reu- address benites, and the Gadites and the east half-tribe of Manasseh, 2and said tribes" to them, You have kept all that Moses the servant of Jehovah com manded you, and have hearkened to my voice in all that I have com manded you; 3you have not forsak en your kinsmen during this long period, but have to the present faithfully kept the command of Je hovah your God. 4Now, however, Jehovah your God hath given rest to your kinsmen, as he promised them; therefore now return and go to your homes,6 to the land where your inheritance lies, which Moses the servant of Jehovah gave you be yond the Jordan. 5Only observe faithfully the commandment and the law which Moses the servant of Jehovah commanded you, to love Jehovah your God, and to walk in all his ways, and to keep his com mandments, and to be loyal to him, and to serve him with all your heart and with all your soul. 6So Joshua blessed them, and sent them away; and they went to their tents. To the 7Now to the half -tribe of Manasseh, tribe of *Ioses na(l given an inheritance in Ba- Manas- shan ; but to the other half Joshua gave seh an inheritance among their kinsmen on the west of the Jordan. When Joshua sent them away to their tents, he blessed them also 8and said to them, Return with Late Priestly Narratives Pisgah, and Beth-jeshimoth, 21and all the cities of the table-land, and all the kingdom of Sihon king of the Amor- , ites, who reigned in Heshbon, whom Moses smote with the chiefs of Midian, Evi, and Rekem, and Zur, and Hur, and Reba, the princes of Sihon, who dwelt in the land. 22Balaam also, the son of Beor, the soothsayer, the Israelites put to the sword among the rest of their slain.a 23And the boundary of the Reubenites was the bank of the Jordan.e This was the inheritance of the Reubenites according to their fam ilies, the cities with their villages. 24 And Moses gave an inheritance to of the the Gadites according to their families. 25And their territory included Jazer, and all the cities of Gilead, with half the land of the Ammonites, even to Aroer, which is before Rabbah; 26and from Heshbon to Ramath-mizpeh, and Betonim; and from Mahanaim to the frontier of Debir ;f 27and in the valley, Beth-haram, and Beth-nimrah, and Succoth, and Zaphon, and the rest of the kingdom of Sihon king of Heshbon, with the Jordan as boundary to the lower end of the sea of Chinnereth on the east side of Jordan. 28This is the inheritance of the Gadites accord ing to their families, the cities with their villages. 29 And Moses gave an inheritance to Of the the half -tribe of Manasseh; and it was tribe of for the half -tribe of the Manassites S^3" according to their families. 30And their territory was from Mahanaim, all Ba shan, all the kingdom of Og king of Ba shan, and all the towns of Jair, which are in Bashan, sixty cities. 31And half of Gilead with Ashtaroth and Edrei, the cities of the kingdom of Og in Bashan, were for the Machirites the son of Ma il i32ib-22 xhe work of a late priestly editor, who combines the very late story of the war against Midian in Num. 31 with the earlier accounts of the war against Sihon in Num. 2121-31. • 1328 Heb., Jordan and border. Cf. Num. 34 «. 1 1326 Gk., Dibon, one of the towns mentioned on the Moabite stone. Heb. text is doubtful. e 224 Heb., tents, a reminder of the nomadic period of Israelitish history. 283 Josh. 228] FINAL LOCATION OF THE TRIBES [Josh. 1331 Late Priestly Narratives , nasseh, even for the half of the Machir- ites according to their families. 32These are the inheritances which Moses distributed in the plains of Moab on the east side of the Jordan at Jericho. Late Prophetic much wealth to your homes, and with very many cattle, with Bilver and gold, and brass and iron, and with very much clothing; divide the spoil taken from your enemies with your kinsmen. § 119. Location of the Southern Tribes, Josh. 14«-15, 151"13- 2(wi2, 191-* Lat er Ju dean Assign- JOSh. 15 He&on 13To Caleb Calebites the son of Jephunneh, Joshuagave a por tion among the Judah ites accord ing to the comma n d- ment of Je hovah t o Joshua, even the city of Arba (the tribal ancestor of Anak), that is Hebron. Late Prophetic Narratives 14 6Then the Judahites drew near to Joshua in Gilgal, and Caleb the son of Jephunneh the Kenizzite said to him, You know what Jehovah said to Moses the man of God concerning me and you in Kadesh-barnea. 7I was forty years old when Moses the servant of Jehovah sent me from Kadesh-barnea to spy out the land; and I brought him the report which seemed to me to be true.h 8But my kinsmen who went up with me completely discouraged the people, while I fully followed Jeho vah my God. 9And Moses on that day gave this oath, ' Surely the land whereon your foot has trodden shall be an inheritance for you and your children forever, because you have fully followed Jehovah my God.' 10And, now, behold, Jehovah hath kept me alive, as he said, these forty-five years from the time that Jehovah spoke this word to Moses, while Israel was going about in the wilderness; and so now I am to-day eighty-five years old. nTo-day I am still as strong as I was in the day that Moses sent me; as my strength was then, even so is my strength now, for war and for all the duties of daily life. 12Now therefore give me this hill-country, of which Jehovah spoke on that day; for you heard at that time how the Anakim were there with great fortified cities. It may be that Jehovah will be with me, and I shall drive them out as Jehovah promised. 13Then Joshua blessed him, and gave Hebron to Caleb the son of Jephunneh for an inheritance. 14Therefore Hebron became the inheritance of Caleb the son of Jephunneh the Kenizzite, as it is to this day; because he fully followed Jehovah the God of Israel. 15Now the older name of Hebron was the city of Arba: he was the greatest man among the Anakim. And the land had rest from war. 5 119 The allotment of Hebron to the Calebites is recorded in three distinct prophetio traditions. The simplest version is the early Judean in Judg. I20 a: Hebron was given to Caleb as Moses had bidden. The slightly expanded later Judean version, which makes the assign ment the work of Joshua, is found in Josh. 1513. A much expanded version is that of Josh. 146-15, which probably embodies an early Ephraimite prophetic tradition. In its present form, how ever, it is clearly from a late prophetic writer, even though this strand has already recounted the capture of Hebron, Josh. IO36, and the expulsion of the Anakim by Joshua, ll21. The minute description of the boundaries and towns of the Judahites and Simeonites in Josh. 15, 191-* is the work of the late priestly writers, although traces of the older Judean prophetic narratives are found in 191- fl. The analogies with Num. 24, §103, are close. Cf. map opp. p. 253. h Josh. 147 Heb., as it was in my heart. 284 THE SOUTHERN TRIBES [Josh. 151 Late Priestly Narratives Josh. 15 The inheritance determined by lot1 for the tribe of the Judahites Bounda- rlt?S of according to their families extended to the frontier of Edom, southward toward Judah the wilderness of Zin, in the extreme south. 2And their boundary on the south was the southern end of the Salt Sea, from the bay that extends to the south; 3and it went south of the Scorpion Pass and passed along to Zin, and Onthe went up south of Kadesh-barnea and passed along by Hezron and went up sou to Addar, and turned about to Karka, 4then it passed along to Azmon, and went out at the brook of Egypt until the boundary ended at the sea; this shall be your boundary on the south. 5And the eastern boundary was the Salt On the Sea, even to the mouth of the Jordan. And the northern boundary was from ou the the bay of the sea at the mouth of the Jordan; 6and the boundary-line went w" up to Beth-hoglah, and passed along by the north of Beth-arabah; then the boundary-line went up to the stone of Bohan the son of Reuben; 7thence to Debir from the valley of Achor, and so on northward, in the direction of Gilgal, which is opposite the pass of Adummim, which is on the south side of the river; and the border passed along to the waters of En-shemesh, and extended to En-rogel. 8Then the boundary-line went up by the valley of Ben-Hinnom to the Jebusite side southward (that is, Jerusalem); and the boundary-line went westward up to the top of the mountain which lies before the valley of Hinnom, which is at the northern end of the valley of Rephaim; 9and the boundary extended from the top of the mountain to the fountain of the waters of Nephtoah, and continued to the cities of Mount Ephron. The border also extended to Baalah (that is, Kiriath-jearim). 10Then the border turned about from Baalah westward to Mount Seir, and passed along to the side of Mount Jearim on the north (that is, Chesalon), and went down to Beth-shemesh, and passed along by Timnah; nthen the boundary went to the side of Ekron northward; and the border extended to Shikkeron, and passed along to Mount Baalah, and went out at Jabneel; and so the border ended at the sea. 12And the west boundary was the shore of the Great Sea. on the This was the entire boundary of the Judahites according to their families. west 20This is the inheritance of the tribe of the Judahites according to their families. 21And the cities in the extreme south of the territory belonging to the tribe cities of the Judahites towards the frontier of Edom were Kabzeel, Eder, Jagur, fagesof 22Kinah, Dimonah, Adadah, 23Kedesh, Hazor, Ithnan, 24Ziph, Telem, dahites: Bealoth, 25Hazor-haddatah, Kerioth-hezron (that is Hazor), 26Amam, ^Ju5f Shema, Moladah, 27Hazar-gaddah, Heshmon, Beth-pelet, 28Hazar-shual, Beersheba, Biziothiah, 29Baalah, Iim, Ezem, 30Eltolad, Chesil, Hormah, 31Ziklag, Madmannah, Sansannah, 32Lebaoth, Shilhim, Ain, and Rimmon: in all twenty-nine cities with their villages. 33In the lowland, Eshtaol, Zorah, Ashnah, 34Zanoah, En-gannim, Tappuah, in the Enam, 35Jarmuth, Adullam, Socoh, Azekah, 36Shaaraim, Adithaim, Gederah, lowland Gederothaim: fourteen cities with their villages. 37Zenan, Hadashah, Migdal-gad, 38Dilan, Mizpeh, Joktheel, 39 Lachish, Bozkath, Eglon, 1 Josh. 151 Heb., simply lot, but here and elsewhere used in the sense given above. 285 Josh. 1540] FINAL LOCATION OF THE TRIBES Late Priestly Narratives 40Cabbon, Lahmam, Chitlish, 41Gederoth, Beth-dagon, Namaah, and Makkedah; sixteen cities with their villages. 42Libnah, Ether, Ashan, 43Iphtah, Ashnah, Nezib, ^Keilah, Achzib, and Mareshah; nine cities with their villages. 45Ekron, with its dependencies and villages; 46from Ekron even to the sea, all that were by the side of Ashdod, with their villages. 47Ashdod, its dependencies and villages; Gaza, its dependencies and villages, to the brook of Egypt; and the Great Sea formed the boundary-line on the west. in the 48And in the hill-country ; Shamir, Jattir, Socoh, 49Dannah, Kiriath-sannah, £_n_y (that is Debir), 50Anab, Eshtemoh, Anim, slGoshen, Holon, and Giloh; eleven cities with their villages. 52Arab, Dumah, Eshan, 53Janim, Beth-tappuah, Aphekah, 54Humtah, Kiriath-arba (that is Hebron), and Zior; nine cities with their villages. 55Maon, Carmel, Ziph, Jutah, S6Jezreel, Jokdeam, Zanoah, 57Kain, Gibeah, and Timnah; ten cities with their villages. 58Halhul, Beth-zur, Gedor, 59Maarath, Beth-anoth, and Eltekon; six cities with their villages. Tekoa, Ephratha (that is Bethlehem), Peor, Etam, Kulon, Tatem, Sores, Karem, Galem,' Bether, and Manocho; eleven cities with their villages.k 60E_riath-baal (that is Kiriath-jearim), and Rabbah; two cities with their villages. in the 6iln the wilderness; Beth-arabah, Middin, Secacah, 62Nibshan, and the ness City of Salt, and En-gedi ; six cities with their villages. Cities 19 JAnd the second lot was drawn for Simeon, even for the tribe of the lagesof Simeonites according to their famihes. And their inheritance was in the eonite1™ midst of the inheritance of the Judahites. 2And they had for their inheritance Beersheba, Sheba, Moladah, 3Hazar-shual, Balah, Ezem, 4Eltolad, Bethul, Hormah, 5Ziklag, Beth-marcaboth, Hazar-susah, 6Beth-lebaoth, and Sharu- hen; thirteen cities with their villages. 7Ain, Rimmon, Ether, and Ashan; four cities with their villages. 8And all the villages that were round about these cities as far as Baalath-beer, Ramah of the South Country. This was the inheritance of the tribe of the Simeonites according to their famihes. 9From the territory of the Judahites the inheritance of the Simeonites was taken; for the portion of the Judahites was too much for them; therefore the Simeonites had an inheritance in the midst of their inheritance. § 120. Location of the Joseph Tribes, Josh. 161-9, 17, 19*9b-50, 24." Later Judean Prophetic Extent Josh. 16 xNow the inheritance territory determined by lot for the children assigned oj Joseph was from the Jordan at seph Late Priestly Narratives 16 4Now the children of Joseph, Intro- lanasseh £ inheritance. Manasseh and Ephraim, took their i 15Mb In certain Gk. texts, GiUiw. k 1559b s0 Gk^ luc arKi gyr- This section, which includes some of the most important Judean towns, has by accident fallen out of the Heb. text. § 120 Josh. 16 and 17 have been repeatedly edited. They evidently contain considerable early Judean prophetic material, 161"3- 10, 171'-13, which is parallel to that in Judg. 1 and which has been supplemented by a later Judean editor, who attributes the assignment of the territory to Joshua, 17M- 17. 17lb'3 contains a later version of the historical facts recorded in Num. S239-42. 1711-13 ia aiso a slightly expanded version of the narrative of Judg. I27. ^. The fragmentary 286 Josh. 161] THE JOSEPH TRIBES [Josh. 165 Later Judean Prophetic Jericho, at the waters of Jericho on the east, even the wilderness ex tending from Jericho up through the hill-country to Bethel; 2and it went out from Bethel to Luz, and passed along to the frontier of the Archites to Ataroth; 3and it went down westward to the border of the Japhletites, to the border of Beth-horon the lower, even to Ge zer, and ended at the sea. Territo- 17 ]And the lot was drawn for the tribe cfties'of °^ Manasseh ; for he was the first-born the Ma- 0f Joseph. Machir, the first-born of Manasseh, the father of Gilead, had Gilead and Bashan, for he was a man of war. 2And for the rest of the Manassites the assignment was ac cording to their famihes, forthechil- dren of Abiezer, Helek, Asriel, She chem, Hepher, and Shemida (these were the male children of Manas seh the son of Joseph) according to their families. 8The land of Tap- puah belonged to Manasseh; but Tappuah on the border of Manas seh belonged to the Ephraimites. nAnd to Manasseh belonged the territories of Issachar and Asher, Bethshean and its villages and Ibleam and its villages, and the inhabitants of Dor and its villages, and, the inhabitants of En-dor and its villages, and the inhabitants of Taanach and its villages, and the inhabitants of Megiddo and its villages — the three Late Priestly Narratives 5And the territory of the Ephraim- Terd- ites was according to their families. theBph- r_xiitiitG9 The boundary of their inheritance on the east was Ataroth-addar, and it ex tended from there to upper Beth-horon. 6 And the border went out westward at Michmetbath on the north. Then the border turned about eastward to Taa- nath-shiloh, and passed along it on the east of Janoah. 7Then it went down from Janoah to Ataroth, and to Naarah, and extending to Jericho, ended at the Jordan. 8From Tappuah the border went along westward to the brook of Kanah; and ended at the sea. This was the inheritance of the tribe of the Ephraimites according to their famihes, 9together with the cities which were set apart for the Ephraimites in the midst of the inher itance of the Manassites, all the cities with, their villages. 17 3But Zelophehad, the son of He- of the pher, the son of Gilead, the son of Ma- sites east chir, the son of Manasseh, had no sons, Jordan only daughters; and these are the names of his daughters: Mahlah, Noah, Hog- lah, Milcah and Tirzah. 4And they presented themselves before Eleazar the priest, and Joshua the son of Nun, and before the princes, saying, Jehovah commanded Moses to give us an inheri tance among our kinsmen. Therefore according to the commandment of Jeho vah he gave them an inheritance among their father's kinsmen. 5And there fell ten parts to Manasseh, besides the land of Gilead and Bashan, which is beyond the Jordan; 6because the daughters of character of the Judean prophetic narratives, as well as the representation, also recalls Judg. 1. Like that chapter, they are of great value to the historian. 164-8 with the new title is the late priestly parallel to 161-3. Vs. 9 has no real connection, either external or internal, with its context and has been assigned by some scholars to an earlier source. Its language, however, strongly suggests that it is a late addition. 173-6 contains a variation of the priestly tradition of Num. 2711 _ Cf. Num. 2630-32. Traces of the Ephraimite version of the assignment of the territory to the tribes are found in Josh. 1949b- w and 24s2, which supplement the preceding narratives. The Ephraimite pro phetic passage in Josh. 2430 contains a reference to the fact recorded in 19*9b, H)_ 24s2 cannot be in its original setting, for the burial of Joseph would hardly have been deferred for years until after the death of Joshua. The account of Joshua's burial probably suggested its introduction at the point where it is found. The concluding words seem to indicate that, like the cave of Machpelah. the tomb of Joseph was regarded as an evidence of title to the territory held by the tribe of Joseph. 287 Josh. 16u] FINAL LOCATION OF THE TRIBES [Josh. 176 Later Judean Prophetic heights. 12Yet the Manassites could not drive out the inhabitants of those cities; but the Canaanites maintained their hold in that re gion. 13But when the Israelites had grown strong, they subjected the Canaanites to task-work, al though they did not completely drive them out. west otthe Jordan Late Priestly Narratives Manasseh had an inheritance among his sons. So the land of Gilead belonged to the rest of the Manassites. 7And the territory of Manasseh ex- otthe tended from Asher to Michmethath, site? which lies east of Shechem; and the boundary-line went along on the right to the inhabitants of En-tappuah. 9Then the boundary-line went down to the brook of Kanah, southward of the brook; these cities belonged to Ephraim among the cities of Manasseh; and the boundary-line of Manasseh was on the north side of the brook, and it ended at the sea. 10Southward it was Ephraim's and northward it was Manasseh's, and the sea was his boundary-line; and they reached to Asher on the north, and to Issachar on the east. Special 14Then the children of Joseph said to Joshua, Why have you given me but Biongiv- one lot and one part for an inheritance, although I am a numerous people, Joseph e since Jehovah hath blessed me up to this time ? 15And Joshua said to them, extend'0 If you are a numerous people, go up to the forest and clear land for yourself, r__ryer" there in the land of the Perizzites and the Rephaim; since the hill-country of Ephraim is too contracted for you. 16And the children of Joseph said, The hill-country is not enough for us; and all the Canaanites who dwell in the valley lands have chariots of iron, both they who are in Bethshean and its villages, and they who are in the valley of Jezreel. 17And Joshua said to the house of Joseph, to Ephraim and Manasseh, You are a numerous people, and have great power; you ought not to have only one lot, 18therefore the hill- country shall be yours; for though it is a forest, you shall clear it; and to its farthest bounds it shall belong to you,1 for you shall drive out the Canaanites, though they have chariots of iron and are strong. Early Ephraimite Prophetic Narratives 19 49bThe Israelites also gave an inheritance in their midst to Joshua the son of Nun; 50according to the commandment of Jehovah they gave him the city which he asked, Timnath-serah in the hill-country of Ephraim; and he built the city and dwelt in it. 34 32 And the bones of Joseph which the Israelites brought up out of Egypt,™ they buried in Shechem in the piece of ground which Jacob bought of the son of Hamor the father of Shechem for four hundred shekels; and they became the inheritance of the children of Joseph. Specialgrant to Joshua Title of the Jo sephtnbe to She chem 1 1718 Heb. lit., its going forth shall be yours. 288 » 24K cf, Qen. 33u_ THE BENJAMITES [Josh. 18" § 121. Location of the Benjamites, Josh. 18u~,s Late Priestly Narratives Josh. 18 uNow when the lot of the tribe of the Benjamites was drawn ac- Terri- torv jib cording to their families; the territory determined by their lot lay between signed the Judahites and the Josephites. 12And their boundary on the north was Benjam from the Jordan; and the line went up by the north side of Jericho, and continued up through the hill-country westward; and its extreme limit was at the wilderness of Bethaven. 13Then the line ran along thence to Luz passing below Luz (that is Bethel), southward; and the border went down to Ataroth-addar, by the mountain which lies on the south of the lower Beth- horon. 14Then the border was prolonged, and turned about on the west quarter southward, from the mountain which lies before Beth-horon south ward; its extreme limit was at Kiriath-baal (that is Kiriath-jearim), a city of the Judahites; this was the west quarter. 15And the south quarter began from the end of Kiriath-jearim; and the border went out westward, and continued to the fountain of the waters of Nephtoah. 16Thence the boundary went down to the end of the mountain which lies before the valley of Ben- Hinnom, which is on the north side of the valley of Rephaim. Then it went down to the valley of Hinnom on the Jebusite side southward, and continued to En-rogel, 17and it extended northward, and went out at En-shemesh, and continued to Geliloth, which is opposite the ascent of Adummim. Then it went down to the stone of Bohan the son of Reuben, 18and it passed along to the side opposite the Arabah northward, and went down to the Arabah. 19 And the border passed along to the side of Beth-hoglah northward; and the border terminated at the north bay of the Salt Sea, at the south end of the Jordan; this was the southern border. 20And the Jordan was its border on the east quarter. This was the inheritance of the Benjamites according to their families in its extreme limits. 21Now the cities of the tribe of the Beniamites according to their families Their - cities were Jericho, Beth-hoglah, Emek-keziz, 22Beth-arabah, Zemaraim, Bethel, and 23 Awim, Parah, Ophrah, 24Chephar-ammoni, Ophni, and Geba; twelve cities with their villages. 25Gibeon, Ramah, Beeroth, 26Mizpeh, Chephirah, Mozah, 27Rekein, Irpeel, Taralah, 28Zelah, Eleph, and the Jebusite city (that is Jerusalem), Gibeath, and Kiriath; fourteen cities with their villages. This was the inheritance of the Benjamites according to their families. § 122. Location of the Northern Tribes, Josh. 191(M8 Late Priestly Narratives Josh. 19 10Then the third lot was drawn for the Zebulunites according Territo- to their families, and the border of their inheritance reached to Sarid; sfgned 11then their border went up westward as far as Maralah, and reached to zetmfun Dabbesheth; and it extended to the brook that is before Jokneam. 12Then ltcs § 121 Although probably incorporating older Judean traditions, these verses continue the detailed priestly account of the location of tbe different tribes. § 122 The continuation of the late priestly account of the location of the tribes. Vs. *7 in terrupts the continuity of the narrative in 4e- 48 and is in reality a brief version of the prophetic Btory in Judg. 17, 18. In the Gk. it is preceded by a statement similar to tliat }n Judg. J,34, 289 Josh. 1912] FINAL LOCATION OF THE TRIBES Late Priestly Narratives it turned from Sarid eastward toward the sunrising to the frontier of Chisloth- tabor; and it went out to Daberath, and continued to Japhia; 13and thence it passed along eastward to Gath-hepher, to Eth-kazin; and it went outatRim- mon extending to Neah. 14And the border turned about it on the north to Hannathon; and its extreme limit was at the valley of Iphtah-el. 15It also included Kattath, Nahalal, Shimron, Idalah, and Bethlehem— twelve cities with their villages. 16This was the inheritance of the Zebulunites according to their families, these cities with their villages. To the 17The fourth lot was drawn for Issachar, for the Issacharites according to ciSrites their families. 18And their border extended over Jezreel, Chesulloth, Shu- nem, 19Hapharaim, Shion, Anaharath, 20Rabbith, Kishion, Ebez, 21Remeth, En-gannim, En-haddah, and Beth-pazzez, 22and the border reached to Tabor, and Shahazumah, and Beth-shemesh; and their border ended at the Jordan — sixteen cities with their villages. 23This was the inheritance of the Issa charites according to their families, the cities with their villages. To the 24And the fifth lot was drawn for the tribe of the Asherites according to lteser" their families. 25And their border was Helkath, Hali, Beten, Achshaph, 26Allammelech, Amad, and Mishal; and it reached to Carmel on the west, and to Shihor-libnath. 27And it turned toward the sunrising to Beth-dagon, and reached to Zebuiun, and to the valley of Iphtah-el northward to Beth- emek and Neiel. Then it continued northward to Cabul, 28Ebron, Rehob, Hammon, and Kanah, even to Sidon the great. 29Thence the border turned to Ramah, and to the fortified city of Tyre; and the border turned to Hosah; and it ended at the sea in the vicinity of Achzib; 30Ummah also, and Aphek, and Rehob — twenty-two cities with their villages. 31This was the inheritance of the tribe of the Asherites according to their families, these cities with their villages. To the 32The sixth lot was drawn for Naphtaii, for the Naphtalites according to ta_tes their families. 33And their boundary extended from Heleph, from the oak of Zaanannim to Adaminekeb, Jabneel and Lakkum; and its extreme limit was the Jordan. 34And the border turned westward to Aznoth-tabor, and went out from thence to Hukkok; and it reached to Zebuiun on the south, and Asher on the west, and to Judah at the Jordan toward the sunrising. 35 And the fortified cities were Ziddim, Zer, Hammath, Rakkath, Chinnereth, 36Adamah, Ramah, Hazor, 37Kedesh, Edrei, En-hazor, 38Iron, Migdal-el, Horem, Beth-anath, and Beth-shemesh; nineteen cities with their villages. 39This was the inheritance of the tribe of the Naphtalites according to their families, the cities with their villages. To the 40The seventh lot was drawn for the tribe of the Danites according to their families. 41And the territory comprised in their inheritance included Zorah, Eshtaol, Ir-shemesh, 42Shaalabbin, Aijalon, Ithlah, 43Elon, Timnah, Ekron, 44Eltekeh, Gibbethon, Baalath, 45Jehud, Bene-berak, Gath-rimmon, 46Me- jarkon, and Rakkon, with the territory opposite Joppa. 47But the territory of the Danites was lost to them;11 therefore the Danites went up and fought ° 1947 Heb., territory (or boundary) of the Danites went from them. The idiom is unusual. Many emendations have been suggested, beginning with the Gk., which has a much fuller text. 290 Danites THE NORTHERN TRIBES [Josh. 1947 Late Priestly Narratives against Leshem, and captured it, and, putting its inhabitants to the sword, they took possession of it, and dwelt in it and called Leshem, Dan, after the name of Dan their father. 48This was the inheritance of the tribe of the Danites according to their families, these cities with their villages. § 123. Location of the Levites, Josh. 13"' 3S, 19«". 51b, 21'-" Late Prophetic Josh. 13 14Only to the tribe of Le vi0 [Joshua] gave no inheritance; the offerings made by fire to Jehovah the God of Israel, are their inheri tance, as he prom ised them. Late Priestly Narratives 21 xThen the heads of the families of the Levites The in came to Eleazar the priest and Joshua the son of Nun tance of and to the heads of the families of the tribes of the votes'6" Israelites; 2and they spoke to them at Shiloh in the land of Canaan, saying, Jehovah commanded by Moses to give us cities to dwell in, with their common pasture landsp for our cattle. 3So the Israelites gave to the Levites out of their inheritance, according to the com mandment of Jehovah, these cities with their common pasture lands. 4And the lot was drawn for the famihes of the Kohathites; and the children summn- of Aaron the priest, who were of the Levites, obtained by lot from the tribe ofties'a. of Judah, and from the tribe of the Simeonites, and from the tribe of Ben- t?thed jamin, thirteen cities. 5And the rest of the Kohathites obtained by lot from §^ath" the famihes of the tribe of Ephraim, and from the tribe of Dan, and from the half-tribe of Manasseh, ten cities. 6And the Gershonites obtained by lot from the families of the tribe of To the Issachar, and from the tribe of Asher, and from the tribe of Naphtaii, and shonites from the half-tribe of Manasseh in Bashan, thirteen cities. 7The Merarites according to their families obtained from the tribe of To the Reuben, and from the tribe of Gad, and from the tribe of Zebuiun, twelve _tesar" cities. 8Thus the Israelites gave by lot to the Levites these cities with their common pasture lands, as Jehovah commanded by Moses. 9And they gave out of the tribe of the Judahites, and out of the tribe of the cities of Simeonites, these cities which are mentioned by name; 10and they were for hathites the children of Aaron, of the families of the Kohathites, who were of the SnS^1' _______ naan Budde's reconstruction of the original (Richter und Samuel, p. 28) is of especial interest: Bui the Amorites forced the Danites into the hill-country, for they would not allow them to come down to the valley, and they made their territory too narrow for them. So the Danites went up and fought against Leshem . . . and called Leshem Dan, after the name of Dan their father. But the Amorites continued to dwell in Mount Hexes and Aijalon and Shaalbim; yet the hand of the house of Joseph prevailed, so that they became tributary. § 123 The late prophetic narratives reflect the earlier usage and dismiss the Levites with a single verse, 1314, which in the Heb. is repeated with slight variations in 1433 by a later editor. The latterverse is not found in the Gk. The priestly tradition of the allotment is found in 21. . It is in accord with the provisions in Num. 351-8, which belongs to the same strand. Its original regulation regarding Hebron is found in I3. Vss. "• 12 apparently contain a still later editorial parallel, which aimed to reconcile this with the tradition of its capture and assignment to Caleb, Josh. 1513- 14, § 114. 0 1314 As always in Dt. and the late prophetic narratives, the tribe of Levi is a general description of all who performed priestly services. p 212 Lit., place where cattle were driven. It is the technical designation of the public lands near each village, where all members of the community had equal rights of pasturage. 291 Josh. 2110] FINAL LOCATION OF THE TRIBES Late Priestly Narratives Levites; for the lot indicated them first. "And they gave them the city of Arba, (who was the tribal ancestor of Anak) , that is Hebron, in the hill-country of Judah, with its common pasture lands around about it. 12But the fields of the city and its villages they gave to Caleb the son of Jephunneh as his possession. The 13Thus to the children of Aaron the priest they gave Hebron with its com- StieB y mon pasture lands, the city of refuge for the manslayer, and Libnah with its common pasture lands, 14Jattir with its common pasture lands, Eshtemoa with its common pasture lands, 15Holon with its common pasture lands, Debir with its common pasture lands, 16Ain with its common pasture lands, Juttah with its common pasture lands, and Beth-shemesh with its common pasture lands; nine cities out of those two tribes. 17And out of the tribe of Benjamin Gibeon with its common pasture lands, Geba with its common pasture lands, 18Anathoth with its common pasture lands, and Almon with its common pasture lands; four cities. 19A11 the cities of the children of Aaron, the priests, were thirteen cities with their common pasture lands. Cities of 20And the families of the Kohathites, even the rest of the Kohathites, hathiSs who were Levites, had the cities indicated by their lot out of the tribe of Eph- 15i_fh" raim. 21And they gave them Shechem with its common pasture lands in nasseh** the hill-country of Ephraim, the city of refuge for the manslayer, and Gezer with its common pasture lands, 22and Kibzaim with its common pasture lands, and Beth-horon with its common pasture lands; four cities. 23And out of the tribe of Dan, Elteke with its common pasture lands, Gibbethon with its common pasture lands, 24Aijalon with its common pasture lands, Gath- rimmon with its common pasture lands; four cities. 2SAnd out of the half- tribe of Manasseh, Taanach with its common pasture lands, and Gath- rimmon with its common pasture lands; two cities. 26AU the cities of the famihes of the rest of the Kohathites were ten with their common pasture lands. of the 27And to the Gershonites of the famihes of the Levites, out of the half -tribe sho_ites of Manasseh they gave Golan in Bashan with its common pasture lands, __ os?~ the city of refuge for the manslayer, and Beesh-terah with its common naan pasture lands; two cities. 28And out of the tribe of Issachar, Kishion with its common pasture lands, Daberath with its common pasture lands, 29Jar- muth with its common pasture lands, En-gannim with its common pasture lands; four cities. 30And out of the tribe of Asher, Mishal with its common pasture lands, 31Helkath with its common pasture lands, and Rehob with its common pasture lands; four cities. 32And out of the tribe of Naphtaii, Kedesh in Galilee with its common pasture lands, the city of refuge for the manslayer, and Hammoth-dor with its common pasture lands, and Kartan with its common pasture lands; three cities. 33A11 the cities of the Ger shonites according to their families were thirteen cities with their common pasture lands. To the 34And to the families of the Merarites, the rest of the Levites, they gave out ite_i_" of the tribe of Zebuiun, Jokneam with its common pasture lands, and Kartah ritoryrof with its common pasture lands, 35Dimnah with its common pasture lands, ande™t Nahalal with its common pasture lands; four cities. 36And out of the tribe Jordap of Reuben, Bezer with its common pasture lands, and Jahaz with its common 29. THE LEVITES [Josh. 2136 Late Priestly Narratives pasture lands, 37Kedemoth with its common pasture lands, and Mephaath with its common pasture lands; four cities. 38And out of the tribe of Gad, Ramoth in Gilead with its common pasture lands, the city of refuge for the manslayer, and Mahanaim with its common pasture lands, 39Heshbon with its common pasture lands, Jazer with its common pasture lands; four cities in all. 40A11 these were the cities of the Merarites according to their families, the rest of the families of the Levites; and the inheritance determined by their lot was twelve cities. 41 All the cities of the Levites in the midst of the possession of the Israelites The to- were forty-eight cities with their common pasture lands. 42These cities bernofm' each included their common pasture lands round about them; thus it was with caTcities all these cities. 1949a [51b] So they completed the division of the land into inheritances throughout its whole extent. Ill RELIGIOUS AND SOCIAL LIFE OF THE HEBREWS AFTER THEIR INITIAL CONQUESTS IN CANAAN, Judg. 21"9, 17-21, Josh. 830"35, 181, 20, 229'34, 23, 24, Ruth § 124. Transfer of the Centre of Religious Life, Judg. 21"5, Josh. 181 Early Judean Prophetic Jehp- Judg. 2 1Then the Messenger of Jehovah came up leader- from Gilgal to Bochim. And he said, I led you up out of co_n-an,i ^Sypt. an 3. •¦ 10' 16 and the similar exhortations in Dt. 28-32. 23 is evidently from the same late prophetic editor who provided the introduction, 1, and the many supplemental notes and summaries which characterize the book of Josh. 297 Josh. 243] LIFE OF THE HEBREWS IN CANAAN [Josh. 234 Later Ephraimite Abraham from beyond the River, and led him throughout all the land of Canaan, and made his descend ants numerous, and gave him Isaac. 4And I gave to Isaac, Jacob and Esau; and I gave to Esau Mount Seir, that he might possess it ; but Ja cob and his children went down in to Egypt. 5Then I sent Moses and Aaron, and when I had smitten Egypt as I did in its midst, afterward I brought you out. 6And as I brought your fathers out of Egypt,' and you came to the sea, the Egyptians pur sued your fathers' with chariots and horsemen to the Red Sea. 7But when they cried out to Jehovah, he put darkness between you and the Egyptians, and brought the sea upon them, and covered them; and your eyes saw what I did in Egypt; and you dwelt a long time in the wilder ness. 8Then I brought you into the land of the Amorites, who lived be yond the Jordan and they fought with you ; but I gave them into your power, and you took possession of their land; thus I destroyed them from before you. 9Then Balak the son of Zippor, king of Moab, arose and fought against Israel ; and he sent and called Balaam the son of Beor to curse you; 10and I would not hearken to Balaam ; but he blessed you instead; so I de livered you out of his power. 11Then you went across the Jordan, and came to Jericho, and the men of Jericho fought against you, the Amorite, the Perizzite, the Canaanite, the Hittite, the Girgashite, the Hivite, and the Jebusite ;s I delivered them also into your power. 12And I sent the hornet before you which drove them out from before Late Prophetic Narratives 4Behold, I have left you, as an in heritance for your tribes, these na tions that remain from the Jordan with all the nations that I have annihilated even to the Great Sea to ward the going down of the sun. 5And Jehovah your God, he will thrust them out from before you, and drive them out of your sight; and you shall possess their land, as Jehovah your God promised you. 6Therefore be very steadfast in keep ing and in doing all that is written in the book of the law of Moses, that you may not turn aside from it to the right or to the left, 7that you may not mingle with these nations, which remain among you, neither call upon the names of their gods, nor use them in oaths, neither serve them, nor bow yourselves down to them; 8but be loyal to Jehovah your God, as you have been to this day. 9For Jehovah hath driven out from before you nations great and strong; but, as for you, to this day, no man has stood before you. 10One man of you shall put a thousand to flight, for Jehovah your God, he it is who fights for you, as he promised you. nTake good heed therefore that you love Jehovah your God. 12For if you go back and associate yourselves with the remnant of these nations, even these that remain among you, and make marriages with them, and go in unto them, and they to you, 13know for a certainty that Jehovah your God will no more drive these nations out of your sight; but they shall be a snare and a trap to you, and a scourge in your sides, ' 24° An awkward supplemental note. Gk. revises by combining 6b and 6a, but does not improve the text. The rest of the verse has also been corrupted in transmission. k 24llb A later gloss, inconsistent with the context and the earlier account of the capture of Jericho. 298 Josh. 2412] JOSHUA'S FAREWELL ADDRESS [Josh. 2313 Late Prophetic Narratives and thorns in your eyes, until you perish from off this good land which Jehovah your God hath given you. Later Ephraimite you, even the two kings of the Amorites ; not with your sword, nor with your bow,h 13 Thus I gave you a land for which you had not toiled and cities whioh you had not buil t, and you are living in them ; and you are eating the fruit of vineyards and oliveyards, which you did not plant.1 Their 14Now therefore fear Jehovah and tSS'to serve him in sincerity and in truth and away ail put away the gods which your fathers godsand served beyond the river, and in Egypt, jiJJS^y and serve Jehovah. 15If, however, it seems evil to you to serve Jehovah, choose to-day whom you will serve; whether the gods which your fathers served that were beyond the River, or the gods of the Amorites, in whose land you dwell; but as for me and _____.> house we will serve Jehovah. Their solemnpledgeto obey him 16Then the people answered and said, Far be it from us that we should forsake Jehovah to serve other gods; 17for Jehovah our God, he it is who brought us and our fathers up out of the land of Egypt, from a house of bond age, and did those great signs in our sight,-! and preserved us throughout all of our journey, and among all the peoples through the midst of whom we passed; 18Jehovah too drove out from before us all the peoples, even the Amorites, who lived in the land;k therefore we also will serve Jehovah; for he is our God. The sol- 19Then Joshua said to the people, You will not be able to serve Jehovah; enantat- for he is a holy God; he is a jealous God; he will not forgive your transgres- by the sions nor your sins. 20If you forsake Jehovah, and serve foreign gods, then ai "atone he will turn and do you evil, and consume you even after he hath done you lheUpa good. 21But the people said to Joshua, No; but we will serve Jehovah.. c em 22,pjlen Joshua said to the people, You are witnesses against yourselves that you have chosen Jehovah for yourselves to serve him. And they said, We are witnesses. 23Now therefore put away the foreign gods which are among you, and turn your heart to Jehovah, the God of Israel. 24And the people 14Now behold this day I am going The re-^ the way of all the earth; therefore jjjj^jy know with all your hearts and all genaUf your souls that not one thing has apostasy failed of all the good promises which Jehovah your God spoke concerning you; all have been realized for you, not one of them has failed. 15And it shall come to pass that, as all the good things have come upon you of which Jehovah your God spoke to you, so will Jehovah bring upon you all the evil things, until he has destroyed you from off this good land which Jehovah your God hath given you. 16When you transgress the covenant of Jehovah your God, which he commanded you, and go and serve other gods, and bow down yourselves to them; then shall the anger of Jehovah be aroused against you, and you shall perish quickly from off the good land which he hath given you. h 2412b Gk. reads twelve kings. The form of the clause and its loose connection with the pre ceding suggest strongly that it is a later explanatory note. The conquest is also represented in the Ephraimite narratives as having been by the sword. i 2413 This verse carries on the idea in the preceding clause and is full of the characteristic expressions of the later prophetic editor. j 2417 Another addition from a late priestly editor. k 2418 For the same idea cf. Am. 2". 299 Josh.2424] LIFE OF THE HEBREWS IN CANAAN Later Ephraimite Prophetic Narratives said to Joshua, Jehovah our God will we serve and to his voice we will hearken. 2SSo Joshua made a covenant with the people that day and established a statute and an ordinance for them in Shechem. 26And Joshua wrote these words in the book of the law of God and he1 took a great stone, and set it up there under the oak that was in the sanctuary of Jehovah. 27Then Joshua said to all the people, Behold this stone shall be a witness against us, for it has heard all the words which Jehovah has spoken to us; therefore it shall be a wit ness against you, that you may not deny your God. 28Then Joshua sent the people away, each to his inheritance. Judg. 2 6So when Joshua had sent the people away, the Israelites went each to his inheritance to take pos session of the land.™ § 129. Death of Joshua and Eleazar, Josh. 2429-31' 33 Early Ephraimite Prophetic Narratives Buriaiof Josh. 24 29And it came to pass after these things, that Joshua the son of at Tim- Nun, the servant of Jehovah, died, at the age of one hundred and ten years. serah 30And they buried him in the territory included in his inheritance, in Timnath- serah, which is in the hill-country of Ephraim, on the north of the mountain of Gaash. Of Elea- 33Eleazar, also, the son of Aaron, died, and they buried him in the hill of Eph-n Phinehas his son, which was given him in the hill-country of Ephraim. raim § 130. The Sanctuary of Micah the Ephraimite, Judg. 17, 18la Early Judean Prophetic Narratives originof Judg. 17 JNow there was a man of the hill-country of Ephraim, whose idSsana name was Micah. 2aAnd he said to his mother, The eleven hundred shekels tabiHh- of silver which were taken from you, about which you took an oath, saying it St_is aloud in my hearing, behold, the silver is with me; it was I who took it. 3bNow sanctuary l 24- a The expressions and the conception are those of a later age. m Judg. 2r' In his introduction to bis version of the book of Judg. § 135, the late prophetic editor appears to have quoted in 2a a verse from the Ephraimite tradition represented in Josh. 24. Judg. 2° is perhaps the original and Josh. 2428 only an abridgment of it. §129 These verses form the conclusion not only of the Ephraimite version of Joshua's fare well address, but also of the history of the conquest. "With the exception of the opening words, w 3° are quoted verbatim by the editor of Judg. in 28. . He has prefaced them, 27, with the same statement regarding the fidelity of the people during the lifetime of Joshua as are found in Josh. 243 . Cf. § 135, note a. 24s2 has already been classified in its logical connection, note § 120. §130 The appendix to Judg., chaps. 17-21 (cf. Introd., pp. 27, 28) contain? certain stories very different in theme from those found in the rest of the book. The migration of the Danites, of which the present story is the introduction, is briefly recorded in Josh. 19 l7. This implies that it took place either before or not long after the death of Joshua. Judg. 1831 also states that the image of Micah, stolen by the Danites and set up at Dan, remained there as long as the house of God was at Shiloh. This early sanctuary appears to have been destroyed by the Philistines near the close of the period of the Judges (cf. Jer. 712' u), so that the statement con firms the conclusion that the events recorded in 17, 18 at least antedate most of those portrayed in 2»-1631. The primitive origin of this chapter is proclaimed by its style and representation. It is one of the most valuable illustrations of the ancient religious practices of the Hebrews which the . O.T. contains. There are indications, however, that it is not all from the same source. Thus in 2-b there is not a little repetition. In 2_1 Micah is said to have made a carved and molten image, but in 5 an ephod and teraphim with the money which his mother gave him. In 8"lla he employs as his priest a young Levite from Bethlehem of Judah, but in ' the Levi*- ¦—¦* already 300 THE SANCTUARY OF MICAH [Judg. 173b Early Judean Prophetic Narratives therefore I restore it to you.n 2b And his mother said, Blessed of Jehovah is my son. 3aThen he restored the eleven hundred shekels of silver to his mother and his mother said, I solemnly consecrate the silver to Jehovah from my hand through my son, to make a carved and a molten image. 4So, when he restored the money to his mother, his mother took two hundred shekels of silver, and gave them to the founder, who made with it a carved and molten image; and it was in the house of Micah. 5And the man Micah had a shrine, and he made an ephod and household gods,° and installedp one of his sons who became his priest. 6In those days there was no king in Israel ; every one did as he thought was right. 7Now there was a young man of Bethlehem in Judah of the family of Appoint- Judah, who was a Levite; and he was residing there. 8And the man departed a young from the city, from Bethlehem in Judah, to make his residence in whatever ««_" place he could find; and as he journeyed, he came to the hill-country of pne8t Ephraim to the house of Micah. 9And Micah said to him, Whence do you come? And he said to him, I am a Levite from Bethlehem in Judah, and I am travelling to find a place of residence, wherever I may. 10And Micah said to him, Stay with me, and be a father and a priest to me, and I will give you ten shekels of silver by the year, and a suit of clothes, and your living. So the Levite entered into an agreement uto dwell*1 with the man; and the young man was to him as one of his sons. 12Thus Micah conse crated the Levite, and the young man became his priest, and was in the house of Micah. 13Then said Micah, Now I know that Jehovah will prosper me, since I have a Levite as my priest. 18 laIn those days there was no king in Israel.1, § 131. Establishment of the Sanctuary at Dan, Judg. 181M1 Early Judean Prophetic Narratives Judg. 18 lbNow in those days the tribe of the Danites sought them an in- The heritance in which to dwell ; for up to that day their inheritance had not fallen to spies at them among the tribes of Israel. 2And the Danites sent five men of their clan sanctu-8 , ary residing in the vicinity. In the continuation of the story, 18, similar variations are in evidence. Some scholars have sought to explain them as due to interpolations by a later hand. It is per haps simplest to regard them as due to the amalgamation of two originally distinct versions of the story. One is traceable in 17'. 2". 3b. »"• 6. •¦ 8-"». Hb. 13\ the other in 172b- 3a- 4b. ». ub, 12a. Neither is entirely complete alone; both have been so perfectly amalgamated by the editor and real author of the story in its present form, and the variations in representation are so un important that it has been thought best not to attempt to indicate the analysis typographically. The whole has accordingly been classified under the first and fuller narrative, which appears to be from the Judean source. a 173b In the process of compilation or copying this half verse appears to have been removed from its original position after 2a. ° 175 Heb., house of gods and made an ephod and teraphim. The ephod here appears to have been an idol of some kind. Cf. § 145. p 175 Heb., filled the hand of. The technical expression, used only of the installation of priests. Cf. Lev. S33 and I Kgs. 1Z™. q 1710b, iia Heb., went in and the Levite agreed. ' 18Ia The editorial formula' introduced regularly in this appendix at the close of the section to which it relates. Cf. 176, 2125. In the Lat. text it is joined to 18lb, where it makes a very awkward repetition. § 131 This story is the sequel of the preceding. Similar traces of interpolation or more probably the amalgamation of two distinct versions are found. Thus there are two concluding statements regarding the length of the time that the sanctuary of Dan was in existence, 30. si. 301 Judg. 182] LIFE OF THE HEBREWS IN CANAAN Early Judean Prophetic Narratives from their whole number, valiant men from Zorah and from Eshtaol, to ex plore the land, and to examine it; and they said to them, Go, examine the land. And they came to the hill-country of Ephraim, to the house of Micah and passed the night there. 3And when they were near the house of Micah they recognized the voice of the young man, the Levite; so they turned aside there, and said to him, Who brought you here? and what are you doing in this place? and what have you here? 4And he said to them, Thus and so Micah has done to me, and he has hired me and I have become his priest. 5And they said to him, Inquire of God, will you, that we may know whether or not our undertaking shall be successful. 6And the priest said to them, Go in peace: your undertaking is under the care of Jehovah. Favora- 7Then the five men went on and came to Laish and found the people, who portof were there, dwelhng in security as do the Sidonians, quiet and unsuspicious the spies Qi ,janger.s for there was n0 one ;n fae ian(j possessing authority to restrain them from anything, and they were far from the Sidonians and had nothing to do with any one else.' 8Then they came to their kinsmen at Zorah and Eshtaol, and their kinsmen said to them, What is your report ? 9And they said, Arise, and let us go up against them; we have seen the land, and, behold, it is very good, and you are sitting idle. Do not delay to go and to enter in to take possession of the land. 10When you go, you will come to a people who suspect no danger, and the land is large; for God hath given it into your power, a place where there is no want of anything that is on the earth. Depart- nSo there set forth from thence of the clan of the Danites, from Zorah and Se Dan- Eshtaol, six hundred men girded with weapons of war. 12And they went up and encamped near E-iriath-jearim in Judah; hence they call that place Mahaneh-dan [Camp of Danl to this day; it is west of Kiriath-jearim. 13And they passed on from there to the hill-country of Ephraim, and came to the house of Micah. Their 14Then the five men who went to explore the country of Laish, spoke up of Mi- and said to their kinsmen, Do you know that there is in these houses an idols8 ephod, and household gods, and a carved and a molten image ? Now therefore decide what you will do. 15And they turned aside there and came to the house of the young man the Levite, even the house of Micah, and greeted him. 16Meanwhile the six hundred men, who were of the Danites, girded with their weapons of war, stood by the entrance of the gate. 17But the five men who had gone to explore the land went up, entered in there, and took the carved image, and the ephod, and the household gods, and the molten In 2, 7-10 there are repetitions which strongly suggest the union of different narratives. In u-21 there are also slight variations in representation. Guided by these indications and those found in 17 two versions can be distinguished: (1) 181. 2b- *¦ "•¦ ,bJi- 7b- d> 81>- >b- 10'- Eb. B. »¦ 18b" "¦ 3I; (2) 182a> =. 3a' *>¦ '-¦ 7a- •¦ 8a' 9a' 10b' "• 12a' 14-16- 18a' 30. While each is consistent with itself, neither is complete. Here again the variations are so unimportant and the union so perfect that it seems best to treat the story as a literary unit. B 187a The tautology is probably due to the combination of two closely parallel narratives. * 187b An exceedingly difficult passage variously interpreted by the different translations. The RV translation, for there was none in the land, possessing authority, that might put them to shame in anything, is not only impossible but also conveys no distinct meaning. A slight change in one word gives the intelligible reading suggested above. It is, however, only conject ural. Vs. 10 calls for the reading, there was no lack of anything in the land. The versions give no assistance. 302 ites THE SANCTUARY OF DAN [Judg. 1817 Early Judean Prophetic Narratives image, while the priest stood by the entrance of the gate with the six hundred men who were girded with weapons of war. 18And when these went into Micah's house, and took the carved image, the ephod, and the household gods, and the molten image, the priest said to them, What are you doing? 19And they said to him, Be still! lay your hand upon your mouth, and go with us, and be a father and a priest to us. Is it better for you to be priest to one man's household, or to be priest to a tribe and a clan in Israel ? 20And the priest was glad, and he took the ephod, and the household gods, and the carved image and went along with the people. 21Then they turned and de parted when they had put the little ones and the cattle and the goods before them. 22 After they had gone some distance from the house of Micah, the men Their re- who were in the houses near Micah's house gathered together and overtook Sifcah'a the Danites. 23And when they shouted to the Danites, they turned about pro and said to Micah, What is the matter with you that you are out with such a crowd ? 24And he said. You have taken away my gods which I made, and the priest, and are gone away, and what have I left? What do you mean by asking, 'What is the matter with you?' 25And the Danites said to him, Do not let your voice be heard among us, lest some fierce fellows fall upon you and you lose your life, with the lives of your household. 26Then the Danites went on their way; and, since Micah saw that they were too strong for him, he turned and went back to his house. 27Thus they took that which Micah had made, and the priest whom he had, capture and came to Laish, to a people living in unsuspecting quiet, and put them to and the sword, and burnt the city with fire. 28And there was no one to give any Sshment succor, because it was far from Sidon, and they had no dealings with any one _ anite else; and it was in the valley which belongs to Beth-rehob. And they built ^^~ the city and dwelt in it, 29and called the name of the city Dan, after the name of Dan their ancestor, who was born to Israel. » But the earher name of the city was Laish. 30And the Danites set up for themselves the carved image; and Jonathan, the son of Gershom the son of Moses, and his descendants were priests to the tribe of the Danites until the time of the depopulation of the land.T 31So they set up Micah's graven image which he made, as long as the house of God was in Shiloh. § 132. Crime of the Gibeathites, Judg. 19 Early Judean Prophetic Narratives Judg. 19 xNow it came to pass in those days, when there was no king in Visit or Israel, that a certain Levite, sojourning in the remote parts of the hill- viteto country of Ephraim, took a concubine from Bethlehem in Judah. 2And his hemto securehis con u ig29b Probably a later explanatory note. cubine t 1830b Added by an editor who lived after the Assyrian campaigns of 736 and 722 b.c. § 133 The second group of stories in the Bethlehem in Judah cycle of traditions (cf. Introd., pp. 27, 28) likewise records events which must belong to the earlier rather than the later part of the period of the judges; for the crime of the Benjamites has evidently long since been con doned and the tribe has had time to recover completely from the judgment which overtook it before the Israelites elected the Benjamite Saul to be their king. The Judean point of view 303 Judg. 192] LIFE OF THE HEBREWS IN CANAAN Early Judean Prophetic Narratives concubine became angry with him,w and went away from him to her father's house in Bethlehem in Judah, and remained there four months. 3Then her husband arose and went after her to speak endearinglyx to her in order to bring her back; and his man-servant was with him, and a couple of asses : and she brought him into her father's house. When the girl's father saw him, he was glad to meet him. 4And his father-in-law, the girl's father, detained him, and he stayed with him three days; and they ate and drank, and lodged there. sAnd on the fourth day when they arose early in the morning he rose up to depart; but the girl's father said to his son-in-law, Refresh your self8 with a piece of bread, and after that you may go your way. 6So they sat down and ate and drank, both of them together. Then the girl's father said to the man, Consent now to pass the night and be merry. 7And when the man rose up to depart, his father-in-law urged him, so he passed the night there again. 8And when he arose early in the morning on the fifth day to go, the girl's father said, Refresh yourself,a I pray, and wait until late afternoon; so they ate, both of them. 9And when the man arose to depart with his concubine and his servant, his father-in-law, the girl's father, said to him, Behold, now the day draws toward evening, I pray you pass the night, behold, the day is declining, lodge here, be merry; then to-morrow rise early for your journey, that you may go home. His 10But the man was not willing to stay for the night and rose and departed, tooihy and came to a point opposite Jebus (that is Jerusalem), having with him ea a pair of asses saddled and his concubine. nThey were near Jebus, when the day was far spent; and the servant said to his master, Come, I pray, and let us turn aside into this city of the Jebusites, and pass the night in it. 12But his master said to him, We will not turn aside to a city of foreigners, who are not of the Israehtes, but we will pass on to Gibeah. 13And he said to his servant, Come and let us draw near to one of these places, and lodge in Gib eah, or in Ramah. 14So they continued on their way, and the sun went down as they were near Gibeah, which belongs to Benjamin. Eece^. 15And they turned aside there, to go in to pass the night in Gibeah; and Gibeah he went in and sat down in the market-place of the city; but no one would receive him into his house to lodge. 16But just then an old man was coming from his work in the field at evening. Now the man was from the hill-country of is prominent in 19. Cherished as it probably was in Bethlehem, it seems to reflect something of the old rivalry between the house of David and that of Saul of Gibeah. Hosea's obscure references in 99 and lo9 were probably to this event, indicating that the Ephraimites also were familiar with the tradition. The repetitions and slight variations in 19'-15 are perhaps due to interpolations from a northern Israelitish parallel. A satisfactory analysis, however, is impossible; explanatory notes are found in 10- 16; but otherwise, aside from the possible interpolations referred to, the chapter seems to have received little editorial revision. The story shares certain elements in common with the tradition of the destruction of Sodom. Gen. 18, § 20, and with the account of Saul's bloody challenge of the Hebrews to follow him against the Ammonites, I Sam. 11B-8. The crime was one of the few which at once aroused the moral sense of the primitive Semites, as the rigors of the penalties imposed by their laws testify. Horrible though the story is, it probably embodies some historical facts, and marks the begin nings of popular ethical standards. w 192 Heb., played the harlot. Oldest Gk., became angry. This meaning accords best witb the context. 1 193 Heb., Spoke to the heart of. * 195- 8 Heb., Strengthen your heart. 304 CRIME OF THE GIBEATHITES [Judg. 1918 Early Judean Prophetic Narratives Ephraim, and was an alien residing in Gibeah ; but the men of the plaoe were BenjamiteB. 17 And when he looked and saw the traveller in the market-place of the city, the old man said, Where are you going ? and whence have you come ? 18And he said to him, We are passing from Bethlehem in Judah to the remote parts of the hill -country of Ephraim; I came from there, and went to Beth lehem in Judah; and now I am going to my home;b and no one receives me into his house. 19Yet there is both straw and fodder for our asses; and there is bread and wine also for me and your maid-servant, and for the young man who is with your servants; there is no lack of anything. 20Then the old man said. Peace be to you: let me be responsible for all your needs;0 only do not pass the night in the market-place. 21So he brought them into his house, and gave the asses fodder; and they washed their feet and ate and drank. 22 As they were making merry, behold, the men of the city, base scoundrels, th? rav surrounded the house, beating violently on the door, and said to the old man, _£ con-f the master of the house, Bring out the man who came into your house, that bjfthf we may know him. 23And the man, the master of the house, went out to itelf"1" them, and said to them, No, my kinsmen, I pray you, do not be so wicked; since this man has come into my house, do not commit this wanton crime. 24Behold, here is my daughter a virgin, and his concubine; let me now bring them out, and you may ravish them, and do with them whatever you please; but against this man do not commit this wanton crime. 25But the men would not hearken to him; so the man laid hold of his concubine, and brought her out to them in the street; and they knew her, and abused her all night until the morning; and they let her go at the coming of the dawn. 26Then the woman came, when the morning appeared, and lay prostrate at the door of the man's house where her master was, until daylight. 27 And when her master arose in the morning, and opened the door .of the His re house, and went out to go on his way, there was the woman, his concubine, an- lying at the door of the house, with her hands on the sill. 28And he said me_tof to her, Get up, and let us be going; but there was no answer; then he put her crime upon the ass, and the man rose up to go to his home. 29And when he came to his house, he took a knife, and laid hold on his concubine, and cut her up limb by limb, into twelve pieces, and sent them throughout all the territory of Israel. 30And he commanded the men whom he sent out, Thus shall you say to all the men of Israel: 'Did ever a thing like this happen from the time that the Israelites came up from Egypt to this day?' And it was so, that all who saw it said, Such a thing as this has not happened nor been seen from the day that the Israelites came up from the land of Egypt to this day. Then the men said, Consider it, take counsel, and speak.d b 1918 Heb., to the house of Jehovah, i. e., Shiloh. Gk. as above. The latter is in accord with the context. Cf. . The Levite's home appears not to have been at Shiloh, but in the remote parts of Ephraim. c 1920 Heb., only all your rieeds upon me. d 1930 Following an old Gk. reading which has apparently preserved the original text. 305 Judg. 20la] LIFE OF THE HEBREWS IN CANAAN [Judg. 20lb § 133. Punishment of the Crime of the Gibeathites, Judg. 20, 21 Early Judean Pro phetic Assem Judg.20la'°Then the isra- all the Israelites hear" the Went OUt, to Jeho- BLtorye's vah at Mizpah. 3bAnd the Israel ites said, Tell us, how did this wick edness happen ? 4And the Levite, the husband of the murdered woman, answered and said, I came into Gib eah which belongs to Benjamin, to gether with m y concubine to pass the night: 5And the citizens of Gibeah attacked Very Late Priestly Narratives 20 lbThen the congregation assembled as one man, from Dan even to Beersheba, with the land of Gilead. 2And the chiefs of all the people, together with all the tribes of Israel, presented themselves in the assembly of the people of God, four hundred thousand footmen who drew sword. 8bAs one man they said, We will none of us return to his house. 9But now this is what we will do to Gibeah: we will go upe against it by lot; 10and we will take ten men from each hundred through out all the tribes of Israel, and a hundred from each thousand, and a thousand from each ten thousand, to supply provisions for the people, that they may do, when they come to Gibeah of Benjamin, exactly as the wanton crime deserves, which they have committed in Israel. 11 So all the men of Israel were gathered against the city allied together as one man. 12Then the tribes of Israel sent men through all the tribe of Benjamin, saying, What wickedness is this which has been committed among you? 13Now there fore give up the base scoundrels who are in Gibeah, that we may put them to death, and so root outf the Assem bly of the Isra elites to avengethecrime Eefusalof the Ben jam ites to deliverup the culprits § 133 The exaggerated number and the glaring improbabilities in these chapters have led many scholars to regard them as entirely unhistorical. Certainly their representation that the Israelites were able to muster 400,000 and the Benjamites 26,000 men is entirely out of keep ing with the data found elsewhere in the oldest traditions. Even in the mortal struggle with the Canaanites on the plain of Esdraelon they had but 40,000. The representation that all the tribes rallied as one man is also absolutely unprecedented in this early period. The statement that the Israelites lost 40,000 men in the first two days' fighting and the Benjamites none, and that on the third day the Benjamites were all but completely annihilated, sounds like a late Jewish tale, rather than history. As is frequently the case, the critical analysis of the chapters reveals the historical substratum of the tradition. Two distinct versions can be traced. The one is free from superlative exaggerations and is clearly the sequel of the sober narrative of 19. It represents the Israelites as gathering at Mizpah to hear the charge of the Levite. From there they march the next day against Mizpah, which is defended by the Benjamite tribesmen of the Gibeathites. By means of a familiar strategy, which figures in many of the primitive stories, they draw out the Benjamites in pursuit, and then the men in ambush rise and enter the city. Their retreat being cut off, the Benjamites flee toward the wilderness, where 600 find a refuge at the rock of Rimmon. Afterwards relenting, because of the severity of the judgment that had overtaken the Ben jamites, the Israelites allow them to capture wives for themselves from the maidens of Shiloh. While parallel, the representation in the remaining passages is fundamentally different. The story is told throughout from the point of view of late priestly Judaism. The assembled tribes are called the congregation. The rally of all the tribes is a solemn religious assembly. The old tradition of an ambush is retained, but the outcome of the different battles depends entirely upon the arbitrary divine decree. Fasting and sacrifice take the place of the sword. Phinehas the son of Aaron stands at the head of the people, as did the high priest in the post- exilic community. The enormous numbers involved in the contest are precisely similar to those found in the late books of Chrs., where the original numbers in Kgs. are often multiplied by ten. The wives for the surviving Benjamites are secured from the city of Jabesh in Gilead; this element in the late tradition seems to be based on the memory of the fact that this city remained loyal to Saul of Gibeah after his death on Gilboah. I Sam. 31"-". Itii perfectly obvious that these passages belong to the very latest stratum of Judg. If in certain places the representation is not clear, the confusion is due to the late origin of the story and to the fact that it has been grafted on to the older version. Some also find in 20 21 traces of still a third version, which they classify as the Northern Israelite. Either this is the case, or else the editor who combined the older with the late parallel has introduced several repetitions and harmonistic notes. • 20' So Gk. The clause, We will go up, has been lost from the Heb. ' 2013 Heb., burn out. 306 Judg. 205] PUNISHMENT OF THE GIBEATHITES [Judg. 2013 Early Judean Pro phetic me, and surround ed the house where I was by night; me they intended to kill, and my con cubine they ravish ed, so thatshedied. 6Then I took my concubine and cut her in pieces, and sent her through out all the country of the inheritance of Israel; for they have committed wanton, disgrace ful crime in Israel. 7Now all you Is raelites, give your advice and coun sel here. Prepara- 8aThen all the tions for , the war people arose, say ing, None of us will go to his home until we have avenged this crime. 3aAnd the Benjam ites heard that the Israelites had gone up to Mizpah. 14And the Benjam ites assembled from the cities at Gibeah, to go out to fight against the Israelites. Very Late Priestly Narratives evil from Israel. But the Benjamites would not hearken to the voice of their kinsmen the Israelites. 15And the Benjamites mustered on that day from the cities twenty-six thousand men who drew sword, be sides the inhabitants of Gibeah, who numbered seven hundred chosen men. 16 Among all this people there were seven hundred left-handed men; every one could sling stones to a hair-breadth, and not miss. 17 And the men of Israel, not including Benjamin, The first mustered four hundred thousand men who drew sword; a e all these were warriors. 18Then the Israelites arose, and went up to Bethel, and inquired of God; and they said, Who shall go up for us first to battle against the Benjamites? And Jehovah said, Judah first. 20So the men of Israel went out to battle against Benjamin; and the men of Israel formed the line of battle against them before Gibeah. 21And the Benjamites came forth from Gibeah, and they left the slain on the field that day twenty-two thousand men of the Israelites. 22But the people, the men of Israel, took courage and again formed the line of battle in the place where they had formed it the first day. 23And the Israelites went up and wept before Jehovah until evening; and they inquired of Jehovah, saying, Shall we6 again advance to battle against the Benjamites our kinsmen? And Jehovah said, Go up against them. 24Then the Israelites advanced against the Benjamites The see the second day. 25And Benjamin went forth against tie them from Gibeah the second day, and left slain on the field from the Israelites again eighteen thousand men; all these were warriors. 26 Then all the Israehtes, even all the people, went up and came to Bethel and wept and sat there before Jehovah, and fasted that day until evening; and they offered burnt-offerings and peace-offerings before Jehovah. 27And the Israelites inquired of Jehovah, (for the ark of the covenant of God was there in those days, 28and Phinehas, the son of Eleazar, the son of Aaron, stood before it in those days), saying, Shall weg once more go out to battle against the Benjamites our kinsmen, or shall we leave off? And Jehovah said, Go up; for to-morrow I will deliver them into your power. 19Then the Israelites rose up the next day, and encamped against Gibeah. 30So the Israelites went up against the Benjamites on the third day, and i 2023' 2S Heb. has singular, but Gk. plural, as context requires. 307 Judg. 2029] LIFE OF THE HEBREWS IN CANAAN [Judg. 2030 Early Judean Prophetic Defeat 29And Israel set an ambush against siaugh- Gibeah on all sides. 31bAnd [the Benjam? Benjamites] began to smite some of the people, as at other times, in the open country, along the highways, of which one goes up to Bethel, and the other to Gibeah — about thirty men of Israel. 32And the Benjamites said, They are being defeated before us, as they were the first time. But the Is raelites said, Let us flee, and draw them away from the city to the high ways. 36bSo the men of Israel yielded ground to Benjamin, because they trusted to the men in ambush which they had set against Gibeah. 37aThen the men in ambush rushed quickly upon Gibeah. 38Now the appointed sign between the men of Israel and the men in ambush was, that they should make a great cloud of smoke rise up out of the city. 39So the men of Israel turned in the battle, and Benjamin began to smite and kill of the men of Israel about thirty persons ; for they said, Surely they are being defeated before us as in the first battle. 4"And just then the cloud began to rise out of the city in a pillar of smoke and the Benjamites looked behind them, and saw the whole city going up in flames toward heaven. 41Then the men of Israel turned, and the men of Benjamin were dismayed; for they saw that disaster had overtaken them. 42aTherefore they turned their backs before the men of Israel toward the wilderness; but the battle followed close after them; 47six hundred men turned, however, and fled toward the Very Late Priestly Narratives formed the line of battle against Gibeah as at other times. 31aAnd wnen the Benjamites went out against the people, they were drawn away from the city. 33Then all the men of Israel rose up out of their place, and formed the line of battle at Baal-tamar, while the men in am bush of Israel burst forth from their position west of Gibeah.h 34And ten thousand men chosen from all Israel came to a point opposite Gibeah, and the battle was severe; but they did not know that disaster was overtaking them. 35And Jehovah smote Benjamin before Israel; and the Israelites destroyed of Benjamin that day twenty-five thousand, one hundred men; all these were warriors. 36aSo the Benjamites saw that they were defeated. 37bAnd the men in ambush marched out and put the entire city to the sword. 42bAnd those who came out of the cities1 they destroyed in the midst. 43They cut the Benjam ites in pieces, chased them.J trod them down at their reBting-place,k to a point opposite Gibeah on the east. ^And there fell of Benjamin eighteen thousand men; all these were valiant warriors. 45And they turned and fled toward the wilderness to the Cliff of Rimmon ; and they gleaned of them in the highways five thousand men, and pursued closely after them to Gidom and slew of them two thousand men. 46So that all who fell that day of Benjamin were twenty-five thousand men who drew h 2033 Heb., Maareh-geba. Many old Gk. texts and Lat. have west of Gibeah. A slight change in the Heb. gives the same intelligible reading. i 2042b Heb. text obscure. The Lat. has city. This would then refer to Gibeah and those coming would be Israelites, who thus shut in the fleeing Benjamites between themselves and the main Hebrew army. j 2043 This verse is obscure and is variously interpreted by the different versions. The peculiar form of the second and third clauses indicates that they are later additions. The Gk. reads, they cut in pieces in the first clause instead of, Hebrew, they inclosed. This is supported by the Lat. A change of one letter gives the same intelligible meaning. k 20<3b Syr., with ease. Heb. word unusual and doubtful. 308 Judg. 2047] PUNISHMENT OF THE GIBEATHITES [Judg. 2046 Early Judean Prophetic wilderness to the Cliff of Rimmon, and abode in the Cliff of Rimmon four months. 48Then the men of Is rael turned again upon the Benjam ites, and put them to the sword, both the entire city and the cattle, even all that they found; moreover all the cities which they found they set on fire. 21 *Now the men of Israel had sworn in Mizpah, saying, None of us shall give his daughter in marriage to a Ben jamite. 15But the people were sorry for Benjamin, because Jehovah had made a breach in the tribes of Israel. 16Then the elders of the congregation said, What shall we do for wives for them who remain,' since the women of Benjamin are exterminated ? 17 And they said, Those who have escaped of Benjamin must have heirs11 that a tribe may not be blotted out from Israel. 18And yet we cannot give them wives from our daughters; for the Israehtes have sworn, 'Cursed be he who gives a wife to a Benjam ite.' 19Then they said, Behold, there is a feast of Jehovah year by year in Shiloh, which is on the north of Bethel, on the east side of the highway which goes up from Bethel to Shechem, and on the south of Lebanon.0 2"So they bade the Benjamites, Go and lie in wait in the vineyards, 21and watch, and when the daughters of Shiloh come out to dance in the dances, Very Late Priestly Narratives the sword; all these were valiant warriors. 21 2Then the people came to Bethel, and sat there until evening before God, and wept loudly and bitterly. 3And they said, O Jehovah, the God of Israel, why has this happened to Israel, that there should be to day one tribe lacking in Israel? 4And it came to pass on the following day, that the people rose early, and built there an altar, and offered burnt-offerings and peace- offerings. 5And the Israelites said, Who is there among all the tribes of Israel that did not come up in the assembly to Jehovah? For they had sworn a great oath concerning anyone who did not come up to Jehovah at Mizpah, saying, He shall surely be put to death. m 6And the Israelites were sorry for Benjamin their brother, and said, There is one tribe cut off from Israel to-day. 7What shall we do for wives for them who remain, since we have sworn by Jehovah that we will not give them our daughters in marriage. 8 And they said, What one is there of the tribes of Israel that did not come up to Jehovah at Mizpah? And, behold, none had come to the camp from Jabesh-gilead to the assembly. 9For when the people were numbered, there were none of the in habitants of Jabesh-gilead there. 10So the congregation sent thither twelve thousand men from the most valiant, and commanded them, Go and put the inhabitants of Jabesh- Th,, need of wives for the surviv ing Ben jamites uresadoptedto pro videthem wives I 21'6« Apparently added by the editor to harmonize the two versions. Vs. 16b is the natural conclusion of 15. . m 21Bb In the later version Bethel or Shiloh is the place of assembly. This explanatory note is evidently from the editor, who combined the two accounts and here followed the other version. Cf. 201, 211. ° 2117 Heb., An inheritance of the escaped of Benjamin. » 2119 An explanatory note added here by the editor, or else it originally followed 20b and wa? a pajrt qf tbe address to the Benjamitea m Judg.2121] LIFE OF THE HEBREWS IN CANAAN [Judg. 2110 Very Late Priestly Narratives gilead to the sword, with the women and the little ones. nAnd this is what you shall do you shall completely destroy every male, and every woman who has entered into marriage relations with a man. 12And they found among the inhabitants of Jabesh-gilead four hundred young virgins, that had not entered into marriage relations with a man; and they brought them to the camp in Shiloh, which is in the land of Canaan. 13 And the whole congregation sent word to the Benjamites who were in the Cliff of Rimmon, and proclaimed peace to them. 14And the Benjamites returned at that time; and they gave luern the women whom they had saved alive from the women of Jabesh- gilead.1 24And the Israelites departed from there at that time, every man to his tribe and to his family, and they went out from there every man to his inheritance. Early Judean Prophetic go out of the vineyards, and each of you catch his wife from the daughters of Shi loh. Then return to the land of Benjamin. 22And when their fathers or their kinsmen come to complain to us, we will say to them, Be indulgent to them, for none of them has taken his wife in battlep and you have not given them to them; else would you now be guilty.i 23And the Benjamites did so, and took them wives equal to their own number, from the dancers whom they carried off; and they went back again to their inheritance, and built the cities and dwelt in them. 25In those days there waB no king in Is rael ; every man did as he thought was right. § 134. Devotion of Ruth the Moabitess, Ruth 1-4 Bethlehem Cycle of Stories Deathof Ruth 1 1Now, in the days when the judges ruled, there was a famine husband in the land. And a certain man of Bethlehem in Judah went to reside sonsCi_° temporarily in the country of Moab, together with his wife and two sons. Moab 2^^ tjje name 0f the man was Elimelech, and the name of his wife Naomi, and the name of his two sons Mahlon and Chilion, Ephrathites of Bethle hem in Judah. And when they had come into the country of Moab, and p 2122* Heb. text is badly confused, we will say to them. Be indulgent to us. for we did not take from each man his wife in battle. The above reading is found in many Gk. texts. Others have, Be indulgent to them that they took each his wife by war. i 212211 Or possibly, for had you given them to them, you would be guilty. r 21ub Heb. adds, but they were not enough for them. This is evidently a harmonistic note intended to join together the two parallel accounts. §134 Like the stories in the appendix to Judg. (18-21), the book of Ruth stands apart from the other narratives in the first twelve books of the O.T. It is never referred to in the other books and contains no references to their contents. Its general character, contents, and many characteristic phrases link it, however, with the Judean prophetic group of narratives. The appreciation which the Judean narrators show for the simple, dramatic beauty of a story and a breadth, which did not deter them from including many tales, repugnant to the narrower or thodoxy of a later age (cf. Introd., p. 31), are again illustrated in this fascinating tale of a mar riage between a Hebrew and a Moabitess. It is difficult to believe with certain recent writers that this exquisite story came primarily from exilic or post-exilic Judaism and was written with the polemical aim of combating that exclusive attitude toward foreigners which became dominant from the days of Ezra and Nehemiah onward. It may well have been later adapted and utilized for that purpose. There are also indica tions which strongly suggest that in its present form the story is from a post-exilic writer. The opening words, In the days when the judges ruled, imply at least the point of view of the late prophetic editors of Judg. The period has evidently been idealized, so that the character, in the story act very differently from those in the grim tales of bloodshed found in Judg. The antiquarian interest in a custom which is regarded as so primitive that it requires explanation, 310 THE DEVOTION OF RUTH [Ruth l2 Bethlehem Cycle of Stories remained there some time, 3Elimelech, Naomi's husband, died. Thus she was left with her two sons. 4And they married Moabitish women; the name of the one was Orpah, and the name of the other Ruth. Now when they had dwelt there about ten years, 5Mahlon and Chilion both died. So the woman was left bereaved of her two children and of her husband. 6Then she arose with her daughters-in-law, that she might return from Herde- the country of Moab ; for she had heard in the country of Moab how Jehovah tf™toar had visited his people in giving them bread. 7And she went forth from the j'uda"'0 place where she was, and her two daughters-in-law with her. As they were setting out on the journey to return to the land of Judah, 8Naomi said to her two daughters-in-law, Go, return each of you to her mother's house. May Jehovah deal kindly with you, as you have dealt with the dead and with me. BJehovah grant that you may find a place of rest, each of you in the house of her husband. Then she kissed them. But they began to weep loudly, 10and said to her, Nay, rather we will return with you to your people. xlBut Naomi said, Turn back, my daughters; why should you go with me? Have I yet sons in my womb who might become your husbands ? 12Turn back, my daughters, go your way; for I am too old to have a husband. Though I should say, I have hope, if I should even have a husband to-night, and should also bear sons, 13would you on that account wait until they were grown up? would you on that account debar yourselves from having husbands? Nay, my daughters! for I am deeply grieved for your sakes, for Jehovah has sent adversity upon me.8 14Then they again wept loudly, and Orpah kissed her mother-in-law, but Ruth clung to her. 15 And she said, See, your sister-in-law is going back to her people, and to Euth's her gods; follow after your sister-in-law. 16But Ruth said, Entreat me not toS„> to leave you, to turn back from following you; for whither you go. I will go; nyiFao- and wherever you live, I wijl live; your people shall be my people, and your ml God my God; 17wherever you die, I will die, and there will I be buried; Jehovah do so to me, and more also,' if anything but death part you and me. 47- 8, like the genealogy in 418-22, points to a late date. There are also half a dozen peculiar ex pressions and Aramaisms which occur elsewhere only in the late O.T. books. A post-exilic date for the origin of the story fails, however, to explain the unique simplicity, beauty and purity of its style, which are not paralleled in any other product of that later yeriod. Rather these characteristics, which after all are the more prominent, bind it to the udean narratives in the Pentateuch, Judg. and Sam., Kgs. Attention has already been called to the significant fact that the story of Ruth, together with those in the appendix to Judg., is closely associated with Bethlehem in Judah (Introd., pp. 27,28). These various facts would seem to suggest that the original story is certainly older tban the exile, that it was probably treasured from an early period in oral form at the birthplace and early home of David, that for some unknown reason, like the companion stories in Judg., it was not included in the original prophetic collections of Israel's traditions, although it appears to have been committed to writ ing in an earlier and simpler form than we now know it, and finally that an exilic and post- exilic writer re-wrote, or perhaps — since the marks of later date are not deeply embedded in the main narrative — simply retouched it. The aim of the author who originally committed the tradition to writing appears to have been to preserve a story which, because of its exquisite beauty and because of its noble picture of fidelity to the promptings of unselfish affection, was well worthy of a place in Israel's script ures. He was doubtless also influenced, like the later editor, who seems to have appended the genealogy in 4i8-_f by the fact^ that the story was about the ancestors of David. Subsequent editors may also have found in it a justification of intermarriage with foreigners, and in the conduct of Ruth the Moabitess an earnest that in time the heathen would join with the Israel ites in the worship of Jehovah. 8 113 Heb., hand of Jehovah has gone forth against me. 1 117 Its very indefiniteness adds to the force of the oath. Jehovah is left free to inflict any judgment, however severe, cf. Amos 412. 311 Ruth l18] LIFE OF THE HEBREWS IN CANAAN Bethlehem Cycle of Stories 18 And when she saw that she was determined to go with her, she ceased speaking with her. Their ar- 19So they two journeyed until they came to Bethlehem. And when they Bethie- arrived at Bethlehem, the whole town was stirred about them, and the women said, Is this Naomi ? 20And she said to them, Call me not Naomi [Sweetness], call me Mara [Bitterness] ; for the Almighty hath made my lot exceedingly bit ter. 21I had abundance, when I went, but Jehovah hath brought me back empty-handed; why should you call me Naomi, since Jehovah hath afflicted me, and the Almighty hath brought evil upon me ? 22Thus Naomi returned, and with her Ruth the Moabitess, her daughter-in-law, from" the country of Moab. And they came to Bethlehem at the beginning of the barley harvest. Ruth as 2 *Now Naomi was related through her husbandv to a very wealthy man, in the of the family of Elimelech, whose name was Boaz. 2And Ruth the Moabit- Boaz ess said to Naomi, Let me now go to the field, and glean among the ears of grain after him in whose sight I should find favor. And she said to her, Go, my daughter. 3So she went, and entered and gleaned in the field after the reapers; and it was her fortune to come upon the part of the field which belonged to Boaz, who was of the family of Elimelech. 4And just then, Boaz came from Bethlehem, and said to the reapers, Jehovah be with you. And they answered him, May Jehovah bless you. sThen said Boaz to his servant, the overseer of the reapers, Whose maiden is this ? 6And the servant, the overseer of the reapers, replied, It is the Moabite maiden who came back with Naomi from the country of Moab; 7and she said, 'Let me glean, I pray you, and gather after the reapers among the sheaves'; so she came and has continued at work since then. From morning until now she has rested but a moment in the house. Her first 8Then said Boaz to Ruth, Do you not hear, my daughter ? Do not go niGetinE' ^ with to glean in another field, nor go from here, but stay close by my maidens. 9Keep your eyes on the field which they are reaping, and go after them. Have I not charged the young men that they should not molest you ? And when you are thirsty, go to the vessels, and drink of that which the young men have drawn. 10Then she fell on her face, and bowing herself to the ground, said to him, Why should I find favor in your sight, that you should show any regard for me, since I am a foreigner? nAnd Boaz replied to her, I have been fully informed of all that you have done for your mother-in-law, since the death of your husband; and how you left your father and mother and your native land, to come to a people that you had not known before. 12Jehovah will reward what you have done, and your recompense will be complete from Jehovah the God of Israel, under whose wings you have come to take refuge. 13Then she said, Let me find favor in your sight, my lord, for you have comforted me, and spoken reassuringly to your maid-servant, although I am not as one of your maid-servants. 14And at meal-time Boaz said to her, Come hither, and eat some of the » l22 Heb., who returned out of the country of Moab. Syr. and Lat. recognized that the pas sage was pleonastic and attempted to improve the reading. * 21 Heb., Naomi had a kinsman of her husband. 312 THE DEVOTION OF RUTH [Ruth 214 Bethlehem Cycle of Stories food, and dip your morsel of bread in the vinegar. So she sat beside the His reapers; and he handed her roasted grain, and she ate until she was satisfied, to her and had some left. 15And when she had arisen to glean, Boaz commanded his young men, saying, Let her glean even among the sheaves, and do not hinder her. 16And also pull out some for her from the bundles, and leave for her to glean, and do not rebuke her. 17So she gleaned in the field until evening; then beat out that which she Hersuc- had gleaned; and it was about an ephah of barley. 18And she took it up and gleaner' went into the city, and showed her mother-in-law what she had gleaned. She also brought forth and gave her that which she had left from her meal after she had had enough. 19And her mother-in-law said to her, Where did you work at the gleaning to-day? Blessed be he who showed regard to you. Then she told her mother-in-law with whom she had worked, and said, The name of the man with whom I worked to-day is Boaz. 20And Naomi said to her daughter-in-law, Blessed be he by Jehovah, who hath not left off his kindness to the living and to the dead. Then Naomi said to her, The man is a relative of ours, one of our near kinsmen. 21And Ruth the Moabitess added, Furthermore he said to me, 'You must keep close to my young men, until they have finished all my harvest.' 22And Naomi said to Ruth her daughter-in-law, It is best, my daughter, that you should go out with his maidens, and that they should not meet you in any other field. 23S6 she kept close to the maidens of Boaz, to glean to the end of the barley and wheat harvest; and she dwelt with her mother-in-law. 3 JThen Naomi her mother-in-law said to her, My daughter, shall I not Naomi's seek a place of rest for you, that it may be well with you? 2And now is not tions to Boaz, with whose maidens you have been, our kinsman? Behold, he is going to winnow barley to-night in the threshing-floor. 3So wash and anoint your self, and put on your garments, and go down to the threshing-floor; but do not make yourself known to the man, until he has finished eating and drinking. 4And then, when he lies down, you shall observe the place where he lies, and you shall go in and uncover his feet and lay yourself down; then he will tell you what to do. sAnd she said to her, I will do just as you command. 6So she went down to the threshing-floor, and did just as her mother-in-law had bidden her. 7And when Boaz had eaten and drunk, and his heart was Enth's merry, he went to lie down at the end of the heap of grain. Then she came sation" stealthily and uncovered his feet, and lay down. 8And it came to pass at Boaz at midnight, that when the man started up and turned over, a woman was "hlht oc lying at his feet. 9And he said, Who are you ? And she answered, I am i„g _Sor Ruth your maid-servant; spread therefore your skirt over your maid-servant, for you are a near kinsman. 10And he said, May you be blest by Jehovah, my daughter; for the love you have shown me in this last instance is more beautiful than at the beginning, in that you have not gone after young men, whether poor or rich. nAnd now, my daughter, have no fear; I will do for you all that you say; for all the people of my cityw know that you are a w 3U Heb., gate of my people. The idiom is peculiar. It evidently means those who gather at the gate of the city, i. e., the public place of assembly, cf. 410- ll. 313 Ruth 311] LIFE OF THE HEBREWS IN CANAAN Bethlehem Cycle of Stories worthy woman. 12And now it is true that I am a near kinsman, yet there is a kinsman nearer than I. 13Wait throughout the night, and then in the morning, if he will perform the duty of a kinsman for you, well; let him do the kinsman's duty; but if he will not do the duty of a kinsman for you, then, as surely as Jehovah liveth, I will do the duty of a kinsman for you. Lie down until morning. Boaz's 14So she lay at his feet until the morning, but arose before one could recog- tohis nize another, for he said, Let it not be known that the woman came to the woman threshing-floor. 15Then he said, Bring the cloak which you have on, and hold it; and she held it while he poured into it six measures of barley, and laid it on her. Then shex went into the city. 16And when she came to her mother-in-law, she said, How is it,y my daughter ? And she recounted to her all that the man had done to her. 17And she said, These six measures of bar ley he gave me; for he said, Do not go empty-handed to your mother-in-law. 18Then she said, Be quiet, my daughter, until you know how the matter will turn out; for the man will give himself no peace, unless he settles the matter to-day. Hisne- 4 xThen Boaz went up to the gate, and sat down there just as the near Eons kinsman, of whom Boaz had spoken, was coming along, and he said, Ho, right of So-and-so [calhng him by name], turn aside, sit down here. So he turned higiier aside, and sat down. 2Then he took ten men of the elders of the city, and said, Sit down here. And they sat down. 3And he said to the near kinsman, Naomi, who has come back from the country of Moab, is offering for sale the piece of land, which belonged to our kinsman Elimelech; 4and I thought that I would lay the matter before you, suggesting that you buy it in the presence of these who sit here, and in the presence of the elders of my people. If you will redeem it, redeem it; but if you will not redeem it, then tell me, that I may know; for no one but you has the right to redeem it; and I am next to you. And he said, I will redeem it. 5Then said Boaz, on the day you buy the field from Naomi, you must also buy Ruthz the Moabitess, the widow of the dead, in order to perpetuate the name of the dead in connection with his inheritance. 6Thereupon the near kinsman said, I cannot redeem it for myself, lest I should spoil my own inheritance. Take my right of re demption on yourself, for I cannot redeem it. The sue- 7Now this was the custom in early times in Israel: to make valid anything issue" relating to a matter of redemption or exchange, one drew off his shoe and gave it to the other, and this was the mode of attestation in Israel. 8So when the near kinsman said to Boaz, Buy it for yourself, he drew off his shoe. 9And Boaz said to the elders and ail the people, You are witnesses at this time, that I have bought all that was Elimelech's, and all that was Chilion's and Mahlon's, from Naomi. 10Moreover Ruth the Moabitess, the wife of Mahlon, I have bought to be my wife, in order to perpetuate the name of the dead in connection with his inheritance, that the name of the dead may not be cut off from among his kinsmen, and from the gate of his place; you are r 31S Heb., he. Syr., she, as required by the context. y 31S Heb., Who are your but Gk., What is it? • 4s So Syr. A letter has accidentally or purposely been removed from the Heb. by some oopyist so that it reads, and from Ruth. Cf. 10- 314 DEVOTION OF RUTH [Ruth 410 Bethlehem Cycle of Stories witnesses at this time. nAnd all the people who were in the gate, and the elders, said, We are witnesses. May Jehovah make the woman, who is coming into your house, like Rachel and Leah, who together built the house of Israel; and do worthily in Ephrathah, and make yourself famous in Bethlehem. From the offspring which Jehovah shall give you by this young woman, 12may your house also be like the house of Perez, whom Tamar bore to Judah. a 13Thus Boaz took Ruth, and she became his wife; and he went in unto her, His mar and Jehovah gave her conception, and she bore a son. 14Then the women anf the said to Naomi, Blessed be Jehovah, who hath not left you at this time with- hi"sonf out a near kinsman; and may his name be famous in Israel. 15And he shall be to you a restorer of fife, and a nourisher of your old age; for your daughter- in-law who loves you, who is worth more to you than seven sons, has borne him a son. 16And Naomi took the child, and laid it in her bosom, and became its nurse. 17And the women her neighbors gave it a name, saying, A son is born to Naomi! And they called his name Obed; he was the father of Jesse, the father of David. 18_Tow these are the generations of Perez. Perez begat Hezron, 19and Hezron begat Geneal- Kam, and Bam begat Amminadab, 20and Amminadab begat Nashon, and Nashon begat Jf^f^ Salmon, 21and Salmon begat Boaz, and Boaz begat Obed, 2-and Obed begat Jesse, and Jesse through begat David. Buth IV HEBREW DELIVERERS AND THE GRADUAL CONSOLIDA TION OF THE TRIBES, Judg. 27- 8a^ 10-1631 § 135. Traditional Conceptions of the Period of Settlement, Judg. 27' 8a> 10-3S Early Judean Reason Judg.223So Sin of r" Jehovah left the older ., .. peoples those nations, of Ca- . j ¦ • naan not driving spared them out at Later Ephraimite 2 8aNow Joshua the son of Nun, the servant of Jehovah, died, 10and also all that generation were gathered to their Late Prophetic Narratives 2 7Now the people served Jeho- Aposta- vah all the days of Joshua, and all Israel- e the days of the elders who outlived thJir" Joshua, who had seen all the great men't work of Jehovah, which he had * 4'2 Cf. Gen. 38, § 44. Hebrew Deliverers and the Gradual Consolidation of the Tribes. — The earliest edition of the book of Judges was from a late prophetic editor. It probably included most of 2*-1631. 2P-&> contains the original late prophetic (Deuteronomic) introduction to the first edition of Judges. It presents the editor's conception of the period. Cf. especially 211-1 9. This inter pretation of the history constantly reappears in the editorial setting, which is given to each of the stories. Cf. 37-ls, 4'. 2, 61-10, IO6"16, 131. This editorial framework, however, is not found in l1-^, nor in 17-21. 9 for the same reason seems to have been added later. Although their contents did not always substantiate his theory of the period, the late pro phetic editor evidently quoted the earlier traditions with very few changes. The presence of § 135 Three distinct reasons are given in the editorial introduction, 2*-3\ to the late pro phetic book of Judges as to why the older inhabitants were allowed to oppress the Israelites during the period of settlement. The first frankly assumes, as in Judg. 1, that many of these heathen peoples remained, and that the Hebrews freely intermarried with them, 223», 32*- 6»-ft. It assigns as the reason that they might gain experience in warfare. This is evidently the brief continuation of the original Judean narratives. The second explanation repeats the Ephra imite account of the death of Joshua, cf. Josh. 24s9' *• and Judg. 28> ', and then goes on in the 315 Judg. 223- 8a] Early Judean once; and he did not deliver them into the power of Josh ua, 3 2simply for the sake of the successive generationsof the Israel ites, to famil iarize themd with w a r, — a t least those who had previ ously known nothing about it. HEBREW DELIVERERS Later Ephraimite fathers. And there arose another genera tion after them, that did not know Jehovah, nor the work which he had done for Israel. 13And they forsook Je hovah, and servedb Baal and Astarte." 20Therefore the anger of Jehovah was aroused against Israel, and he said, Because this na tion has transgressed [Judg. 27 Late Prophetic Narratives done for Israeli "Then the Is raelites did that which was dis pleasing to Jehovah, and served the Baals; 12and they forsook Jeho vah, the God of their fathers, who brought them out of the land of Egypt, and followed other gods from among the gods of the peoples who were about them, and bowed themselves down to them, and provoked Jehovah to anger. 14And the anger of Jehovah was aroused against Israel, and he delivered them into the power of plunderers parallel accounts of the same event indicates that these older narratives were also derived in turn from still earlier sources, which had been continued, probably about the same time and by a prophet of the same school as those who united the Judean and Ephraimite strands in the Pentateuch and Josh. Cf. Introd., pp. 40, 41. As in Josh. 1-12, the amalgamation is usually very close. In most cases these original sources can be confidently identified with one or tho other of the early prophetic groups of narratives. At least four distinct stages, therefore, can be definitely distinguished in the literary history of Judg. : (1) the commitment of the different traditions to writing; (2) the close amalgamation of the variant versions by a prophet, who desired to bring out the important religious lessons of the history by means of a continuous narrative; (3) the arrangement of the stories in their present order and setting with general and individual introductions; (4) the addition of l1^6 9 and 17-21 to the late prophetic edition of the book. The final work of redaction was probably done by a priestly editor, who has also introduced occasional verses and clauses, especially into its framework. The order of events and of the different deliverers is therefore due to the late prophetic editor. It is reasonable to conclude that he in turn followed that of the earlier narratives. This order is in general confirmed by the occasional indications within the stories themselves. Thus, for example, the incursions of the Midianites, 6-8, must have been preceded by the over throw of Canaanitish power on the plain of Esdraelon, 4, 5. The Ammonite and Philistine op pressions, 10-16, are the natural prelude to the struggles for independence in the days of Saul, recorded in I Sam. Jephthah, however, may well have been contemporary with Samson, and the late prophetic editor's conception that each judge ruled over all Israel and that they fol low each other in regular succession, finds no support in the original traditions. The fact that the number of years which he assigns to each are multiples and fractions of forty (a generation) strongly suggests that in lieu of definite data, he was working out an approximate system of chronology, the basis of which was the assignment of 480 years, or twelve generations of forty years each, to the period from the exodus to the founding of Solomon's temple, I Kgs. 61. Cf. vol. II. in loco. The historical value of the ancient stories in Judg. is great, not only because of the authentio facts which they present, but also because of incidental data which they contain. With their aid it is possible to become intelligently acquainted with the fortunes and conditions of the individual tribes before a common danger and a common leader united them all into a nation. The conception thus gained is far truer than it would have been were we simply dependent upon the traditions of a later age. same style and from the same point of view to state that the sin of the generation which fol lowed Joshua so aroused Jehovah's indignation that he allowed the heathen peoples to remain in Canaan, that he might thereby test the loyalty of the Israelites, 210. 13- 20-22, 3i». 8. *.. The style, the implications and the tone of these verses indicate that they belong to the Ephraim ite narratives and probably to a later strand not far removed from the late prophetic. Cf. Ex. 2330' § 78. The remaining verses of the section present the distinctive ideas of the late pro phetic or Deuteronomic editor, in accordance with which the rest of Judg., with the exception of 9 and 17-21, is arranged. The significant and instructive fact is that, although the reasons offered by the earlier prophets were different from his own, he nevertheless, in his eagerness to preserve every single grain of truth, weaves them into his introduction. The section is of great interest and value, because it is one of the earliest and clearest expressions of that religious philosophy of history which permeates and illumines much of the literature of the Bible. » 2"> Repeated with very slight changes (e. g., Israel for people in the first line) in Josh. 24". b 213 Heb. construction calls for the words, sacrificed to. ' 213 So Gk., Syr. Heb. form Ashtaroth, which probably arose from the intentional substitu tion of the vowels of the Heb. word for shame, bosheth. d 32 So Gk. Heb. pleonastic, might know to teach. 316 Judg. 35, 220] Early Judean NATURE OF THE SETTLEMENT [Judg. 214 Nations SSo the Is- were left raeiites dwelt among the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites ; 6and they took their daughters as wives, and gave their own daugh ters to their sons, and served their gods. Later Ephraimite my covenant which I laid upon their fathers, and have not hearken ed to my voice; 21I, on my part, will not hence forth drive out from be fore them any of the na tions that Joshua left when he died; 22that by them I may try Israel, whether they will keep the way of Jehovah to walk in it as their fa thers kept it, or not. 3 xNow these are the nations which Jehovah left to test Israel, even as many of Israel as had not known all the wars of Ca naan ; 3namely, the five tyrants of the Philis tines, and all the Ca naanites, and the Sido nians, and the Hivites that dwelt in Mount Lebanon, from Mount Baal-hermon to the en- trance of Hamath. 4And they served as a test for Israel, to deter mine whether they would hearken to the command ments of Jehovah, which he commanded their fathers by Moses. Late Prophetic Narratives who plundered them, and he sold them into the power of their ene mies on all sides so that they could not any longer withstand their enemies. lsWhenever they went out the hand of Jehovah was against them for evil, as Jehovah had spoken, and as Jehovah had sworn to them; and they were in great straits. 16Then Jehovah raised up judges who delivered them from the power of those who plundered them. 17 And yet they would not hearken to their judges; for they disloyally went aftere other gods and bowed themselves down to them; they turned aside quickly out of the way in which their fathers had walked, obeying the commandments of Jehovah; thus they did not do.f 18And when Jehovah raised them up judges, then Jeho vah was with the judge, and deliv ered them from the power of their enemies all the days of the judge; for Jehovah was moved to pity be cause of their groaning under those who maltreated and oppressed them. 19But when the judge was dead, they would turn back and act more corruptly than their fathers, in running after other gods to serve them and to bow down to them; they did not abandon any of their practices, or any of their stubborn ways. Periods of deliv erance by God- sent Judges followedby peri ods of defection • 2" Heb. lit., played the harlot. I 2»b Apparently an awkward editorial addition. 317 Judg. 37] HEBREW DELIVERERS: EHUD § 136. Victory of Othniel over the Arameans, Judg. 3MI Late Prophetic Narratives Guilt Judg. 3 Then the Israelites did that which displeased Jehovah, and for- Simpe_t" got Jehovah their God, and served the Baals and the Asheras.e SThere- raeutes8" fore Jehovah's anger was aroused against Israel, and he sold them into the power of Cushan-rishathaim king of Aram Naharaim [Aram between two rivers]h and the Israelites were subject to Cushan-rishathaim eight years. Their 9But when the Israelites cried to Jehovah, Jehovah raised up a deliverer anceby for the Israelites who delivered them, even Othniel the son of Kenaz, Caleb s othniel younger broker iofot the spirit of Jehovah came upon him, and he estab lished the rights of Israel in that he went out to war, and Jehovah delivered Cushan-rishathaim king of Aram Naharaim into his power; and his might prevailed over Cushan-rishathaim. uSo the land was at peace forty years. Then Othniel the son of Kenaz died. § 137. Victory of Ehud over the Moabites, Judg. 312"30 Early Judean Prophetic Narratives Guilt Judg. 3 12Then the Israelites did that which displeased Jehovah, and Jehovah gave and pun- J5g_0n the king of Moab power to prevail against Israel, because they had done that which of thels- displeased Jehovah. '3And he gathered to him the Ammonites and Amalekites and went raeiites and defeated Israel, and took possession of the citv of palm-trees [Jericho]. 14And the Israelites were subject to Eglon the king of Moab eighteen years. Assassi- 15Then the Israelites cried to Jehovah, and Jehovah raised them up a deliverer, Ehud !_. king the son of Gera, the Benjamite, a left-handed man. Now the Israelites sent by Ehud tribute by him to Eglon the king of Moab. 16And Ehud made him a two- edged dagger about a foot in length,1 and hung it under his clothing upon his right thigh. 17And he offered the tribute to Eglon king of Moab. Now Eglon was a very fat man. 18And when he had finished offering the tribute, he sent away the people who had carried the tribute. 19But he himself turned back from the sculptured stones near Gilgal, and said, I have a private message for you, O king. And he said, Silence ! And all who stood § 136 The passage throughout has the expressions and ideas peculiar to the late prophetic editor. Cf. § 135. Ordinarily this editor incorporates earlier material in his epitomes. Oth niel is elsewhere the name of a tribe, the chief city of which was Debir in the extreme south ot Canaan, l13, Josh. 1517, § 114. It is unprecedented and improbable that the Arameans carried their conquests to a point so far removed from their territory on the upper Euphrates. Cushan is always associated with Midian as the name of an Arab tribe to the south or southeast of Canaan, Num. 121, H ib. 37. Rishathaim suggested the Heb. rish'ah, wickedness. A popular translation of this d1 al form would be, " a double-dyed villain." Aram in the O.T. is fre quently misread f o . Edom. The historical incident underlying this late tradition may, there fore, be an invasion of the Cushites from the desert to the southeast of Judah, which was repelled by the tribe of Othniel. b 37 Sacred trees or posts. h 38 Gk., Syria of the Rivers. Not the Syria of later times nor identical with Mesopotamia. Cf. map opposite p. 49. § 137 The introduction and conclusion are as usualt from a late prophetic editor. Into the introduction he has woven certain facts (cf. ,3) derived from his earlier source. In this framework he has set the ancient story, which appears to have been derived from the early Judean group of narratives. It has also been claimed that the passage contains extracts from an Ephraimite source, but the_ data are not conclusive. The story is in perfect keeping with the standards and characteristics of the rude age to which it belongs. > 318 The exact meaning of the Heb. word of measure is unknown. It is probably derived from a root to freeze, to contract. Tradition makes it the distance from the elbow to the knuckles of the clinched hand. 318 VICTORY OVER THE MOABITES [Judg. 319 Early Judean Prophetic Narratives by him went out from his presence. 20Then Ehud went in to him, as he was sitting alone in the cool upper apartment. And Ehud said, I have a message from God for you. And as he arose from his seat, 21Ehud reached out his left hand, and took the dagger from his right thigh, and plunged it into his body, 22so that the hilt also went in after the blade, and the fat closed over the blade, for he did not draw the dagger out of his body; and the feces came out. 23Then Ehud went out into the porch, and shut the doors of the upper His es- apartment upon him and locked them. 24Now when he had gone out, his cape servants came; and they looked, and, behold, the doors of the upper apart ment were locked; and they said, Surely he must be covering his feet in the private room in the cool apartment. 25So they waited till they were per plexed by his strange failure to open the doors of the upper room ; therefore they took the key and opened them, and there was their lord lying prostrate on the earth, dead. 26But Ehud had slipped away while they were waiting, and had passed beyond the sculptured stones, and was making good his escape to Seirah. 27 And when he arrived, he blew a trumpet in the hill-country of Ephraim; His rally and the Israelites went down with him from the hill-country and he was at their head. jjp^{!e 28For he said to them, Follow me, because Jehovah has delivered your ene- reunites mies, the Moabites, into your power. So they followed him and seized the g?18?,01 fords of the Jordan against the Moabites, and did not allow a man to pass awtes Over. 29 And they slew of the Moabites at that time about ten thousand men, all stout and reliant ; not a man escaped. ""Thus Moab was brought into subjection that day to the power of Israel. And the land was at peace eighty years. § 138. Achievements of Shamgar, Judg. 3J1 Late Priestly Narratives Judg. 3 31And after him Shamgar the son of Anath arose, who slew of the His Phihstines six hundred men with an ox-goad. And he, too, delivered Israel, terof tiie ° Philis- — tines § 138 Judg. 4l, which introduces Deborah and Barak as the immediate successorsof Ehud, indicates that this brief notice regarding Shamgar was not found in the late prophetic edition of Judg. This is confirmed by the fact that its phraseology is entirely different from that by which the late prophetic editor introduces the so-called minor judges in IO1-5. 128-1 5. The verse must therefore be from the late priestly editor. The act recorded and the Philistine foes recall the Samson stories. Shamgar is not a Heb. name. A certain Hittite chief of Charchemish in the ninth century B.C. was called Sangara. Cf. ZDMG XLII, 479. Cf. also Jer. 393. Anath seems to have been the name of a Syrian goddess, worshipped especially by the Hitt'tes. The name of the hero and his achievement are strikingly similar to those of one of David's warriors. Sham mah the son of Agee, who by his slaughter of many Philistines won a great victory, II Sam. 2311. 12. The traditions may both be about the same man, but the reference in the ancient song of Deborah to Shamgar the son of Anath, 5", suggests still another possibility. It is that this late tradition arose from the allusion to the days of Shamgar in the song. The allusion, how ever, indicates the existence of such a man — deliverer or oppressor of the Hebrews — and it is not at all impossible that 331 embodies a distinct tradition, even though it found a place in Judg. at a very late date. 319 Judg. 51] HEBREW DELIVERERS: DEBORAH [Judg. 41 § 139. Victory of Deborah and Barak over the Canaanites, Judg. 41-22, 5 Early Judean Prophetic Jlldg* 5 1Then Bang Deborah and Barak the son of Abinoam on that day : Sxordi- 2That the leaders took the lead in Israel, That the people volunteered readily ,j Bless Jehovah ! sHear, O kings, Give ear, O rulers, I myself will sing to Jehovah, I will sing praise to Jehovah, the God of Israel. Ephraimite Narratives 4 *And the Israelites again did Guilt that which displeased Jehovah, gg^gJJ" when Ehud was dead. 2And Je- ofthels- hovah sold them into the power raeiites of Jabin king of Canaan, who reigned in Hazor, whose general was Sisera, who dwelt in Haro- sheth of the Gentiles. 3The Isra elites cried to Jehovah ; for he had nine hundred chariots of iron; and he oppressed the Israelites cruelly for twenty years. 4Now Deborah, a pro- Deborah phetess, the wife of Lappi- prophet- doth, was judging Israel at that Barak the war- § 139 The great and decisive victory of the Hebrews over the Canaanites is recounted in two parallel versions, one prose, 4, the other poetry, 5. Of the two the poetic is clearly the older. Many of its words and idioms represent such an early stage in the history of the Heb. language, that they were no longer intelligible to later copyists and translators. The result is that it con tains more passages, the meaning of which is still doubtful, than any other chapter in the O.T. For this reason and because it retains all the local coloring of a contemporary writing, it is now almost universally regarded as the oldest complete example of literature in the Bible. Like most superscriptions, the prose introduction appears to be added by an editor who inferred from the song that Deborah and Barak were the joint authors. The evidence, however, favors the conclusion that the poet was rather a contemporary of these leaders. In u Deborah and Barak are the ones addressed. In verse 7 the Heb. may be read either with the first or the sec ond person — u favors the second — and the Gk. has, Until Deborah arose. In 16 Deborah and Barak are referred to in the third person. The laudation of their deeds in 2- 7- 9 is also far more appropriate on the lips of a contemporary poet than on those of the actors themselves. The beauty of this ancient poem is unrivalled. In a series of bold apostrophes the suc cessive acts are so vividly presented that the reader at once becomes an eye-witness of the con flict. He sees the conditions antecedent to it, the rallying of the tribes, and the cowardly hesi tation of some. He hears the rumble of the chariot wheels, the pounding of the horses' hoofs and the shock of conflict. He beholds the enemy in flight. He shares the contempt for the people of Meroz, who rejected the opportunity to strike the fatal blow, and commends the gory act of Jael the Kenite. Through the eyes of the primitive poet, he even looks within the harem and hears, more with exultation than with pity, Sisera's mother expressing her fond hopes, destined already to bitterest disappointment. Viewed from the literary point of view, the poem is a perfect piece of art. Cf. vol. V. in loco. To the historian and the student of Israelitish religion this triumphal ode is of the greatest value. It furnishes the surest starting point for the study of Israel's early life and faith. It also records the decisive battle by which Hebrews became masters of agricultural Canaan and perhaps marks the first united action of the leading tribes against their common foes. The victory beside the Kishon was certainly the most important of those many initial steps which preceded the establishment of the Israelitish state. This ancient poem was probably first incorporated in one of Israel's early song-books, cf. Introd., p. 16, and then was included in the Judean stories of the period. The corresponding prose version in 4 reflects a later and distinct point of view: Sisera is simply the general of Jabin king of Hazor; Barak rallies 10,000 men from Zebuiun and Naphtaii only; Deborah is not from Zebuiun, 515, but from central Ephraim, 45; the details of Sisera's death also differ widely. While 4 seems to contain the Ephraimite parallel to 5, it also has certain elements foreign to the original tradition. These are derived from the tradition of the battle with Jabin king of Hazor which is recorded at length in Josh. ll1-9. Cf. note § 115. The data, the place, and the participants in the two narratives were entirely distinct. The inevitable result is considerable confusion, especially in the account of the battle. The Hebrews are represented as assembling at Kadesh of Naphtaii, far in the north, and as marching past Hazor to fight the decisive battle beside the Kishon, and then Sisera flees alone back through Israelitish territory to the neigh borhood of Kadesh, where he is slain by Jael. Although fuller versions of both traditions are known, it is difficult here to djsentangle them. The late prophetic editor who combined them, provided them with his usual introduction and then harmonized them by making Sisera the general of Jabin. Jabin, however, soon almost disappears from the story and Sisera figures as the leader of the Canaanites until the editor again introduces Jabin at the end of the chapter, "¦ M. When the analysis has revealed the Sisera-Deborah story its close similarity to the poetic version becomes clear. i 52 So oldest Gk., Luc, Theod., Lat. The meaning of the Heb. word is doubtful. Its use in Dt. 3212 seems to support the above reading. Another possible translation would be, that they let the hair grow long in Israel, like the Nazirites, perhaps suggesting a compact with Jehovah to secure his aid in delivering them. 320 Judg. 6*] VICTORY OVER THE CANAANITES [Judg. 4* Advent of Jeho vah Conditions be fore the war Present causes for thanks giving Early Judean Prophetic ?Jehovah when thou wentest forth from Seir, When thou marchedst from the land of Edom, The earth trembled, the heavens also dripped, Yea, the clouds dropped water. 'The mountains quaked* before Jehovah, Yon Sinai1 before Jehovah, the God of Israel. 6In the days of Shamgar the son of Anath, In the days of Jael, the highways ceased to be used, And travellers™ walked by round-about paths. 'The rulers" ceased in Israel, they ceased, Until thou" didst arise, Deborah, Until thou didst arise a mother in Israel. °(God was choosing new things), A shield was not to be seen in five cities,b Nor a spear among forty thousand. 9My heart goes out to the commanders of Israel, Who volunteered readily among the people ; Bless Jehovah ! '"Proclaim it, you who ride on tawny asses, Who sit on rich saddle-cloths, And you who walk by the way. "Far from the sound of the division of spoil, in the places where water is drawn ; There let them rehearse the righteous acts of Jehovah,0 Even the righteous acts of his rule in Israel. Ephraimite Narratives time. 5And she was accustomed to sit under the palm-tree of Deb orah between Ramah and Bethel in the hill-country of Ephraim, and the Israelites used to go up to her for judgment. 6And she sent and summoned Barak the son of Abinoam from Ka desh Naphtaii, and said to him, Does not Jehovah, the God of Israel, command, 'Go and proceed to Mount Tabor, and take with you ten thousand men of the Naphtalites and of the Zebulunites ? 7 And I will en tice out to you at the river Kishon, Sisera, Jabin's general, with his chariots and his troops, and will deliver him into your power.' 8And Barak said to her, If you will go with me, then I will go; but if you will not go with me, I will not go. 9And she said, I will certainly go with you; only you will not have the glory in this enter prise on which you are em barking; for Jehovah will sell Sisera into the power of a woman. So Deborah arose, and went with Barak to Kadesh. k 55 Or, streamed. 1 5*b Heb., this Sinai. . The words disturb the metrical structure of the verse, and the con struction is late Heb. It is probable that it was added later to define mountains in 6 a. Tt was, however, in the version quoted in Ps. 688. m 5fi Or, caravans. B 57a Syr. and Targums, villages or hamlets. This is on the whole the most satisfactory translation of the Heb. root, so Ezek. 3811, Zech. 2 8. The word, however, occurs in u, where this meaning is impossible. The above reading is supported by Gk., Lat. and context. * 57b Heb., / arose or (archaic) thou didst arise. Vs. n and the greater appropriateness of these words on the lips of the poet rather than on those of Deborah, favors the second person. It may be either. b 58a. b \ very difficult verse, usually regarded as hopelessly corrupt. A literal translation of the Heb., as ordinarily punctuated, is, God was choosing new things, then was barley bread. So Syr. The current English translation simply follows Targums and Jewish commentators. A single change in the separation of the letters gives the above reading, suggested by Lambert (RE.T. XXX., 115"). Jehovah would, from analogies, be expected instead of God, but otherwise the idea is intelligible and the parallelism restored. The new things would seem to be the de liverance of Jehovah's people by the hand of women, and without shield or spear. " 5ub Reading only conjectural. Texts have manjj different suggestions, but no satis factory solution. As in the title, Book of Jashar (the Righteous One), righteous is not used m the ethical sense. 321 Judg. 511] HEBREW DELIVERERS : DEBORAH [Judg. 410 Barak Early Judean Prophetic The rai- Then the people of Jehovah went down to the US,, gates, crying,* and _ '"'Arise, arise, Deborah, Arise, arise, strike up the song ! Arise, Barak, and take thy captives, thou son of Abinoam ! " "So a remnant went down against the powerful, The people of Jehovah went down against the mighty: "From Ephraim they rushed forth into the valley,h Thy brother Benjamin among thy peoples, From Machir went down commanders, And from Zebuiun those who carry the mar shal's staff. 15 And the princes of Issachar were with Deborah ; And Naphtaii was even so with Barak," Into the valley they rushed forth at his back.J By the brooks* of Reuben great were the re solves ! 16Why didst thou sit among the sheepfolds, Listening to the pipings for the flocks ? By the brooks of Reuben there were great questionings ! "Gilead remained beyond the Jordan ; And Dan, why does he stay by1 the ships as an alien ? Asher sits still by the shore of the sea, And remains by its landings. 18Zebulun was a people who exposed their lives to deadly peril, And Naphtaii on the heights of the open field. Bless Jehovah ! 19Kings came, they fought ; Then fought the kings of Canaan, At Taanach by the waters of Megiddo; They took no booty of silver. 20From heaven fought the stars, From their courses fought against Sisera. 21The river Kishon swept them away, The ancient river, the river Kishon. O my soul, march on with strength. Thecowards who re mainedat home The bat tle and defeat of the Ca- naanitcB Ephraimite Narratives 10Then Barak called Zeb uiun and Naphtaii together at Kadesh; and ten thousand men followed after him,e Deborah also went with him. uNow Heber the Kenite had separated himself from the Kenites, from the chil dren of Hobab the father- in-law of Moses, and had pitched his tent as far away as the oak of Bezaananaim,f which is by Kadesh.8 12 And they told Sisera The bat -— , , - » i . tie and that Barak the son of Abin- defeat of oam had gone up to Mount naanites Tabor. 13Then Sisera sum moned all his chariots, nine hundred chariots of iron, and all the people he had from Harosheth of the Gentiles, to the river Kishon. 14Thereupon Deborah said to Barak, Arise! for this is the day in which Jehovah hath delivered Sisera into your power. Hath not Je hovah gone out before you ? So Barak went down from Mount Tabor, with ten thousand men following him. lsThen Jehovah threw Sise ra and all his chariots, and all his host into confusion at d 5ud This seems to introduce the rehearsal of the acts. The sudden transition to the apos trophe in 12 may represent the poet's address to the leaders, but it was more probably the call of the people. It may also be a reminiscence of their battle cry. The thought in llc- u thus interpreted is the parallel to 13. Otherwise both stanzas are incomplete and the suggestion that Uc be placed after 13a is the only solution. e 410 Heb., went up at his feet. f 411a Or, archers. R 411 This may belong to the story of Jabin king of Hazor. h 514a Following Gk. and Theodotion. Heb., From Ephraim, their root in Amalek, after thee Benjamin among thy peoples, which is unintelligible. A change of one letter gives valley, instead of the meaningless Amalek, cf. J5. The word translated their root stands where a verb is to be expected. A slight change in the Heb., after thee, gives the reading above. ' 515b Heb., As was Issachar so was Barak; but Issachar is not found in Gk. and Lat. Vs. u requires Naphtaii in this place. The prose tradition was probably right in stating that Barak was from Naphtaii, 46- 10. i 515c Heb., in his footsteps. k 516c! Or, divisions; but analogies of context favor brooks. 1 517 Heb., live neighbor lo. 322 Judg. 522] VICTORY OVER THE CANAANITES [Judg. 415 Early Judean Prophetic "Then did the horse-hoofs resound With the galloping, galloping™ of their power ful steeds. Curse 23"Curse Meroz," said the Messenger of Jehovah, upon "Curse bitterly its inhabitants ; ly Meroz Because they came not to the help of Jehovah, To the help of Jehovah against the mighty." upon Jael for her braveryin slay ing Sise- 24BIessed among women shall Jael be, That wife of Heber the Kenite, "Blessed shall she be above all nomad women ! Water he asked, milk she gave ; Curdled milk she brought him in a bowl fit for lords. 26She put her hand to the tent-pin, Even her right hand to the workman's hammer ; And she struck Sisera, she crushed his head, She shattered, she pierced his temple. 27 At her feet he bowed, he fell, he lay still, At her feet he bowed, he fell ; Where he bowed, there he fell a victim slain ! S8Through the window she peered and loudly cried, The mother of Sisera through the lattice, ' 'Why is his chariot so long in coming ? Why are delayed the clatter of the hoofs of his chariot-horses ?"n 29The wisest of her ladies answered her, Yea, she answered her own question, '""Are they not finding, dividing the spoil? A woman or two for each man ; For Sisera a spoil of dyed stuffs, A spoil of dyed stuffs embroidered, A piece or two of embroidery for his neck?"0 Epilogue 31°So shall all thine enemies perish, O Jehovah ; But they who love him shall be as the sun when it rises in its invincible splendor. The anx iety and expecta tion in Sisera's palace Ephraimite Narratives the onslaught of Barak's swordsmen, and Sisera dis mounted from his chariot, and fled on foot. 16But Barak pursued the chariots and the host to Harosheth of the Gentiles; and all the host of Sisera was put to the sword; not a single man was left. 17But Sisera fled on foot Death of to the tent of Jael the wife the of Heber the Kenite; for jaei there was peace between Jabin the king of Hazor and the house of Heber the Ken ite. 18And Jael went out to meet Sisera, and said to him, Turn in, my lord, turn in to me; do not be afraid. So he turned aside to her and went into the tent, and she covered him with a rug. 19And he said to her, Give me, I pray, a little water to drink, for I am thirsty. So, opening the milk-skin, she gave him a drink, and covered him. 20Then he said to her, Stand in the door of the tent, and if any one comes and inquires of you, 'Is there any one here ?' say, 'No.' 21But Jael, He- ber's wife, took a tent-pin and took a hammer in her hand, and went stealthily to him and drove the pin into his temples, so that it went through into the ground; for he was in a deep sleep and exhausted; so he died. 22 And just then Barak ap- m 522b xhe words are onomatopoetic, being intended to reproduce the galloping of the horses. ¦ S23 Heb., chariots. "fii'SoGk. Heb., necks of the spoil. Syr., necks of the spoilers. 323 Judg. 422] HEBREW DELIVERERS: GIDEON Ephraimite Narratives peared in pursuit of Sisera. And Jael went out to meet him and said to him, Come, I will show you the man whom you are seeking. And he went in with her; and there Sisera lay dead, with the tent-pin in his temples. § 140. Gideon's (Jerubbaal's) Victory over the Midianites, Judg. 5sib-8n Early Judean TFheMid- Judg. 5 31bAnd the land was spprea- at peace forty years. 6 1Then 310,1 the Israelites did that which dis pleased Jehovah ; and Jehovah de livered them into the power of Midian seven years. 3aAnd SO it Later Ephraimite Prophetic Narratives 6 2And the power of Midian prevailed against TheMid Israel; and because of Midian the Israelites oppre_ made for themselves the dens which are in the mountains, and the caves and the strongholds. 3bFor the Midianites and the § 140 It has long been recognized that the stories regarding Gideon are not homogeneous ; but the analysis is peculiarly difficult. The account of the divine call of Gideon, in 611-2*, leaves no place for the call and signs recorded in the rest of the chapter. In the first he is a mighty hero, n, but in the second his chief characteristic is his trust and devotion to the God of Israel. In 716-22 two accounts of a midnight attack seem to be closely united. 7MS3 record the defeat and pursuit of the Midianite hordes; the two chiefs have been captured and slain and Gideon has satisfied the complaints of the Ephraimites, because they were not permitted to share in the pursuit and the spoils; but in 84-21 Gideon, with his little band of three hundred family retainers, is just going to attack the Midianites and is refused food by the elders of Suc coth and Penuel. The passage proceeds to record the defeat of the foes, the capture and slaughter of their two chiefs, and the vengeance which Gideon took upon the elders of Succoth and Penuel. It is clear that running through these chapters there are two groups of narratives, apparently recording the same incidents and yet differing widely in regard to details. The version in 8*~21 is the simpler and more primitive. The three hundred followers are the Abiezri tes, Gideon'a clansmen, and the personal motive which incites them to the bold attack is that the Midianite leaders have killed Gideon's brothers at Tabor, 18. By some scholars this passage is regarded as a torso; but 6s*, which is out of harmony with the representation of its context, tells of how Gideon summoned the Abiezrites as the spirit of Jehovah came upon him, very much as it later came upon Saul, I Sam. IO9-13. The natural premise to this is the primitive account of the visit of the Messenger of Jehovah in 611*2*. The portrait which it gives of Gideon as a mighty hero in n is in perfect keeping with his later acts in 6s4, 84*21. The introduction to the Gideon stories, 6U10, is from the late prophetic editor of Judg. ; but as usual he appears to have embodied extracts from the older sources, which can be distinguished by their similarity in language and represen tation to the subsequent narratives. The kinship of this primitive version of the Gideon stories is throughout with the early Judean prophetic traditions. The other group of stories reflects the conceptions of a later and more religious age. Num bers and the supernatural element are greatly increased. Like a swarm of locusts, the Mid ianites are represented as sweeping over the entire land of Canaan even to Gaza, 64- 5b. Gideon first distinguishes himself by his zeal in destroying the altar of Baal, G25-27. The words of his father in 3°-32 recall the familiar story of Elijah's contest with the prophets of Baal on Mount Carmel, I Kgs. 18. The sign in m-40 is to assure Gideon that God himself will deliver the Midian ites into his hand. Not one clan but several tribes are represented as being summoned, and they assemble in great numbers. Evidently a permanent element in the tradition was that Gideon secured his great victory with three hundred men. The story in 72"8 harmonizes these two otherwise discordant elements and still further emphasizes Jehovah's role in securing the victory. Gideon's faith is further fortified by the divine message recorded in 79"15. The presence of duplicates in 17a and 17b, in «* and 20\ in 21 and 22, decided variations in the representation in 16-K, and the obvious difficulty of carrying and manipulating at the same time trumpets and jars with torches inside — especially as in the sequel it is evident that each man also carried a sword — have suggested to many that at this point two duplicate versions have been combined. The analysis certainly simplifies the story. The trumpets appear to have belonged to the second version; the Hebrews simply encircle the camp, 21, blow their trumpets, as in the Ephraimite tradition of the capture of Jericho, § 110, and Jehovah sets every man's sword against his fellow, 22. T9 the same version the account, in722bf83, of the general rally of the tribes in pursuit, the sweeping victory, and the complaints of the Ephraimites furnishes the natural sequel. In the process of combining the two narratives it would seem that the editor fused the older account of the attack with the later, 716'23, leaving only the surprisingly curtailed description in 811. Restoring what appears to have been the original earlier tradition of the attack to its proper place, the narrative at once becomes complete and harmonious. Here the flashing torches held in the left hands of the Hebrew warriors terrify the enemy, and the sworda in their right put the Midianites to flight, 719*. <=• 20- 21b. The question remains, From what source was the second version taken? General analogies the preference for the name , the prominence of the prophet, the dvsapb 334 Judg. 63a] VICTORY Early Judean was, when Israel had OVER THE MIDIANITES [Judg. 63b Later Ephraimite Prophetic Narratives The call of Gid eon to repel the Midianites sown, that the Midianites would come up, *band leave no sustenance in Israel, neither sheep nor ox nor ass. 5aFor they would come up with their cattle and their tents. 6aAnd Israel was greatly reduced be cause of Midian. 11 And the Messenger of Je hovah came and sat down un der the oak which was in Oph- rah, that belonged to Joash the Abiezrite; and his son Gid eon was beating out wheat in the wine-press, to hide it from the Midianites. 12And the Messenger .of Jehovah ap peared to him, and said to him Jehovah is with you, valiant hero! 13And Gideon said to him, O, my Lord, if Jehovah is with us, why then has all this befallen us ? and where are all his wonderful works of which our fathers told us, sayiDg, Did not Jehovah bring us up from Egypt ?1 but now Jehovah hath cast us off and delivered us into the power of Midian. 14Then Je hovah turned to him and said, Go in this might of thine and save Israel from the power of Midian ; have I not sent thee ? lsBut he said to him, O, Lord, how shall I save Israel ? Behold, my family is the poor est in Manasseh, and I am the Amalekites, and the children of the East,p came up against them, 4aand encamped against them, and destroyed the produce of the earth as far as the vicinity of Gaza. 5bThey came in like locusts in number; both they and their camels were innumer able; and they came into the land to de stroy it. 6bThen the Israelites cried to Jehovah. 7And it The came to pass when the Israelites cried to Je- ofet_lge hovah on account of Midian, 8that Jehovah Sown sent a prophet to the Israelites, and he said to §F32_> them, Thus saith Jehovah, the God of Israel, vah I brought you up from Egypt, and brought you forth out of the house of bondage; 9and I delivered you from the power of the Egyp tians, from the hand of all who oppressed you, and drove them out from before you, and gave you their land; 10and I said to you I am Jehovah your God; you shall not reverence the gods of the Amorites, in whose land you dwell. But you have not hearkened to my voice. 25 And it came to pass the same night, The can that Jehovah said to [Gideon], Take thy eon to re- father's bullock, even the second1, bullock Sfidian- seven years old, and throw down the altar of Baal that belongs to thy father and cut down the Asherah which is by it; 26and build an altar to Jehovah thy God upon the top of this stronghold, in the usual way,8 and take the second bullock, and offer a burnt-offer ing with the wood of the Asherah which thou shalt cut down. 27Then Gideon took ten men of his His de- servants, and did as Jehovah had i.ii struc- DlQden tion of and of God's direct guidance and protection of his people, all point to the Ephraimite source. The wide variations from the Judean, the magnitude of the numbers and the markedly super natural coloring, however, strongly suggest that it belongs toa later stratum of these narratives. Otherwise it is necessary to assume that it has been extensively supplemented and revised at almost every point, e. g., 6s5, 123. That the later embodies an early Ephraimite version is also clear. Traces of this may be found in 716,' 83' M. p 63b Possibly here and in 33t and the Amalekites and the children of the East, is an editorial addition. o 613 Apparently an editorial addition. r (S25 The context speaks of only one bullock. Various suggestions have been offered for the solutions of the problems presented by the Heb. text. The original may have read, fat bullock, or after ^ , take ten men thy servants and a bullock seven years old, • 626 The exact meaning of the Heb. is not clear, 325 Judg. 615] HEBREW DELIVERERS : GIDEON [Judg. 627 Early Judean most insignificant in my fa ther's house. 16And Jehovah said to him, Surely I will be with thee, and thou shalt smite the Midianites as one man. 17Then he said to him, If now I have found favor in thy sight, then show me a sign that it is thou who art talking with me.* 18Do not go from here, I pray, until I come to thee, and bring forth my offering/ and lay it before thee. And he said I will wait until thou comest back. 19So Gideon went in and prepared a kid, and unleaven ed cakes of an ephahv of flour; he put the flesh in a basket, and the broth in a pot, and brought out to him under the oak, and presented it. 20And the Messenger of God said to him, Take the flesh and the unleavened cakes, and lay them upon this rock, and pour out the broth. And he did so. 21Then the Messenger of Jeho vah reached out the end of the staff which was in his hand, and touched the flesh and the unleavened cakes, and fire went up out of the rock and consumed the flesh and the un leavened cakes .w Then the Messenger of Jehovah van ished from his sight.a 22So Later Ephraimite Prophetic Narratives him. But since he could not do it by day for fear of his father's household and the men of the city, he did it by night. 28 And when the men of the city arose early in the morning, behold, the altar of Baal was broken down, and the Asherah which was by it was cut down, and the second bullock was offered upon the altar that was built. 29 And they said to one another, Who has done this? And when they found upon inquiry that Gideon the son of Joash had done this thing, 30the men of the city said to Joash, Bring out your son that he may die because he has broken down the altar of Baal, and because he has cut down the Asherah which was by it. 31But Joash said to all who were arrayed against him, Will you take up the quarrel for Baal? or will you save him ? He who takes up his quarrel, shall be put to death by morning; if he is a god let him take up his quarrel himself, because his altar has been broken down. 32Therefore on that day he called him Je rubbaal [Let Baal contend],13 saying, Let Baal contend against him, because he has broken down his altar. 33Then all the Midianites and the Hisr»iij Amalekites and the children of the East tribes assembled and passed over and encamped in the valley of Jezreel. 35And [Gideon] sent messengers throughout all Manasseh; and they also assembled after him; and he sent messengers to Asher, and to Zebuiun, and to Naphtaii ; and they came up to meet them. 36Then Gideon said to God, If thou wilt t 6"-" The introduction of Jehovah as the speaker and the one addressed instead of the Messenger of_ Jehovah, who appears elsewhere in the narrative, is either due to the editor or else is a survival of an earlier and more anthropomorphic form of the tradition. For a similar phenomenon, cf . § 18. " 618 As in Gen. 18, Gideon's purpose in the original narrative appears to have been to pro- Tide food for his guest. A later editor transformed it into an offering, possibly also adding 19b- 2°. •¦ 619 An ephah is equivalent to at least a bushel. - 62» Cf. I Kgs. 1838, II Chrs. 71, Lev. 924, II Mac. 2«>-> >. - 62lb Possibly introduced from Judg. 1320. The context is more complete without this clause. I> 6s2 Like most of the popular etymologies, this is not exact. The meaning Baal contends or establishes is more probable. Like Eshbaal and Meribaal, Jerubbaal was probably the original name of the deliveier of the Abiezrites. Except in these passages and 71, 820, the form Gideon is always used in 6l-83t; but in 9 Jerubbaal. The editorial addition S35 introduces the transition and indicates that the change is due to a later hand. Jerubbaal is the name by which the hero io known elsewhere in the O.T., I Sam. 12" and II Sam. 1 1». 326 Judg. 622] VICTORY OVER THE MIDIANITES [Judg. 63<> Early Judean Gideon saw that it had been the Messenger of Jehovah; and Gideon said, Alas, O Lord Jehovah! because I have seen the Messenger of Jehovah face to face! 23But Jehovah said to him, Peace be to thee; do not be afraid; thou shalt not die. 24Then Gideon built an altar there to Jehovah, and called it Jehovah-shalom [Je hovah is well-disposed]. Until to-day it is still in Ophrah of the Abiezrites. 34 And the Spirit of Jehovah came upon Gideon and he blew a trumpet and Abiezer as sembled under his leadership. 8 4And Gideon came to the and passed over, he and the three hundred men who were with him, faint, yet pursuing. 5And he said to the men of Succoth, Give, I pray you, loaves of bread to the people who follow me; for they are faint and I am pursu ing after Zebah andZalmunna, the kings of Midian. 6But the princes of Succoth said, Are Zebah and Zalmunna already in your power that we should give bread to your army? 7Then Gideon said, Therefore when Jehovah hath delivered Zebah and Zalmunna into my power, I will thresh your flesh with thorns of the wilderness and with briers. 8And he went up from there to Penuel, and made the same request of them; and the men of Penuel returned the same answer as the men of Succoth. 9Then His rally of his tribes men Thepur-theMid- Jordan, ianitesand re fusal of Succoth and Pe nuel to furnish food Later Ephraimite Prophetic Narratives really save Israel through me, as thou hast The sign promised, 37see, I will put a fleece of ° wool on the threshing-floor; if there is dew on the fleece only, and it is dry upon all the ground, then I shall know that thou wilt save Israel by my hand, as thou hast prom ised. 3SAnd so it was; for he rose up early in the morning, and squeezed the fleece and wrung the dew out of the fleece, a bowlful of water. 39And Gideon said to God, Let not thine anger be aroused against me, and I will speak but this once more; let me make trial, I pray thee, only this once more with the fleece; let it now be dry only upon the fleece, and upon all the ground let there be dew. 40And God did so that night; for it was dry upon the fleece only, and there was dew on all the ground. 7 JThen Jerubbaal (that is Gideon) and all The re. the people who were with him, arose early, of hSg and encamped near En-harod; and the erstS" camp of Midian was on the north side of him, hundred by the hill of Moreh, in the valley. 2And £ed Jehovah said to Gideon, The people who are with thee are too many for me to give the Midianites into their power, lest Israel should vaunt itself against me, saying, ' Mine own power has saved me.' 3Now therefore proclaim in the hearing of the people, 'Who ever is afraid and timid let him return.' And Gideon separated0 them so that of the people twenty-two thousand returned, but ten thousand remained. 4Then Jehovah said to Gideon, The people are yet too many; bring them down to the water, and I will separate them for thee there; and it shall be that every one of whom I say to thee, 'This one shall go with thee,' shall go with thee; and every one of whom I say to thee, 'This one shall not go with thee,' that one shall not go. 5So he brought the people down to the water. And Jehovah said to Gideon, Every one who laps the water with his tongue as a dog laps, shalt thou put by himself, and every one who 0 7s Heb. reads, and depart from Mount Gilead. By the transposition of one letter, how* ever, it reads as in ', separate. Gilead seems also to be a copyist's error for Gideon. 327 Judg. 89] HEBREW DELIVERERS ; GIDEON [Judg. 75 Early Judean he said also to the men of Pe nuel, When I come back vic torious, I will break down this tower. 10Now Zebah and Zalmun na were in Karkor, and their hosts with them, about fifteen thousand men, all that were left of all the hosts of the children of the East, for there had fallen a hundred and twenty thousand men of war.f Gideon's nAnd Gideon went up by and suj the caravan roadg east of No- night at- bah and Jogbehah, and at- Se mm- tacked the host, as it lay with- ianites out fear of attack. 7 16a- cAnd he divided the three hundred men into three companies'1 and gave them empty jars with torches within the jars. 17aAnd he said, Look at me and do as I do, 18band say, 'For Jehovah and Gideon.' 19a.cSo Gideon and the hundred men with him came to the camp in the beginning of the middle watch, when it had just been set, and broke in pieces the jars in their hands. 20And the three companies broke their jars, and took the torches in their left hands and their swords in their right and cried, For Je hovah and Gideon.1 21bAnd the entire host awakened and Later Ephraimite Prophetic Narratives kneels down on his knees to drink, shalt thou put by himself .d 6And the number of those who lapped, putting their hand to their mouth,ewas three hundred men; but all the rest of the people knelt down on their knees to drink water. 7And Jehovah said to Gideon, By the three hundred men who lapped I will save you, and deliver the Midi anites into your power; and let all the rest of the people go home. 8So the people took provisions in their hands and their trumpets; and he sent all the men of Israel every man to his home, retaining only the three hundred men. Now the camp of Midian was beneath His ™it him in the valley. 9In that night Jehovah Midian- said to him, Arise, descend on the camp; for and the I have delivered it into your power. 10But aging if you are afraid to descend upon it, go down with Purah your servant to the camp; uand you will hear what they are saying; and after wards you will have courage to descend upon the camp. Then he went down with Purah his servant to the outskirts of the armed men who were in the camp. 12Now the Midian ites and the Amalekites and all the children of the East lay along in the valley like locusts in multitude; and their camels were innumer able, as the sand which is upon the sea-shore in number. 13And just as Gideon came, a man was telling a dream to his comrade; and he said, I just dreamed that a cake of barley bread tumbled into the camp of Midian, and came to the tent, and struck it so that it fell, and it turned it upside down _ 14And his com- d 7s This last clause is not found in Heb., but is represented in many Gk. texts and is de manded by the context. ¦ 76 Many Gk. texts omit putting their hands to their mouth. It gives a more intelligible meaning. i giob plainly an element from a still later form of the tradition. The book of Chrs. pre sents many similar illustrations of how numbers increase as traditions are transmitted. k 811* Heb., road of those who lived in tents. h 718a The division into three companies seems to be peculiar to the Judean version, for in the Ephraimite they completely encircle the camp of the Midianites. i 720 The editor who combined the two accounts of the strategy recognized the difficulties of carrying both trumpets and jars with torches inside, and in M apparently endeavors to harmo nize the two ; the three companies blew ihe trumpets and broke the jars and held the torches in their left hands and the trumpets in their right wherewith to blow, and they cried. The sword of Jehovah and Gideon. A large part of this verse is mere repetition of lfl and probably took the place of the restored reading above. i 713 So Gk. A late scribe has added to Heb., and the tent lay flat. 328 Judg. 72Ib] VICTORY OVER THE MIDIANITES [Judg. 714 HiB capt ure of the Mid ianitechiefs His re turn and punishment of Succoth and Pe nuel Blood-ven- uponthe Midian itechiefs Early Judean they sounded the ajarm and fled. 8 12And Zebah and Zal munna fled; but he pursued them and captured the two kings of Midian, Zebah and Zalmunna, and threw all the host into a panic. 13Then Gideon the son of Joash returned from the battle from the ascent of Heres. 14And he captured a young man of the men of Succoth, and inquired of him, and he gave him a list of the princes of Succoth, and its elders, seventy-seven men. 15 And when he came to the men of Succoth, he said, Behold Zebah and Zalmunna concern ing whom you taunted me, saying, 'Are Zebah and Zal munna already in your power that we should give bread to your exhausted men ?' 16Then he took the elders of the city, and thorns of the wilderness and briers, and he threshed111 the men of Succoth upon them. 17He also broke down the tower of Penuel, and slew the men of the city. 18Then said he to Zebah and Zalmunna, What kind of men were they whom you slew at Tabor? And they answered they were just like you; each one resembled the children of a king. 19And he said, They were my brothers, the sons of my mother. As Jeho- Later Ephraimite Prophetic Narratives rade answered and said, This is nothing else than the sword of Gideon the son of Joash, k the men of Israel; into his power God hath de livered Midian, and all the host. 15And when Gideon heard the telling of the dream, and its interpretation, he wor shipped; then he returned into the camp of Israel, and said, Arise, for Jehovah hath de livered into your power the host of Midian. 16bAnd he put trumpets into the hands of all of them, 17band said to them, When I come to the outskirts of the camp, then do exactly as I do. 18aWhen I and all who are with me blow the trumpet, then do you also blow the trumpets all about the camp. 19bSo they came to the outskirts of the camp and blew the trumpets. 21aAnd they stood each one where he was, about the camp; 22and when they blew the three hundred trumpets, Jehovah set every man's sword against his comrade, throughout the entire camp; and the host fled as far as Beth- shittah toward Zererah, as far as the brink of Abel-meholah, near Tabbath. 23 And the men of Israel assembled from Naphtaii, and from Asher, and from all Ma nasseh, and pursued Midian. 24And Gideon sent messengers throughout all the hill- country of Ephraim, saying, Come down against Midian, and seize against them the waterways, as far as Beth-barah and the Jordan. 25And they captured the two princes of Midian, Oreb and Zeeb; and they slew Oreb at the rock of Oreb, and Zeeb they slew at the wine-press of Zeeb and pursued Midian ; and they brought the heads of Oreb and Zeeb to Gideon beyond the Jordan.1 8 JAnd the men of Ephraim said to him, Why have you treated us in this way, that you did not call us when you went to fight with Midian? And they quarrelled His strategyand >-ue ceHsful night at tack on the Mid ianites The pur suit and captureof the Midian ite chiefs Appeasing the jealous Eph raimites k 7" This verse has apparently been retouched by the same editor as 2°. Cf. note on that verse. l 725b This verse has no meaning except as an editorial attempt to harmonize the two accounts, for in one the attack is made west of the Jordan, and inthe other on the east. m 816 Heb., taught. Gk., Syr. and Lat. all convey the idea of inflicting torture by_ throwing the victim down upon thorns and then trampling upon him as the oriental threshing-sledge goes over the grain on the threshing-floor. This corresponds to the threat in 8 7. Cf. II Kgs. 13 7. 329 Judg. 819] HEBREW DELIVERERS: GIDEON [Judg. 81 Early Judean vah liveth, if you had saved them alive, I would not now slay you. 20Then he said to Jether his first-born, Up and slay them. But the youth did not draw his sword; because he was afraid, since he was yet a youth. 21Then Zebah and Zal munna said, Rise yourself and fall upon us; for a man has a man's strength. So Gideon arose and slew Zebah and Zal munna, and took the crescents that were on their camels' necks. Later Ephraimite Prophetic Narratives with him violently. 2But he said to them, What have I now done in comparison with you? Is not the gleaning of the grapes of Ephraim better than the vintage of Abiezer? 3God hath delivered into your power the princes of Midian, Oreb and Zeeb; and what was I able to do in com parison with you? So their anger against him was appeased, when he said that. 141. Sanctuary and Rule of Gideon, Judg. 82M2 Origin of the idol in Gideon'scapital Ophrah Reign and fam ily of Gideon Early Judean Prophetic Judg. 8 24And Gideon said to [the Abiezrites], I will make a request of you, that you give me every man the ear-rings from his spoil. (For they had golden ear-rings because they were Ishmaelites). 25And they answered, We will willingly give them. So they spread a garment, and each man cast into it the ear-rings from his spoil. 26And the weight of the golden ear-rings for which he had asked was seventeen hundred shekels of gold; besides the crescents, and the pendants, and the purple raiment that was on the kings of Midian, and besides the chains which were about their camels' necks. 27And Gideon made it into an ephod, and put it in his city Ophrah; and all Israel disloyally went after it there; and it became a snare to Gideon and his house. 28Thus the Midianites were subdued by the Israelites and did not lift up their heads any more. And the land was at peace forty years in the days of Gideon. 30And Gideon had seventy sons whom he had begotten;™ for he had many wives. 31And his concubine, who was in She- § 141 Vss. 2|-27 are closely connected with the Judean account of the victory of the Abiez rites in 84-21. The peculiar use of Ishmaelites in 2i as a synonym of Arabian traders is also characteristic of the same source. Cf . note § 45. It also alone represents its heroes as setting up ephod-idols. The censure in 27b and the r'sum* in 28 are in the spirit and have the phraseology of the late prophetic editor. The form of the epitome in *>-» may be due to a later editor, but the facts and most of the phrases are common to the early Judean source, cf. 9 5. In M appears the designation men of Israel which has already been employed in the Ephraimite narratives 723, cf. ' 4. It is also in keeping with the representation of that source, but not of the Judean' where only Gideon and the Abiezrites appear. The condemnation of the kingship and the theocratic idea reflected in ® are also peculiar to the Ephraimite narratives, and especially the later strands. Cf . Hos. 84, 1311. and the later Ephraimite parallels, I Sam. 87, 10lfl, 121 2. For the late prophetic conception of the kingship, cf. Dt. 1714-20. The sequel of ^ is ™, which in turn is quite unrelated to its context. This citation from a later source may well have sup planted an older narrative which told of the establishment of the kingdom of Gideon which is implied in the Judean parallel and in 9. ™ 8s0 A phrase peculiar to the late priestly source. Cf. Gen. 4626, Ex. Is. 330 hip t_ Gideon Later Ephraimite Narratives 8 22Then the men offerof of Israel said to Gid- ship to8 eon, Rule over us, ' both you and your son, and your son's son also; for you have saved us from the power of Midian. 23But Gideon said to them, I will not rule over you, neither shall my son rule over you ; Jehovah shall rule over you. 29So Jerubbaal, the son of Joash, went Judg. 831] RULE OF GIDEON Early Judean Prophetic chem, also bore him a son, and he called his name Abimelech. 32And Gideon, the son of Joash, died in a good old age, and was buried in the sepulchre of Joash his father in Ophrah of the Abiezrites. [Judg. 829 Later Ephraimite Narratives and dwelt in his own house. § 142. Kingdom and Reign of Abimelech, Judg. 833-967 Editori al intro duction Early Judean Judg. 8 33Now it came to pass as soon as Gideon was dead, that the Israelites turned again, and disloyally went after Baals, and made Baal- berith their god. 34And the Israelites did not remember Jehovah their God, who had delivered them from the pow er of all their enemies on every side ; 35neither did they Early Ephraimite Prophetic Narratives 9 6Now all the men of Shechem assembled and Election all Beth-Millo and went and made Abimelech eiech king by the oak of the sacred pillar11 which is at theBshe- Shechem. 7And when they told Jotham that the ites"1 men of Shechem had made Abimelech king, he went and stood on the top of Mount Gerizim, and shouted at the top of his voice, and said to them, Hearken to me, you men of Shechem, that § 142 The stories regarding the rule of Gideon's son Abimelech bear on their face the evi dence of their antiquity. Their representation accords perfectly with what is known from other ancient sources regarding conditions during the period of settlement. As 9 now reads, however, the account of Abimelech's contest with the Shechemites is exceedingly confused. In 40. 41, for example, the rebellion has been put down and peace restored ; but ^-^ without any preface, suddenly continue the detailed account of the engagement, concluding in 45 with the statement that the people were captured and slain and the city of Shechem sowed with salt. Vss. 4fl-49 tell of still another engagement, concluding with a description of the destruction of the tower of Shechem. Many attempts have been made to eliminate the inconsistencies by transpositions or recensions of the text. The real solution of the difficulties seems to be the recognition of two distinct cycles of Abimelech stories. In the one Abimelech figures as the chief offender, and the just judgment that overtook him is recounted ; in the other the men of Shechem are the central figures, and to them alone retribu tion is meted out. In the one which tells of the conflict with the Shechemites, 26-41, Gaal appears as the leader of the insr.rrection. Zebul the governor of Shechem remains loyal to his king and reports the acts of Gaal, and in the attack Abimelech divides his men into four detachments, 3ib ; but in the other, 22-25- 42-49, no mention is made of Gaal or Zebul, simply the men of Shechem figure as the rebels. Rumor brings the news of the insurrection to Abimelech, who divides his forces into three divisions, 40, and attacks the rebels while they are in the fields and vineyards about the town. In this account also his vengeance upon the city and its people is most bar barous ; while in the other he simply expels Gaal. In w-35 two extracts, »».«», from the second narrative, have evidently been combined with the first. Restored to their proper context, they also relieve the inconsistencies in the text as it stands in the Heb. It is not so clear what are the antecedents of the two narratives in >-21. Vss. 6b and 21 appear to be duplicates. Vss. 1_5 contain a simple, straightforward account of the way in which Abim elech came to be king. It accords with the style and representation of the Judean narratives in §§139, 141. Cf. especially statement in 831 and the many indications in this source that the Hebrews freely intermarried and entered into slliances with the Canaanites. Vss. J-5 are also the natural introduction to the first account of the insurrection in which Abimelech's rulership is assumed and in which he is represented in Shechem by his appointee. The simplicity and naturalness, as well as the style of this version, all etrongly suggest that it is the oldest. The name of the Deity, which is used, the localization of the incident at Shechem. and the long address all point to the Ephraimite as the source of «-21. Its spirit and general character istics identify it with the second and more strenuous account of the insurrection, in which the men of Shechem themselves are represented as rebelling and suffering the consequences. The references to the sacred pillar and to the men of Beth-Millo (cf. 2») indicate that «, which has usually been otherwise assigned, comes from the same Ephraimite narrative. gss-35 js an editorial epitome of facts derived chiefly from 9, which it was intended to intro duce, joining the Abimelech to the Gideon stories. Vss. *>¦ « are respectively the (editorial) con- elusions of the Judean and Ephraimite versions. Since the evidence is not decisive, the inde pendent narrative in so-55 may be from either source, and its contents were probably originally common to both. It is also a torso, for no reason is given for Abimelech s attack upon Tnebez. Possibly Gaal and his kinsmen, when expelled from Shechem, went to Thebez. » 99 The original Heb., which read massebah or sacred pillar, has been slightly altered by a later editor to whom the ancient svmbolisra was offensive. For other references to this sacred tree cf. Gen. 354, Josh. 2420. These allusions to the sacred pillars are characteristic of the Ephraim ite source. 331 Judg. 835] HEBREW DELIVERERS [Judg. 97 Abimelech'sassump tion of thekingshipwith the aid of his kins men in She chem Treasonof the Shechemites un der the leadership of Gaal Early Judean show kindness to the house of Jerubbaal (that is Gideon), as all the good which he had done to Israel deserved. 9 JAnd Abimelech the son of Jerubbaal went to Shechem to his mother's kinsmen, and spoke to them, and to all the clan of the house of his mother's father, saying, 2Put the question to all the citizens of Shechem, 'Which is better for you, that seventy persons should rule over you — all sons of Jerubbaal — or that one should rule over you?' Remember too that I am your bone and flesh. 3So his mother's kinsmen spoke all these words concerning him in the hearing of all the men of Shechem; and they were inclined to follow Abimelech; for they said, He is our kinsman. 4And they gave him seventy shekels of silver from the house of Baal-berith, with which Abimelech hired worthless and reckless fellows, who followed him. 5And he went to his fa ther's house at Ophrah, and slew his brothers the sons of Jerubbaal, seventy men on one stone; but Jo- tham the youngest son of Jerubbaal was left; for he hid himself 26 And Gaal the son of Ebed came with his kinsmen and went over to Shechem; and the men of Shechem put confidence in him. 27bThey then Early Ephraimite Prophetic Narratives God may hearken to you. 8Once upon a time Jo- . J «. i • , • __i_ tham's the trees went forth to anoint a king over tttem. fable And they said to the olive-tree, 'Reign over us.' 9But the olive-tree said to them, 'Shall I leave off my fatness, with which by me gods and man are honored, and go to hold sway over the trees ?' 10Then the trees said to the fig-tree, 'You come and reign over us.' nBut the fig-tree said to them, 'Shall I stop my sweetness, and my bountiful crop, and go to hold sway over the trees?' 12The trees then said to the vine, 'You come and reign over us.' 13But the vine said to them, 'Shall I leave my new wine, which glad dens gods and men, and go to hold sway over the trees?' 14Then all the trees said to the bramble, 'You come and reign over us.' 15And the bramble said to the trees, 'If in good faith you anoint me king over you, then come and take refuge in my shade; but if not let fire come out of the bramble and devour the cedars of Lebanon.' 16Now therefore if you have acted in good His pro- faith in that you have made Abimelech king, and if you have dealt well by Jerubbaal and his house, and have done to him as he deserved, — l7seeing my father fought for you, and at the risk of his life delivered you from the power of Midian ; 18and you have risen up ay aims t my father's house this day, and have slain his sons, sev enty men, on one stone, and have made Abimelech, the son of his maid-servant, king over the men of Shechem, because he is your kinsman — 19if you then have acted in good faith and honorably with Jerubbaal and with his house this day,0 then rejoice in Abimelech, and let him also rejoice in you ; 20but if not, let fire come out from Abimelech, and devour the men of Shechem, and Beth-Millo; and let fire come out from the men of Shechem, and from Beth- Millo, and devour Abimelech. 21Then Jotham fled and went to Beer, and Fisui dwelt there for fear of Abimelech his brother. flight 22 And when Abimelech pisaatis- had ruled over three years, 23God x , faction Israel and ___™f treach- seni ery of o gnt>-u__ The many repetitions and cumbrous style indicate that these verses, which ohemltes interrupt Jotham's application of his fable, are from a later editor. 332 Judg. 927*>] REIGN OF ABIMELECH [Judg. 923 Zebul's warning and ad vice to Abimelech Abime lech's attack and de feat of the reb els un der Gaal Early Judean held festival, and went into the house of their god, and ate and drank, and cursed Abimelech. 28And Gaal the son of Ebed said, Who is Abimelech, and who are the Shechemites that we should serve him ? Is not he the son of Jerubbaal ? and is not Zebul his officer? Be subject to the people of Hamor the father of Shechem; for why should we be subject to him ? 29Would that this people were under my authority! then would I remove Abimelech. And he said to Abimelech, Increase your army and come out. 30 And when Zebul the governor of the city heard the words of Gaal the son of Ebed, his anger was aroused. 31And he sent messengers to Abimelech at Arumah.P saying, Behold, Gaal the son of Ebed and his kinsmen have come to Shechem, and now they are stirring the city to revolt against you. 32Now therefore, arise by night, you and the people who are with you, and lie in wait in the fields; 33and in the morning as soon as the sun is up, rise early and rush upon the city; and, behold, when he and the people who are with him come out against you, you can do to him as opportunity offers. 34bSo they laid wait against Shechem in four companies. 35And when Gaal the son of Ebed went out and stood in the entrance of the gate of the city, Abimelech rose up with the people who were with him, from the place of ambush. 36Then, when Gaal saw the people, he said to Zebul, Behold, people are coming down from the tops of the mountains. But Zebul said to him, It is the shadow of the mountains that you see as if they were men. 37But Gaal said again, See there are people coming down from beside the Hill,r and one company is coming by the way of the Diviner's Tree. 38Then Zebul said to him, Where is now the boast which you made, ' Who is Abimelech that we should serve him?' is not this the people whom you despised ? Go out now, I pray, and fight with them. 39Then Gaal went out before the men of Shechem, and fought Early Ephraimite Pro phetic Narratives an evil spirit between Abimelech and the men of Shechem, and the men of Shechem practised treachery towards Abim elech, 24that the violence done to the seventy sons of Jerubbaal and their blood might come upon Abimelech their brother, who slew them, and upon the men of Shechem, who helped him to slay his brothers."! 25Andthemen of Shechem put men in ambush against him on the tops of the mountains, and they robbed all who came along on the road by them; and it was told Abimelech. 27aNow they went out AWme- into the field, and gath- tlck,8a ered the fruit of their vine- S__™ yards, and trod the grapes . ffon of 34aAnd when he was in- fhem formed of it, Abimelech rose up, and all the peo ple that were with him by night. 42And it came to pass on the following day that the people went out into the field. And when Abimelech was informed of it, 43he took his people and divided them into three companies, and laid wait in the field; and he looked, and, behold, the people were coming out of the city; and he rose up p 931 Heb. has an unintelligible word commonly translated craftily. The context suggests no need of craft. A change of one letter gives the above reading, which accords with 941. s 924 Either the Ephraimite version also once recorded Abimelech's crime, or else 2i was added by the editor. r 9s7 Lit., the navel of ihe land. Probably it was the local designation of a hill. 333 Judg. 939] HEBREW DELIVERERS [Judg. 943 Abimelech pursued him, and there fell the entrance of the Ejection of the rebels Abimelech's ig nominiousdeath while at tacking Thebez Moral of the story Early Ephraimite Pro phetic Narratives against them and killed them. 44Then Abimelech and the company8 which was with him, rushed for ward and made their stand in the entrance of the gate of the city, and the two companies rushed upon all who were in the field, and killed them. 45And Abimelech fought against the city all that day and took the city, and slew the people who were in it, and razed the city and sowed it with salt. 46 And when all the men Destruo- of the tower of Shechem th. heard of it, they entered she- into the stronghold of the ohem house of El-berith. 47And it was reported to Abime lech that all the men of the tower of Shechem were gathered there. 48Then Abimelech went up to Mount Zalmon, to gether with all the people who were with him; and Abimelech took his ax* in his hand, and cut down a bough from the trees, and took it up and laid it on his shoulder. And he said to the people who were with him, Make haste and do what you have seen me do. 49Then all the people also cut down every man his bough, and followed Abimelech, and laid them against the stronghold, and set the stronghold on fire with them, so that all the men of the tower of Shechem died, also about a thousand men and women. 57Thus all the wickedness of the men of Shechem God brought back upon Moral oi their heads; and upon them came the curse of Jotham the son of Jerubbaal. story 8 9M Heb., companies, but in ^ he had divided his forces into three companies, and in wb the other two are mentioned. The Lat. is, therefore, right in reading, company. 1 948 Heb., axes. Some Gk. texts correct to ax. Early Judean with Abimelech. 40And him, and he fled before many wounded, even to gate. 41But Abimelech continued to live at Arumah, while Zebul drove out Gaal and his kinsmen, that they should not dwell in Shechem. S0Then Abimelech went to Thebez, and en camped against Thebez and captured it. 51But there was a strong tower within the city, and thither all the men and women fled, and all the people of the city, and shut themselves in and went up to the roof of the tower. 52And Abimelech came to the tower, and fought against it, and was drawing near to the door of the tower to burn it with fire, 53when a certain woman threw an upper mill-stone on Abimelech's head, and crushed his skull. S4Then he called quickly to the young man his armor-bearer, and said to him, Draw your sword and kill me that men may not say of me, "A woman killed him." So his young man ran him through and he died. 55And when the men of Israel saw that Abimelech was dead, they departed every man to his home. 56Thus God brought home to Abimelech the crime which he committed against his father, in slaying his seventy brothers, 334 THE MINOR JUDGES [Judg. IO1 § 143. The Minor Judges : Tola and Jair, Judg. IO1"5 Late Prophetic Narratives Judg. 10 JAnd after Abimelech there arose to deliver Israel, Tola the son Tola of Puah, the son of Dodo, a man of Issachar; and he dwelt in Shamir in the hill-country of Ephraim. 2And he judged Israel twenty -three years; then he died, and was buried in Shamir. 3And after him arose Jair, the Gileadite; and he judged Israel twenty-two Jair years. 4And he had thirty sons who rode on thirty young asses, and they had thirty cities, which are called Havvoth-jair to this day, in the land of Gilead. sAnd Jair died, and was buried in Kamon. § 144. Jephthah's Victory over the Ammonites Judg. 106-12' Late Prophetic Narratives Judg. 10 6And the Israelites again did that which was displeasing to Jeho- Israel's vah, and served the Baals and the Astartes, and the gods of Aram, and the affitsS? gods of Sidon, and the gods of Moab, and the gods of the Ammonites, and men'tat the gods of the Philistines; and they forsook Jehovah and did not serve him. hands of 7Then the anger of Jehovah was aroused against Israel, and he sold them into fines'1" the power of the Phihstines, and into the power of the Ammonites. 8And monites' § 143 An editorial epitome, connecting the stories of Gideon and Abimelech with those regarding Jephthah. It is a part of the editorial framework of the book of Judg. Of. note § 133. The later editor probably here incorporated material found in the earlier (pre-Deuteronomic) edition of the book. In Gen. 4613 and Num. 26a lola is the chief clan of Issachar, and Puah is his brother. Also in Num. 3239-41 it appears to be a Manassite clan, living east of the Jordan in Gilead. The passage is from an old Judean record and may be the same from which the editor of Judg. derived his data. Vs. 41 reads, And Jair the son of Manasseh went and took its towns and called them "Towns of Jair." It seems probable, therefore, that these statements regarding Tola and Jair reflect the history of certain clans rather than the achievements of individuals, although these names may originally have been borne by the tribal leaders § 144 The Jephthah stories offer certain unusually difficult problems. The elaborate and com plex introduction, 10G-16, resembles that found in 25-36. As a whole it is from the late prophetic (Deut.) editor, but in 1(M6, and possibly in 6b- d> 8a, is incluc ed what seems to be an extract from the same Ephraimite source, as appears in 28- 10- 13- 2a-22, § 135. Its original position and function is not entirely clear. In 7 the Philistines are mentioned as the oppressors of the Hebrews, aswell as the Ammonites, and in s Judah, Benjamin and Ephraim are counted among the oppressed. In the early prophetic histories the stories now found in Sam. were the direct continuation of those in Judg. It has therefore been suggested by Budde (Eicht. u. Sam., 128) that these extracts are from what was originally a later Ephraimite introduction to the account of the Philistine oppression, incorporated and supplemented by the late prophetic and a still later priestly editor, it now introduces the Ammonite and Philistine oppressions which mark tha close of the period of settlement and at the sanie time constitute the background of the estab lishment of the Hebrew monarchy, recounted in I Sam.. 1-12. It is generally recognized that the Jephthah stories are not a homogeneous literary unit. Holland32' are duplicates; also 32b and 33. In ll1-11" Jephthah is represented a_: an outlaw, re called to save the Gileadites from their Ammonite foes; but in ll"-27 he speaks as a ruler of his land, and in M and M his home and family are in Mizpah of Gilead. Whether these and other variations are due to later additions to the original story, or to the combination of two distinct narratives, cannot be absolutely determined. It seems most probable, however, that both the pro-hetic sources are here represented. The address in ll12-26 contains long, almost verbatim, quotations from the Ephraimite stories in Num. 201418' 21a, 212>-24», §§ 94, 97. Its northern origin is therefore established, although it is not entirely clear whether it is a compilation based on Num. 20, 21, or represents an older and fuller tradition. The latter seems to be the case. IO17 and ll30- 31- llb- 29b- 33"4ff imply, like 12-28, that Jephthah is the established leader of the Gilead ite forces and that he lives at Mizpah. The disarrangements in the order are the result of com pilation. These passages seem, therefore, to embody the Ephraimite version of the Jephthah tradition. His fidelity to his vow recalls the story in Gen. 22 of Abraham's sacrifice of Isaac, which is also from the same source. _ . . t The remaining verses of 11 contain a simple, consistent narrative. Jephthah's home is in Tob which Jewish tradition located to the north of Gilead. This seems to accord with the peculiar representation in ll29" and 121. Certainly these statements are inconsistent with the 335 Jeho vah'srebuke and Is rael's repentance Judg. 108] HEBREW DELIVERERS : JEPHTHAH Late Prophetic Narratives they crushed and oppressed the Israelites at that time" eighteen years — all the Israelites that were beyond the Jordan in the land of the Amorites, which is in Gilead. 9And the Ammonites crossed the Jordan to fight also against Judah and Benjamin, and against the house of Ephraim; and Israel was in great straits. 10Then the Israelites cried to Jehovah saying, We have sinned against thee in forsaking our God, and in serving the Baals. nAnd Jehovah said to the Israelites, Is it not true that, when the Egyptians, and the Amorites, and the Ammonites, and the Philistines, 12and the Sidonians, and the Amalekites, and the Maonitesv oppressed you, you cried to me and I delivered you from their power? 13Yet you have forsaken me, and served other gods; therefore I will deliver you no more. 14Go cry to the gods which you have chosen; let them save you in the time of your distress. 15Then the Israelites said to Jehovah, We have sinned; do to us whatever seems good to thee; only deliver us, we pray thee, at this time. 16And they put away the foreign gods from among them, and served Jehovah; and his soul was grieved for the misery of Israel. Early Judean Call of Judg. 10 18Andthepeo- thPh to P'e '"le Pr'nces °f Gilead) said deliver *° one another, Who is the and lead man that will begin the war the Gil- against the Ammonites ? He """"'• shall be head of all the inhab itants of Gilead. w 11 xNow Jephthah the Early Ephraimite Prophetic Narratives 10 17Then the Ammonites were gathered to- Thedis gether and encamped in Gilead. And the Is- gating raeiites assembled, and encamped in Mizpah.w tftiein 11 12Then Jephthah sent messengers to the king of the Ammonites, saying, What is there be tween us that you have come to me to fight against representation that his home was at Mizpah of Gilead, if its identification with es-Salt, directly east of Ephraim, is correct. 122 indicates that the original version of this narrative, ll29. was preceded by an account of Jephthah's demand that the Ephraimites unite with him in re pelling the Ammonites. The story in 12'-» has many points in common with the Ephraimite account in 81"3 of the complaints of the Ephraimites after Gideon's victory. It may be the Judean version in a different setting; but it contains so many original elements, as, for example, the shibboleth test, that it is more probable that it rests on an independent historical basis. The unfavorable light in which the Ephraimites appear also tends to confirm the other indications that this second narrative, of which this passage is the conclusion, is from the Judean source. The variations between the two narratives is so great that it is possible that they are not parallel but independent stories. The Judean records a war with the Ammonites. In its present form the Ephraimite . narratives purport to do the same, but the address in 1112-27 strongly suggests that in the original version the foes were the Moabites. It is their early re lations to the Israelites which is presented at length in 17. 18. The god of the king addressed is Chemosh, 24, the national deity of the Moabites, not Milcom the god of Ammon. The expe riences of Balak king of Moab, is appealed to as evidence of the futility of opposing Jehovah's people. The cities over which they are contesting, 28, |ie jn Moabite territory. The geography of the East-Jordan is little known, but the conouered cities in ;a appear to the south rather than to the east of Gilead. Furthermore there is nothing in the historical situation to pre clude the possibilitvthatin maintaining Israelitish independence east of the Jordan, Jeph thah came into conflict with the Moabites as well as the Ammonites. In the light of the analysis the historical character of Jephthah is strongly confirmed. He was the relentless, energetic champion, well-fitted to lead the rough warriors of Gilead. Even the story ofthe sacrifice of his daughter is too well substantiated by Semitic usage to be seri ously questioned. " IO8 So Gk. Heb. has, that year. If the eighteen years is original , the Gk. is the only satis factory reading. v ion. i2 So most Gk. texts. Syr. and Lat. and Heb. has an exceedingly awkward case of anacoluthon, beginning with, from the Egyptians and from the Philistines. Then the con struction is abandoned, and the Sidonians, etc., become the subjects of the following verb. w 1017. « The exact origin of these verses is in doubt. They may be'the conclusion of the editorial introduction, for they contain no data which might not have been derived from the subsequent narratives, and with 11 the original story of Jephthah apparently begins. 336 Judg. ll1] VICTORY OVER THE AMMONITES [Judg. ll12 Early Ephraimite Prophetic Narratives my country? 13And the king of the Ammonite- answered the messengers of Jephthah, Because Israel took away my territory, when he came up from Egypt, from the Arnon even to the Jabbok, and to the Jordan; now therefore restore them peaceably. 14And Jephthah sent messengers again to the king of the Ammonites 15and said to him, Thus says Jephthah: 'Israel did not take away the land of Moab, nor the land of the Am monites, 16but when they came up from Egypt, and Israel went through the wilderness to the Red Sea, and came to Kadesh, 17then Israel sent messengers to the king of Edom, saying, "Let me, I pray, pass through your land;" but the king of Edom would not agree to it. And in like manner he sent to the king of Moab, and neither would he; so Israel remained in Kadesh. 18Then they went through the wilderness around the land of Edom and the land of Moab, and came upon the east of the land of Moab, and they encamped on the other side of the Arnon; but they did not come within the territory of Moab, for the Arnon was the boundary of Moab. 19 And Israel sent messengers to Sihon king of the Amorites, the king of Heshbon; and Israel said to him, "Let us pass through your land to our place." 20But Sihon would not trust Israel to pass through his territory; and he gathered all his people together, and encamped in Jahaz, and fought against Israel. 21And Jehovah the God of Israel delivered Sihon and all his people into the power of Israel, and they defeated them; so Israel gained possession of all the land of the Amorites, the inhabitants of that country. 22Thus they came to possess all the territory of the Amorites from the Arnon even to the Jabbok, and from the wilderness even to the Jordan. 23So now Jehovah, the God of Israel, hath dis possessed the Amorites from before his people Israel, and should you possess their territory?* 24Should you not possess that which Chemosh your god gives you to possess ? So whomever Jehovah our God hath dispossessed from before Early Judean Gileadite was a very val iant warrior; and he was the son of a harlot ; and Gilead begat Jephthah. 2Gil- ead's wife also bore him sons, and when his wife's sons grew up, they drove Jephthah out, and said to him, You shall have no inheritance in our father's house, for you are the son of another woman." 3So Jephthah fled from his brothers and dwelt in the land of Tob ; and there gathered worthless fel lows about Jephthah, and they used to go out on forays with him. 4And after a time the Ammon ites made war against Israel. 5And when the Ammonites made war against Israel, the elders of Gilead went to bring Jephthah out of the land of Tob, 6and they said to Jephthah, Come be our chief, that we may fight against the Ammonites. 7But Jephthah said to the elders of Gilead, are you not the men who hated me and drove me out of my father's house? why then do you come to me now when you are in dis tress? 8And the elders of Gilead said to Jeph thah, That is why we have now returned to you that you may go with us, and fight against the Ammon ites, and you shall be our chief, even over all the inhabitants of Gilead. * llib, 2 Probably due to a later editor, who interpreted Gilead as the name of an individual, not a region, and gave kinsman in 3 its more restricted meaning of brothers. This note seeks to answer the natural question as to how it was that Jephthah became an exile. 337 Judg. ll9] HEBREW DELIVERERS: JEPHTHAH [Judg. ll24 Early Judean 9Then Jephthah said to the elders of Gilead, If you bring me back to fight against the Am monites, and Jehovah gives them over to me, shall I be your chief? 10And the elders of Gil ead said to Jephthah, Jehovah shall be a wit ness between us; we swear to do just as you say. llaThen Jephthah went with the elders of Gilead, and the people made him head and chief over them. His vie- 29aThen the Spirit of ove? the Jehovah came upon Jeph- itesmon" thah, and he passed over to Gilead and Manasseh, and passed over to Mizpah of Gilead." 32So Jephthah went over to the Ammon ites to fight against them ; and Jehovah delivered them into his power. Early Ephraimite Prophetic Narratives us, their territory3, will we possess. 2SAnd now are you so much better than Balak the son of Zippor, king of Moab ? Did he ever strive against Israel, or did he ever fight against them ? 26While Israel dwelt in Heshbon and its dependent vil lages, and in Aroer and its dependent villages, and in all the cities that lie along the bank of the Arnon,b for three hundred years, why did you not recover them within that time? 27I therefore have committed no crime against you, but you are doing me wrong in making war against me. Let Jehovah, the Judge, be judge this day between the Israelites and the Ammonites. 28But the king of the Ammonites did not hearken to the message which Jephthah sent him. 30 And Jephthah made a vow to Jehovah, and Jeph- said, If thou wilt deliver the Ammonites wholly vow ana into my power, 31 then whoever comes from the doors of my house to meet me, when I return victorious from the Ammonites, shall be Jeho vah's, and I will offer that one as a burnt-offering. llbAnd Jephthah spoke all his words before Je hovah in Mizpah. 29bAnd from Mizpah of Gil ead he passed over to the Ammonites. 33And he smote them with a very great slaughter from Aroer as far as Minnith, even twenty cities, and to Abel-cheramim. So the Ammonites were sub jugated by the Israelites. Attack 12 xAnd the men of Ephraim as- feat of sembled, and crossed to Zaphon ; and monites they said to Jephthah, Why did you pass over to fight against the Ammon ites, and did not invite us to go with you ? We will burn your house over your head. 2But Jephthah said to them, I and my people were parties to a great contest with the Ammon ites, and when I called you, you did not deliver me from their power. 3So when I saw that you were not going to help me, I took my life in my 34 And when Jephthah came home Hisre- to Mizpah his daughter was just com- fuifii- ing out to meet him with tambourines his vow and dances; and she was his only child; beside her he had neither son nor daughter. 35And when he saw her he rent his garments and said, O my daughter! you have stricken me to earth: Yes, it is you are the cause of my woe! for, as for me, I have made a solemn promise"1 to Jehovah, and cannot repudiate it. 36And she said to him, My father, you have made a - ll28. 24 Heb., them. b 1 126 Gk. has, Jaager . . . and all the cities along the Jordan. o ii-n» The last clause was probably introduced by the early editor who combined "• and Kb. The repetition of the same verb three times in this verse confirms this inference. d ll36 Heb., opened my mouth. 338 Judg. 123] VICTORY OVER THE AMMONITES [Judg. ll36 Early Judean hand, and passed over against the Ammonites, and Jehovah delivered them into my power. Why then have you come up against me to-day, to make war on me? 4Then Jephthah gathered together all the men of Gilead, and fought with Ephraim; and the men of Gilead smote Eph raim, because they said, Yon are fugitives of Ephraim, you Gileadites, in the midst of Ephraim and Manasseh.' 5And the Gileadites seized the fords of the Jordan to intercept the Ephraimites. The test And when any of the fugitives of and fate -r, i ¦ , j T _. of the Ephraim would say, Let me cross, gitives t^e men o£ Qjjeatj would sav {q Jjim; Are you an Ephraimite ? If he said, No, 6they would command him, Then say, 'shibboleth,' and if he said 'sibboleth,' and did not pronounce it exactly right, then they would lay hold on him, and slay him at the fords of the Jordan. And there fell at that time of Ephraim forty -two thousand. 8 Deathof 7And Jephthah judged Israel six years. h j^f" Then Jephthah the Gileadite died, and was buried in his city, Mizpah of Gilead.) Early Ephraimite Prophetic Narra tives solemn promise to Jehovah; do to me what you have solemnly promised, inasmuch as Jehovah hath taken vengeance for you on your enemies, the Ammonites. 37And she said to her father, Let this privilege be granted me :e spare me two months, that I may depart and go out upon the moun tains, and lament together with my companions because of my maiden hood. 38And he said, Go. So he sent her away for two months and she de parted together with her companions, and lamented on the mountains be cause of her maidenhood. 39And at the end of two months she returned to her father, who did to her as he had vowed to do, she never having known a man. Thus it became a custom in Israel: 40yearly the daughters of Israel go four days in the year, to bewail1 the death of the daughter of Jephthah the Gileadite. § 145. The Minor Judges: Ibzan, Elon and Abdon, Judg. 128-16 Late Prophetic Narratives Judg. 12 8And after [Jephthah] Ibzan of Bethlehem judged Israel, ibzan 9And he had thirty sons; and thirty daughters he sent abroad, and he brought in from outside thirty daughters for his sons. And he judged Israel seven years. 10Then Ibzan died, and was buried at Bethlehem. 11 And after him Elon the Zebulunite judged Israel; and he judged Israel Elon ten years. 12Then Elon the Zebulunite died, and was buried in Aijalon in the land of Zebuiun. '13And after him Abdon the son of Hillel the Pirathonite judged Israel. Abdoa 14And he had forty sons and thirty grandsons who rode on seventy young * ll37 Heb., Let this thing be done to me. 1 124b A confused editorial addition, containing an explanation which is unnecessary and out of harmony with the context. It was probably suggested by 5. g 126b The exact statistics and the enormous numbers suggest a late editorial note. h 127 The regular formula of the late prophetic editor. » ll40 Meaning of Heb. word doubtful. All the leading ancient translations have the above. i 127 Heb., in the cities of Gilead. The meaning and the original were probably as restored above. § 144 Another epitome with the characteristic expressions of the late prophetic editor. Cf. $5 133, 142. In Gen. 46", Num. 262', Elon appears to be the name of a clan of Zebuiun. 339 Judg. 1214] HEBREW DELIVERERS : SAMSON Late Prophetic Narratives asses; and he judged Israel eight years. 15Then Abdon the son of Hillel the Pirathonite died, and was buried in Pirathon in the land of Ephraim, in the hill-country of the Amalekites. § 146. Samson's Birth, Judg. 13 Early Judean Prophetic Narratives The an- Judg. 13 1Then the Israelites again did that which displeased Jehovah and Jehovah mcntof delivered them into the power of the Philistines for forty years. sum- 2Now there was a certain man of Zorah, of the clan of the Danites, whose birth by name was Manoah; and his wife was barren, and had not borne children. vine ' 3And the Messenger of Jehovah appeared to the woman, and said to her, ge? "" Behold, thou hast been barren and not borne children, but thou shalt conceive, and bear a son.k 4Now therefore, take heed, I pray, and drink no wine nor intoxicating drink, and do not eat anything unclean; sfor thou art already with child, and wilt bear a son. And no razor shall be used upon his head; for the child shall be a Nazirite1 unto God from the womb, and he shall begin the task of delivering Israel from the power of the Philistines."1 6Then the woman came and told her husband saying, A man of God came to me, and his ap pearance was like the appearance of the Messenger of God, very terrible; and I did not ask him whence he was, neither did he tell me his name, 7but he said to me, 'Behold, thou art with child, and wilt bear a son; so now drink no wine nor strong drink, and do not eat any unclean thing; for the child shall be a Nazirite unto God from birth to the day of his death. Theseo- 8Then Manoah made supplication to Jehovah, and said, O, Lord, I of theiBit pray, let the man of God whom thou didst send come again to us and teach Messen- us wnat we snau do to the child that shall be born. 9And God hearkened ger to the voice of Manoah, and the Messenger of God came again to the woman as she sat in the field, but Manoah her husband was not with her. 10Then the woman made haste, and ran to tell her husband, and said to him, The man, who came to me the other day, has just appeared to me. nAnd Manoah arose and went after his wife and came to the man, and said to him, Art thou § 146 The cycle of traditions in 13-16, which gather about the name of Samson, formed the conclusion of the original late_ prophetic, or Deuteronomic book of Judges. Cf . note § 135. The Philistine oppression, which is their background, marks the transition from the period of settlement to the establishment of the monarchy. The individual stories are loosely connected with each other, very much as the narratives regarding the different patriarchs. Their form and contents indicate that they were originally popular traditions, undoubtedly recounted for generations beside the camp-fires, and at the social gatherings in ancient Israel. The Judean prophets appear to have first committed them to writing; not necessarily all at the same time. The first story, 13, seems to be later than the others. Usually not until a man's reputation was firmly established, did people begin to inquire about his birth and childhood. For the late prophetic editor these stirring folk-tales had little interest and value, for Sam son was not a real deliverer of his people — their lot was worse at his death than at his birth — and it is only from force of habit that the editor calls him a judge, 1520, 1631b. The stories are probably preserved by later religious teachers, simply because they were so popular and be cause they furnished an introduction to the important period that followed. They have a value to-day not because Samson, the child grown very big, is a character to be emulated — he is indeed a moral weakling — but because he illustrates what were the popular ideals in that early age. The stories are also examples of a class of traditions which were once undoubtedly very common. k 133b Probably not found originally in the Gk. It is apparently a later note anticipating 5a. 1 13s Lit., a votary or devotee of God, i. e., one especially consecrated to God. m 13s Probably an editorial addition. 3_0 HIS BIRTH [Judg. 13" Early Judean Prophetic Narratives the man who spoke to the woman? And he said, I am. 12Then Manoah said, When now thy words come true, what shall be the training and occupation of the child? 13And the Messenger of Jehovah said to Manoah, Let the woman be careful in regard to all that I said to her. 14She must not eat any product of the vine, nor drink wine or intoxicating drink, nor eat any unclean thing. All that I commanded her she must observe. lsAnd Ma noah said to the Messenger of Jehovah, Now let us detain thee that we may make a kid ready for thee. 16But the Messenger of Jehovah said to Manoah, Though thou detain me, I will not eat of thy bread; and if thou wilt make ready a burnt-offering, thou must offer it to Jehovah. For Manoah did not know that he was the Messenger of Jehovah. 17And Manoah said to the Messenger of Jehovah, What is thy name ? that, when thy words come true, we may do thee honor. 18But the Messenger of Jehovah said to him, Why dost thou thus ask about my name, when it is incomprehensible? 19So Manoah took a kid with the meal-offering, and offered it upon the rock to Jehovah the Wonder-worker.11 20For it came to pass, when the flame ascended toward heaven from off the altar, that the Messenger of Jehovah ascended in the flame of the altar; and Manoah and his wife beholding, fell on their faces to the ground. 21But the Messenger of Jehovah appeared no more to Manoah or his wife. Then Manoah knew that it was the Mes senger of Jehovah. 22And Manoah said to his wife, We shall certainly die, because we have seen God. 23But his wife said to him, If Jehovah had intended to kill us, he would not have received a burnt-offering and a meal- offering from our hands, neither would he have showed us all these things, nor would he at this time have told such things as these. 24 And the woman bore a son, and called his name Samson; and the child sam- grew, and Jehovah blessed him. 25And the spirit of Jehovah began to move birth him in Mahaneh-Dan, between Zorah and Eshtaol. child hood § 147. Samson's Marriage with the Philistine Woman, Judg. 14 Early Judean Prophetic Narratives Judg. 14 xNow Samson went down to Timnah, and saw in Timnah a woman sam- of the daughters of the Philistines. 2When he came up, he told his father Sto* and mother, and said, I have seen a woman in Timnah a daughter of the woman Philistines; now therefore get her for me for a wife. 3Then his father and Slhim his mother said to him, Is there no woman among the daughters of your " 1319 So Gk. and Lat. The Heb. is unintelligible except by a slight emendation, which brings it into harmony with the Gk. and Lat. Heb. also adds, and Manoah and his wife beheld, which is probably due to the mistake of a copyist who introduced it here from 20b. § 147 Vss. 3- 4 imply but do not distinctly state that Samson's parents refused to consent to his marriage with the Philistine woman. Therefore he contracted an ancient type of marriage in which his parents had no part and his wife remained in her own family home. A later editor, unfamiliar with this kind of marriage, and perhaps idealizing the character of this headstrong hero, introduces the parents into the subsequent account of the wedding ceremonies. The inevitable confusion results. At the beginning of 6 Samson's parents are with him, but at the end he is alone. Vs. 10 states, as for the first time, that his father went down to the woman at Timnah, while the subsequent context indicates that the statement was originally made regarding Samson. Vs. u probably originally stated that Samson took thirty companions in the place of his kinsmen. Recognizing these later additions, it is possible to distinguish the original narrative. The story contains a vivid picture of ancient Hebrew marriage custom;. 341 Judg. 1 43] HEBREW DELIVERERS : SAMSON Early Judean Prophetic Narratives kinsmen, or among all my people, that you must go and take a wife among the uncircumcised Philistines? But Samson said to his father, Get her for me; for she pleases me. 4His father and mother, however, did not know that it was of Jehovah; for he was seeking an opportunity against the Philis tines. Now at that time the Philistines were ruling over Israel. His sec- 5Then Samson went down to Timnah with his father and mother. And just ™ tS? as he0 came to the vineyards of Timnah, a young lion roared against him. ,Klh 6And the spirit of Jehovah rushed upon him, and he tore the beast asunder as one tears a kid; and he had nothing in his hands; but he did not tell his father or his mother what he had done. 7Then he went down and talked with the woman and she pleased Samson. 8And when he returned after a while to get her, he turned aside to see the carcass of the lion; and, behold, there was a swarm of bees in the body of the lion, and honey. 9And he scraped it out into his hands, and went on, eating as he went; and he came to his father and mother, and gave to them, and they ate, but he did not tell them that he had taken the honey out of the body of the lion. His rid- 10And Samson" went down to the woman, and gave a feast there (for so wedding bridegrooms used to do). 11And it came to pass, when they saw him, that they took thirty companions and they were with him. 12And Samson said to them, Let me now propose to you a riddle; if you can give me the correct answer within the seven days of the feast, and find it out, then I will give you thirty fine linen wrappers and thirty festal garments; 13but if you cannot give me the answer, then you shall give me thirty fine linen wrappers and thirty festal garments. And they said to him, Propose your riddle, that we may hear it. 14And he said to them, Out of the eater came something to eat, And out of the strong came something sweet, i But for sixr days they could not solve the riddle. in- 15Then on the seventh day they said to Samson's wife. Beguile your hus- o?_?s s band, that he may explain the riddle to us, lest we burn you and your father's fSPSife house with fire. Did you invite us to impoverish us ?s 16And Samson's thl'-m- wife wept continually before him, and said, You do not love me, you only swer hate me; you have given a riddle to my fellow-countrymen and have not told it to me. And he said to her, Behold, I have not told it to my father nor my mother, and shall I tell you ? 17 And she wept before him the seven days, while their feast lasted. And it came to pass on the seventh day that he told her, because she importuned him ; and she told the riddle to her fellow- countrymen. 18Then the men of the city said to him on the seventh day » 14s So Gk. Heb. has, they. p 1410 Heb. and the versions read, and his father went down to the woman and Samson made a feast. The cause of this confusion, which is contrary to the testimony of the context, has been noted in the introduction to this section. q 14H Following the felicitous translation suggested by Moore (Judges, 335). 1 1414 Heb., three, but 16 would seem to indicate that it originally read six. Gk., Syr. read fourth for seventh in51. In 17, however, Samson's wife wept before him seven days. The con tradiction is ineradicable. Probably the details regarding the time were not original in 14- ls. ¦ 1415 Following certain Heb. manuscripts and Targ. Heb. adds the meaningless phrase, t* it not? 342 MARRIAGE WITH THE PHILISTINE [Judg. 1418 Early Judean Prophetic Narratives before the sun went down, What is sweeter than honey ? and what is stronger than a lion ? And he said to them, If with my heifer you did not plow, You had not solved my riddle now.' 19Then the spirit of Jehovah rushed upon him, and he went down toHiBpoy. Ashkelon, and killed thirty of their men, and took their spoil and gave the t&efor* festal garments to those who had told the answer of the riddle. But he was dispart? very angry, and went up to his father's house." 20And Samson's bride was nre given to his companion, who had been his friend. § 148. Samson's Vengeance upon the Philistines, Judg. 15 Early Judean Prophetic Narratives , Judg. 15 *Now it came to pass after a while, in the time of wheat Sam- harvest, that Samson went to visit his wife with a kid; and he said, Let me destruc- go into the inner apartment to my wife. But her father would not allow ttePhii- him to go in. 2And her father said, I thought that you must surely hate her, mj_? so I gave her to your friend. Is not her younger sister more beautiful than ^elds she ? Take her then, instead. 3But Samson said to him, This time I shall not be to blame, if I do the Philistines an injury. 4So Samson went and caught three hundred foxes, and took torches, and turned tail to tail, and put a torch between every pair of tails. 5And when he had set the torches on fire, he let them go into the standing grain of the Philistines, and burned up both the shocks and the standing grain, with the olive yards besides. 6Then the Phihstines said, Who has done this ? And they said, Samson, the His ven. son-in-law of the Timnite, because he took his wife and gave her to his friend. _frathe And the Philistines went up, and burnt her and her father with fire. 7Then his wife Samson said to them, If this is the way you do, I swear that I will not stop until I have had my revenge. 8So he smote them hip and thigh with a great slaughter; and he went down and dwelt in the cleft of the Cliff of Etam. 9Then the Philistines went up and encamped in Judah, and spread them- Hiscapt- selves abroad in Lehi. 10And the men of Judah said, Why have you come the Ju- up against us ? And they said, We have come up to bind Samson, to do to and de- him as he has done to us. J1Then three thousand men of Judah went down t___hii- to the cleft of the Cliff of Etam, and said to Samson, Do you not know that lstine8 the Philistines are our rulers ? What then is this that you have done to us ? And he said to them, As they did to me, so have I done to them. 12And they said to him, We have come down to bind you, that we may deliver you into the power of the Philistines. And Samson said to them, Swear to me, that you will not fall upon me yourselves. 13And they said to him, No; we will simply bind you securely, and deliver you into their power; but we will not kill you. And they bound him with two new ropes, and brought him up from the Cliff. t 1418 This is a rare example of rhyme in the Heb. The closing words of the two lines are iition. 343 eglathi and hidathi. u 1419 This verse may be a secondary addition. Judg. 1514] HEBREW DELIVERERS : SAMSON Early Judean Prophetic Narratives His es- 14When he came to Lehi, the Philistines shouted as they met him. Then Sgi. the spirit of Jehovah rushed upon him, and the ropes that were on his arms thePhil- became like flax that has been burned in the fire, and his bonds melted from istines off his hands. 15And he found a fresh jawbone of an ass, and reached out his hand and, grasping it, he killed a thousand men with it. 16Then Samson said, With the jawbone of an ass have I piled them Up, With the jawbone of an ass have I slain a thousand men. 17 And when he had finished saying this, he threw away the jawbone from his hand; therefore that place was called Ramath-lehi [Throwing of the jawbone].T Origin of 18And he was very thirsty and called on Jehovah, and said, Thou hast mo_f given this great deliverance through thy servant, and now I shall die of thirst, K LeL and fall into the hands of the uncircumcised ? 19Then God cleft the Mortar which is in Lehi, and water flowed from it; and when he drank, his spirits rose and he revived; therefore its name was called En-hakkore [Spring of the caller],w which is in Lehi to this day. 20And he judged Israel in the days of the Philistines twenty years. § 149. Samson's Feat with the Gates of Gaza, Judg. 161J Early Judean Prophetic Narratives Sam- Judg. 16 xNow Samson went to Gaza, and saw there a harlot, and went in escape unto her. 2When the Gazites were toldx that Samson was there, they set g£S spies to he in wait for him all night at the gate of the city,y and they witti the were qUjet an the night, saying, When morning dawns, then we will kill KateB him. 3And Samson lay until midnight, and at midnight he arose, and took hold of the doors of the gate of the city, and the two posts, and pulled them up, bar and all, and put them on his shoulders and carried them up to the top of the mountain which is before Hebron. § 150. Samson's Betrothal to Delilah, Judg. 164-31 Early Judean Prophetic Narratives Delilah's Judg. 16 4Then afterwards he fell in love with a woman in the valley of tobrtray Sorek, whose name was Delilah. 5And the tyrants of the Philistines came totSe™ to her aQd said t° ner> Beguile him and see why his strength is so great, _u_e_by an<^ bow we may overcome him, that we may bind him to torment him, en_ow- and we will each one of us give you eleven hundred shekels of silver. 6So strings Delilah said to Samson, Tell me, I pray, why your strength is so great, and how you might be bound to torment you. 7And Samson said to her, If they v 1517 This appears to have been the popular etymology based on similarity of sound. The literal meaning is, Height of Lehi. w 1519 Lit., Spring of ihe partridge. § 149 A brief, though complete, version of a story which may originally have been told with greater details. It has no close connection with those which precede and follow, except that it belonged to the same cycle of traditions. 1 162 In the Heb. it was told has dropped out. Gk. and Lat. supply it. y IO2 The verse appears to have been somewhat expanded by a later editor. 344 FEAT WITH THE GATES OF GAZA [Judg. 167 Early Judean Prophetic Narratives should bind me with seven green bowstrings which were never dried, then I would become weak, and be like any other man. 8Then the tyrants of the Philistines brought her seven green bowstrings which had not been dried, and she bound him with them. 9Now she had men waiting in conceal ment in the inner apartment. And she said to him, The Philistines are upon you Samson. But he snapped the bowstrings as a string of tow is snapped when it comes near2 the fire. So the source of his strength was not disclosed. 10Then Delilah said to Samson, Behold, you have deceived me and told By the me lies; now tell me, I pray, with what you can be bound. nAnd he said ropes to her, If they should bind me securely with new ropes, with which no work has been done, then I should become weak, and be like any other man. 12So Delilah took new ropes, and bound him with them, and said to him, The Philistines are upon you Samson. And the men were waiting in concealment in the inner apartment. But he snapped them from off his arms like thread. 13 And Delilah said to Samson, Hitherto you have deceived me, and told Byweav me lies; tell me with what you can be bound. And he said to her, If you locks in should weave the seven braids of my head with the web, and fasten it with the pin, I would become weak and be like any other man.a 14So while he was asleep, she took the seven braids of his hair and wove it with the web, and fastened it with the pin, and said to him, The Philistines are upon you Samson. And he awoke out of his sleep, and pulled up the beam and the web. 15Then she said to him, How can you say, I love you, when you do not His dis- confide in me?b you have deceived me these three times, and have not told ofhifse. me the secret of your great strength. 16And it came to pass when she im- cret portuned him every day, and urged him, that his patience was exhausted." 17 And he confided in her, and said to her, A razor has never come upon my head; for I have been a Nazirite to God from my mother's womb. If I should be shaved, then my strength would go from me, and I would become weak, and be like any other man. 18 And when Delilah saw that he had told her all his heart, she sent and His capt- called for the tyrants of the Philistines, saying, Come up this once, for he fate _f- has told me all his heart. Then the tyrants of the Philistines came up tlorn'of to her, and brought the money in their hands. 19And she put him to sleep hlB lock8 upon her knees. Then she called for a man, and had him shave off the seven braids on his head; and she began to torment him, and his strength went from him. ^And she said the Philistines are upon you, Samson. And he awoke out of his sleep, and thought, I will go out as I have time and time again and shake myself free; for he did not know that Jehovah had departed from him. 21Then the Philistines laid hold of him, and put out his eyes; and they brought him down to Gaza, and bound him with fetters of brass; and he was set to grinding in the prison. 22But the hair of his head began to grow again after he was shaved. ¦ 16» Heb., scents. » 1613b' "* Not found in Heb., but in Gk. and probably in the original, cf. *• >'. b 161S Heb., seeing your heart is not with me. * 1610 Heb., his soul was short. 345 Judg. 1623] HEBREW DELIVERERS : SAMSON Early Judean Prophetic Narratives The 23And the tyrants of the Philistines assembled to offer a great sacrifice to tines' " Dagon their god, and to rejoice ; for they said, Our god hath delivered Samson isriumph our enemy into our power. 24And when the people saw him, they praised their god; for they said, Under our sway our god has brought low Our foe, — Him who wrought our country's woe, Him who slew many of us at a blow.d 25 And it came to pass, when they were in high spirits, that they said, Call for Samson, that he may make us sport. So they called Samson from the prison; and he made sport before them. And they placed him between the pillars. Sam-. 26Then Samson said to the young man who held him by the hand, Put me lusrtrious where I may feel the pillars on which the house rests, that I may lean upon death fljem 27j^ow fae nouse was full 0f men and women and all the tyrants of the Philistines were there; and there were upon the roof about three thousand men and women, who were looking on while Samson made sport. 28And Samson called on Jehovah, and said, O Lord Jehovah, remember me, I pray thee, and strengthen me, I pray thee, only this once, O God, that I may avenge myself on the Philistines for one of my two eyes. 29Then Samson took hold of the two middle pillars upon which the house rested, one with his right hand, and the other with his left, and leaned upon them. 30 And Samson said, Let me myself die with the Philistines. And he bent with all his might.e And the house fell upon the tyrants, and upon all the people who were in it. So those whom he killed at his death were more than those whom he killed during his life. His 31Then his brothers and all his father's household came down and took him, and brought him up and buried him between Zorah and Eshtaol in the burying-place of Manoah his father. And he had judged Israel twenty years. d ig24 This is another of the few examples of ancient Heb. poetry in which the rhyme is prominent. The passage means literally, Our god has given into our power our foe, and the devastator of our country, and he who slew many of us. An effort has been made in the transla tion to reproduce the original rhyme, which runs in the Heb.: Nathan elohenii beyddenu eth-oyebenu, we-eth mdcharib drenu. wd-dsher hlrbdh 8th-chaldlenu. • 1680 Or, pulled with all his might. burial 346 APPENDIX APPENDIX I SELECTED BIBLIOGRAPHY AND DETAILED REFERENCES GENERAL INTRODUCTIONS TO THE OLD TESTAMENT* Abbott, Life and Literature of the Ancient Hebrews, 1900. Addis, The Documents of the Hexateuch, I, II, 1893-98. Albers, Die Quellenberichte in Josua, I-XII, 1891. Bacon, Genesis of Genesis, 1892, The Triple Tradition of the Exodus, 1894. Bennett and Adeney, Biblical Introduction, 1899. Briggs, Higher Criticism of the Hexateuch,2 1897. Carpenter and Harford-Battersby, The Hexateuch, I, II, 1900. Cornill, Einleitung in das A.T.,3 1896. Driver, Introduction to the Literature of the O.T.,s 1901. Encyclopaedia Biblica. Articles, "Hexateuch," "Genesis," etc. Gunkel, The Legends of Genesis, 1902. Hastings's Dictionary of the Bible. Articles, "Hexateuch," "Genesis," etc. Holzinger, Einleitung in den Hexateuch, 1893. Kautzsch, Die Heilige Schrift des A.T., 1894. Literature of the O.T., 1899. Kautzsch-Socin, Genesis,2 1891. Konig, Einleitung in das A.T., 1893. Kuenen, The Hexateuch, 1886. Die B'ucher des A.T., 1885. McFadyen, Messages of the Prophetic and Priestly Historians, 1902. O.T. Criticism and ihe Christian Church, 1903. Moulton, The Literary Study of the Bible, 1896. Reuss, History and Literature of the O.T., 1896. Ryle, Canon of the O.T.,2 1895. Sacred Books of the O.T. (edited by Haupt). Smith, G. A., Modern Criticism and the Preaching of the O.T., 1901. Smith, W. R., The O.T. in the Jewish Church,2 1892. Steuernagel, Einleitung in den Hexateuch, 1900. Strack, Einleitung in das A.T., 1895 * Important monographs and articles in current periodicals will be referred to under De tailed References, pp. 353-356. 349 SELECTED BIBLIOGRAPHY Wellhausen, Composition des Hexateuchs und der historischen Biicher des A.T.? 1899. Prolegomena to the History of Israel, 1895. Westphal, Les Sources du Pentateuque, I, II, 1892. Wildeboer, The Origin of the Canon of the O.T., 1891. CONTEMPORARY SEMITIC AND EGYPTIAN LITERATURE Ball, Light from the East, 1899. Hogarth, Authority and Archmology, 1899. Johns, Babylonian and Assyrian Laws, Contracts and Letters, 1904. King, The Letters and Inscriptions of Hammurabi, III, 1900. The Seven Tablets of Creation, I, 1902. Lidzbarski, Handbuch der nordsemitischen Epigraphik, 1898. Schrader, Cuneiform Inscriptions and the O.T., 1885-88. Die Keilinschriften und das A.T.,3 1901. Keilinschriftliche Bibliothek, I-VI, 1891. Steindorff, Die BVutenzeit des Pharaonenreichs, 1900. Winckler, The T ell-El- Amarna Letters, 1896. HISTORY OF ISRAEL Cornill, History of the People of Israel, 1898. Encyclopaedia Biblica, article "Israel." Ewald, History of the People of Israel, 1869. Guthe, Geschichte des Volkes Israel, 1899. Hommel, Ancient Hebrew Tradition as Illustrated by the Monuments, 1897. Kent, History of the Hebrew People, The United Kingdom,11 1904. Kittel, History of the Hebrews, I, 1895-96. Klostermann, Geschichte des Volkes Israel, 1896. Marquart, Fundamente Israelitischer und Judaischer Geschichte, 1896. Piepenbring, Histoire du Peuple Israel, 1898. Renan, History of the People of Israel, 1896. Sayce, The Early History of the Hebrews, 1897. Smith, H. P., Old Testament History, 1903. Stade, Geschichte des Volkes Israel, I, 1889; II, 1888. Wade, Old Testament History, 1903. Wellhausen, Sketch of the History of Israel and Judah, 1891. Israelitische und Judaische Geschichte, 1897. Winckler, Geschichte Israels in Einzeldarstellung, 1895-1900. " Alttestamentliche Untersuchungen, 1892. CONTEMPORARY SEMITIC AND EGYPTIAN HISTORY Buhl, Geschichte der Edomiter, 1893. Erman, Life in Ancient Egypt, 1894. Goodspeed, History of the Babylonians and Assyrians, 1902. 350 SEMITIC AND EGYPTIAN HISTORIES Hommel, Geschichte Babyloniens und Assyriens, 1885. von Landau, Die Phbnizier in Das alte Orient, II, 4, 1901. Maspero, The Dawn of Civilization, 1895. Struggle of the Nations, 1897. McCurdy, History, Prophecy and the Monuments, I-III, 1894-1901. Meyer, Geschichte des alien Aegyptens, 1887. Geschichte des Alterthums, I, 1884. Miiller, W. M., Asien und Europa nach altdgyptischen Denkmaler, 1893. Paton, Early History of Syria and Palestine, 1901. Petrie, History of Egypt I-III, 1899. Pietschmann, Geschichte der Phonizier, 1889. Radau, Early Babylonian History, 1900. Rogers, History of Babylonia and Assyria, I, II, 1900. Sayce, Babylonians and Assyrians, 1900. " The Hittites, 1890. Tiele, Babylonisch-assyrische Geschichte, 1886-88. Wiedemann, Geschichte von Alt-Aegypten, 1891. Winckler, Untersuchungen zur altorientalischen Geschichte, 1889. " Die Vblker Vorderasiens, 1899. GEOGRAPHY Buhl, Geographic des alien Pal'dstina, 1896. Cooke, Palestine in Geography and History, I, II, 1901. Smith, Historical Geography of the Holy Land,6 1899. Stewart, The Land of Israel,2 1900. ARCHEOLOGY Benzinger, Hebraische Archaologie, 1894. Hilprecht, Recent Research in Bible Lands, 1896. Nowack, Lehrbuch der hebraischen Archaologie, I, II, 1894. Perrot and Chipiez, History of Art in Antiquity, 1884-92. HEBREW LEXICONS AND GRAMMARS Brown-Briggs-Driver, Hebrew and English Lexicon of the Old Testament, 1891. Gesenius-Buhl, Hebrdisches Handworterbuch,13 1899. Gesenius-Kautzsch, Hebrew Grammar,25 1898. Siegfried-Stade, Hebrdisches W'drterbuch, 1893. Stade, Lehrbuch der hebraischen Grammatik. RELIGION OF ISRAEL Budde, Religion of Israel to the Exile, 1899. Dillmann, Handbuch der alttestamentlichen Theologie, 1895. Duff, The Theology and Ethics of the Hebrews, 1902. 351 SELECTED BIBLIOGRAPHY Marti, Geschichte der Israelitischen Religion,3 1897. Montefiore, Religion of the Ancient Hebrews, 1892. Robertson, The Early Religion of Israel, 1903. Schultz, Old Testament Theology, I, II, 1892. Smend, Lehrbuch der alttestamentlichen Religionsgeschichte, 189S. Ton Gall, AltisraelUische Kultstatten, 1898. RELIGIONS OF CONTEMPORARY PEOPLES Barton, A Sketch of Semitic Origins, 1902. Curtiss, Primitive Semitic Religion To-day, 1902. Jastrow, Religion of Babylonia and Assyria, 1898. Lenormant, Beginnings of History, 1882. de la Saussaye, Religions-Geschichte, I, 1897. Smith, W. R., Religion of the Semites. Wellhausen, Reste arabischen Heidenthums, 1897. COMMENTARIES Genesis Budde, Urgeschichte, 1883. Davis, Genesis and Semitic Traditions, 1894. Dillmann, Genesis, I, II, 1888. Dods, Genesis. Driver, Genesis, 1904. Gunkel, Genesis, 1902. Schopfung und Chaos, 1895. Holzinger, Genesis, 1898. Mitchell, The World Before Abraham, 1902. Ryle, The Early Narratives of Genesis, 1892. Spurrell, Notes on the Hebrew Text of Genesis, 1896. Strack, Genesis, 1897. Wade, The Book of Genesis, 1896. Exodus Baentsch, Exodus-Leviticus, 1902. Dillmann, Exodus and Leviticus, 1880. Holzinger, Exodus, 1900. Numbers Baentsch, Numeri, 1903. Dillmann, Numeri, D euteronomium und Josua, 1886. Gray, Numbers, 1903. Holzinger, Numeri, 1903. Deuteronomy Driver, Deuteronomy, 1895. Oettli, Das D euteronomium und die Biicher Josua und Richter, 189S. Steuernagel, Das D euteronomium, 1898. 352 COMMENTARIES Joshua Holzinger, Josua, 1901. Steuernagel, Josua, 1898. Judges Budde, Das Buch Richter, 1897. " Richter und Samuel, 1890. Cooke, The History and Song of Deborah, 1892. Moore, Judges, 1895. Nowack, Richter, 1900. Ruth Bertholet, Ruth, 1898. Nowack, Ruth, 1901. DETAILED REFERENCES The following detailed references have been prepared especially to meet the needs of college and Bible classes and private readers. They do not aim to give a complete bibliography, but rather to call attention to the more important books and sections dealing with a given topic. Naturally, greater prominence is given to works written in English, but significant chapters or articles in French or German sources are also referred to and are distinguished by being printed in italics, and at the end of each section. To economize space the standard works are represented simply by the names of their authors, followed by the initial letters of the chief words in the titles. Whenever there is any doubt regarding the meaning of the abbreviations, they can be readily identified by referring to the Selected Bibliography (pp. 349 ff.), where each book will be found classified alpha betically according to the name of its author. In the classification of the references the order of the main divisions of this volume has been followed so that they can be used, in connection with the text, as guides in further systematic, comprehensive study. The History of Israel's Early Records General Introduction: Encyc. Bib. II, 2075-82; Gunkel LG 1-36, 88-122; Kautzsch LOT 1-30; Bacon GG 10-26; Abbott LLAH; McFadyen MPPH 1-20; Mitchell WA 1-35. Literary Form: Gunkel LG 37-87; Moulton LSB 221-254. History and Method of the Critical Analysis : Hastings DB II, 363-6; Encyc. Bib. II, 2045-50; Carpenter and Battersby H I, 1-69; Bacon GG 27-54; Cheyne, Founders of O.T. Criticism; McFadyen OTC 137-173; Briggs, Biblical Study, chap. VII; Briggs HCH chaps. IV, VI; Westphal, SP I, 45-228; Cornill, EAT 18-26; Holzinger EH 25-70. Characteristics, Dates and History of the Different Groups of Narratives: Hastings DB II, 367-75; Encyc. Bib. II, 2050-9; Driver 353 DETAILED REFERENCES LOT8 116-159; Bacon GG 55-96; Kautzsch LOT 31-45, 94, 95, 106-120; Carpenter and Battersby H I, 70-184; Gunkel LG 123-160; Wellhausen PHI 295-362; Kuenen H; Mitchell WA 36-67; Cornill, EAT 42-68; Hol zinger EH 71-504. For the documents J, E and P separately restored cf. Bacon GG 227-350 and TT 281-382. A continuous analysis of each is found in Duff TEH 219-285. The Beginnings or Human History Geographical Background. (1) Babylonia: GoodspeedBA 3-13; Encyc. Bib. I, 214; Maspero DC 702-784; Rogers BA I, 266-301. (2) Egypt: Erman LAE 7-28; Maspero DC 1-46. (3) Syria and Arabia: Maspero SN 1-19; Encyc. Bib. IV, 4845-50; Hastings DB 131-5; Cuinet, Syrie, Liban et Palestine. Historical Background. (1) Origin and movements of the primitive Semitic peoples: Barton SSO 1-29; Encyc. Bib., article "Semitic Languages"; Hastings DB V, 83-91; Wright, Comparative Semitic Grammar, 1-10; Brin- ton, Cradle of the Semites. (2) Early Babylonian History and Civilization: Goodspeed BA 49-99; Radau EBH; Sayce BA; Hastings DB I, 224-7. (3) Egyptian History and Civilization; Erman LAE 36-52, 79-101; Encyc. Bib. II, 1231-7; Maspero DC 153-536. (4) Early History of Syria and Arabia: Paton EHSP 1-47; Maspero SN 49-67; McCurdy HPM I, 9,17, 126-128, 134-140; Hastings DB I, 81-152. The Religious Background: Goodspeed BA 99-106; Jastrow RBA 51-406, 556-689; Maspero DC 621-701; Barton SSO 81-268; Smith RS; de la Saussaye RG I, 88-241; Pietschmann GP 152-237. Analysis of the Sources : Carpenter and Battersby H II, 1-17; Bacon GG 97-118; Driver LOT8 14, 15; Mitchell WA 68-72. Origin of the Stories and their Ancient Parallels: cf. Appendices III-V; Ryle ENG; Davis GST; Lenormant BH; articles "Creation, Cosmogony, Fall, Cain, Flood, Deluge, Babel," in the Bible dictionaries; Ball LE 1-50; King STC; Radau, The Creation Story of Genesis; Jastrow RBA 407-555; Schrader KAT3 and KB 2, parts 1, 2; Gunkel SC; Budde U. Literary Analysis and Interpretation: Mitchell WA 73-280; Driver, G; Smith OTH 11-34; Dillmann G I, 27-394; Gunkel G 1-145; Holzinger Gl-123. Religious Teachings : McFadyen MPPH 27, 28, 32-8; Horton, Reve lation and the Bible, 1-49; Smith MCPOT 89-98. The Traditional Ancestors of the Hebrews Historical Background. (1) Babylonia: Goodspeed HBA 107-130; Rogers HBA I, 386-407; Encyc. Bib. I, 445-6; Hastings DB I, 227; King LIH III. (2) Egypt: Erman LAE 102-129, 520-550; Maspero SN 209-340. (3) Canaan: Paton EHSP 47-121; Maspero SN 126-208. Analysis of the Sources. (1) Abraham Stories: McFadyen MPPH 27-42; Hastings DB I, 13, 14; Carpenter and Battersby H I, 272-3, II, 18-37; Driver LOT8, 15, 159; Bacon GG 118-152. (2) Jacob Stories: 354 REGARDING THE ANCESTORS OF THE HEBREWS McFadyen MPPH 43-48; Hastings DB II, 526; Carpenter and Battersby H I 273-4, II, 37-58; Bacon GG 152-185; Driver LOT8, 16, 17. (3) Joseph Stories: McFadyen MPPH 48-52; Hastings DB II, 769, 770; Kittel HH I, 144-7; Bacon GG 185, 223; Carpenter and Battersby H II, 59-79; Driver LOT8, 17, 18. Literary Analysis and Interpretation : Dillmann G I, 395-413, II, 1-492; Driver G; Smith OTH 35-51; Gunkel G 146-44; Holzinger G 124- 265. Origin and Historical Basis, (l) Abraham Stories: article "Abraham" in Encyc. Bib. and Hastings DB; Cornill HPI 27-32; Paton EHSP 34-46; Bacon in New World, vol. VIII ; Kittel HI I, 114-183. (2) Genesis 14 : Carpenter and Battersby H I, 164-171; articles in Expository Times by Driver, Oct., Dec, 1896, by Johns, Oct., 1903; Ball LE 65-71; King LIH. (3) Jacob Stories: articles "Jacob" and "Esau" in Encyc. Bib. and Hastings DB. (4) Joseph Stories: article "Joseph" in Encyc. Bib. and Hastings DB; Kittel HH I, 183-191; Maspero SN 69-72; Ball LE 73-81. (5) Religious Teachings: Hastings DB II, 147-8; McFadyen MPPH 29-32, 38-51, 76-83; Duff TEH 24-37; Smith MCPOT 98-109. Deliverance of the Hebrews from Egypt Historical Background: Encyc. Bib. II, 1240-2, 2218-2221; Paton EHSP 74-150; Erman LAE 102-550; McCurdy HPM I, 173-189; Maspero SN 296-440,453-481; Cornill HPI 39-95; Hastings DB I, 394-398, 661-2; Sayce, Egypt of the Hebrews and Herodotus; Ball LE 83-130; Winckler TAL; Steindorff BP; Winckler AOF I, part 2. Analysis of the Sources: Hastings DB I, 806-7; Carpenter and Bat tersby H II, 79-103; Driver LOT8 22-28; Bacon TT 1-103; Holzinger G VII-XX. Literary Analysis and Interpretation: McFadyen MPPH 52-55; Baentsch E 1-137; Holzinger E 1-53; Kuenen BAT 143. Historical Probability of the Exodus : Budde RIE 9-13; Smith OTH 52-61; Encyc. Bib. II, 1433, 2219-20; Kittel HH I, 185-6; Maspero SN 440-450; Hervey in the Expositor, Dec, 1893; Toy in the New World, Mar., 1893; in the Expository Times, Hommel, Mar., 1899; Orr, Apr., 1897; Prasek, Mar., Apr., June, Aug., 1900; Sayce, Apr., 1899; Wright, Was Israel ever in Egypt ? Character and Work of Moses: Kittel HH I, 227-281; Cornill HPI 41-3, 48; Hastings DB III, 438-446; Biblical World VII, 105-119; Kent HHP11 I, 43-45; Smith OTJC 302-4, 311; Marti RI 53-59. The Hebrews in the Wilderness and East of the Jordan The Geographical Background: Trumbull, Kadesh-barnea; article "Wilderness" in Bible dictionaries; Palmer, The Desert of the Exodus. Analysis of the Sources: Hastings DBI, 808-11, III, 567-73; Encyc. Bib. II, 1443-50, III, 3440-9; Bacon TT 104-278; Driver LOT8 30-40, 35.5 DETAILED REFERENCES 60-69; Gray N XXIX-XXXIX; Driver D XIV-XIX; Carpenter and Bat tersby H II, 103-138, 183-256. Literary Analysis and Interpretation: Gray N; Driver D 1-62, 106-131, 417-426; Baentsch E 138-305; Holzinger E 53-150; Baentsch N; Holzinger N. Historical Basis of the Narratives : Hastings DB I, 804-6;, Encyc. Bib. II, 2222-3; Smith OTH 61-72; Gray N XLII-LII; Paton EHSP 122-156. Origin of Israel's Religion : Encyc. Bib. II, 2221-2; Budde RIE 12-38; Marti RI 59-73; SmendLAR 12-48; de la Saussaye RGl, 245-266; Nowack, Die Entstehung der israelitischen Religion. Conquest and Settlement of Canaan The Land of Palestine : Kent11 HHP 1, 18-26; Smith HGHL 46-59; Stewart LI 5-21, 65-338; Hastings DB III, 640-8; Encyc. Bib. Ill, 3534- 45; Cooke PGH I; Stade GVI I, 100-113. Conditions in Canaan: Encyc. Bib. II, 2223-5; McCurdy HPM I, 199-205, 225-7; Stewart LI 28-35; Paton EHSP 157-160; Maspero SN 111- 208; Winckler TAL; Stade GVI I, 113-126. Analysis of the Sources: Hastings DB II, 779-785, 801-9; Encyc. Bib. II, 2600-9, 2633-2642; Driver LOT8 103-116, 160-171, 453-456; Carpenter and Battersby H II, 303-359; Kittel HH I, 264-275, II, 1-21; Moore J XIII-XXXVII; Cornill EAT 86-105; Albers QJ; Budde BRS 1-166, BR IX-XX. Literary Analysis and Interpretation: McFadyen MPPH 110-121, 126-138; Moore J; Cooke HSD; Encyc. Bib. II, 2222-9; Budde BR; Nowack Ri, Ruth; Bertholet R. Nature of the Conquest and Settlement: Hastings DB II, 786-8; Encyc. Bib. II, 2225-8; Kittel HH I, 275-300, II, 60-76; Kent HHP11 I, 59-61 ; Smith OTH 71-86; Stade GVI I, 133-145 ; Steuernagel, Die Ein- wanderung der israelitischen St'dmme in Kanaan. Location of the Different Tribes : Hastings DB III, 648-50; Kittel HH I, 275-311; Kent HHP11 I, 61-70; Stade GVI I, 145-173. The Deliverers of the Hebrews : Kent HHP11 I, 71-83; Smith OTH 87-105; Kittel HH II, 60-92; Renan HPI I, 241-258, 273-300; Smith HGHL 381-397; Stade GVI I, 173-196. The Religious and Social Life of the Hebrews : Kent HHP11 I, 89-98; Smith OTH 103-105 ; McCurdy HPM I, 31-38, 52-55; Renan HPI I, 218-240 ; Kittel HH II, 93-102 ; Schultz OTT I, 139-151 ; Montefiore RAH 55-72; Budde RIE 39-76; Smith RS 140-212; Duff TEH 9-21; Day, Social Life of the Hebrews; Smend LAT 48-55, 61-63, 70-74, 130-151 ; Benzinger HA 364-382, 405-9, 431-7; SeUin, Beitrage zur israel itischen und jiidischen Religionsgeschichte, Heft II. 3§6 JUDEAN PROPHETIC NARRATIVES II WORDS AND EXPRESSIONS PECULIAR TO THE DIFFERENT NARRATIVES The following lists contain only those words and expressions occurring six or more times in Genesis to Judges inclusive, and found at least three out of every four times in the group of narratives of which they are a char acteristic. Where they do not occur outside the given group of narratives, except in editorial additions, the fact is indicated by a *. At least five references are usually given to representative passages in which the word or expression is found. Additional references and fuller tables of words, including those less distinctive, will be found in Carpenter and Harford- Battersby, Hexateuch, I, 185-221 (based on the RV with Hebrew equiv alents), and in Holzinger, Einleitung in den Hexateuch, 93-110, 181-191, 283-291, 338-352 (based on the Hebrew). Judean Prophetic Narratives After this manner or in this manner. Gen. 1825, 3917, 19, 442, Josh. 231. And it came to vass when. Gen. 61, 4321, 4424, Josh. 1713. As far as* (lit., as you come). Gen. IO19- 30, 1310, 2518. Before or not yet. Gen. 25, 194, 2415- 45, Ex. 930, IO7, 1234. Beget, to* Gen. 418, IO8- ls- ls- 24- 26, 2223, 253. Behold now* Gen. 1211, 162, 1821- 31, 192- 8, 272. Bless, to. Gen. 122, 241, 2624, 3027, 395, Josh. 1714, Judg. 1324. Both . . . and, or (with negative), neither . . . nor. Gen. 2425> **, 3219, 438, 4416, 4634, 473. 19, Ex. 410, 514, 1231. Bow the head and worship* Gen. 2426- 48, 4328, Ex. 431, 1227, 348. Brick and make bricks* Gen. ll3, Ex. I14, 57- 8- 14> 16' 18. Brother, his (=the second of two).* Gen. 421, IO25, 2221, 2526, 3829. Call upon the name of Jehovah, to* Gen. 426, 128, 134, 2133, 2625, Ex. 345. Called the name or his name was called. Gen. ll9, 1922, 2934, 306, Ex. 1523, Josh. 726, Judg. 1324. Camels* Gen. 1216, 2410, 3043, 3117, 3725, Ex. 93. Canaanite. Gen. IO18, 126, 243^ 37, 5011, Num. 1443' 45- Cattle or Possessions. Gen. 420, Ex. 93' 4- 6- 7 19, IO26. Come down, to (of Jehovah to the earth). Gen. 115> 7, 1821, Ex. 38, 19n, 18, 20> 345. Comfort, to. Gen. 529, 2467, 3735, 3812, 5021. Conceive, to, or be with child. Gen. 41- 17, 164' u, 1936, 212, 2521, Num. ll12. Consume, to, or destroy. Gen. 1823. 24, 1915' 17, Num. 1626. Cry or complaint. Gen. 1821, 1913, 2734, Ex. 37, ll6, 1230. Dwell in the midst of or among, to. Gen. 243, Josh. 625, 97- 16- 22, 1313, Judg. I29- 32. 357 PECULIARITIES OF THE DIFFERENT SOURCES East of. Gen. 28, 324, ll2, 128, 13lla, Josh. 72. Fall on the neck and weep, to. Gen. 334, 4514a, 4629. Find favor, to. Gen. 68, 183, 1919, 325, Ex. 3312- 13. 16, Num. ll11- ls. Flock or drove* Gen. 292a, 3. 8, 3040, 3216a- 19. Flocks and herds or sheep and oxen. Gen. 1216, 135, 2435, Ex. 93, IO9- 24, Num. ll22. Flowing with milk and honey. Ex. 38- 17, 333. Num. 1327, 148, 1613. Garden. Gen. 28"10. 15, 31"3, 1310. Goshen, land of* Gen. 4510, 4628a. 29> 34, 471- 4, Ex. 822, 926. Hasten or make haste, do quickly, to. Gen. 186ab' 7, 1922, 2418- 20, 2720, 4330, 4411, 459> 13, Ex. 218, IO16, 1233, 348, Josh. 814> 18, Judg. 1310. Hearken or listen to the voice of, to. Gen. 317, 162, Ex. 318, 48- 9. In the direction of. Gen. 1019a'b' 30, 1310, 2518. Invoke for themselves a blessing like that of Israel, to. Gen. 123, 1818, 2218, 264, 2814. Know, to, or to enter into marriage relation with. Gen. 41- 17> 25, 195, 8, Little ones. Gen. 438, 508, Ex. IO10' 24, 1237, Num. 1431. Look, to. Gen. 1816, 1928, 26s, Ex. 1424, Num. 2120, 2328. Looked and beheld or saw and beheld or beheld and lo. Gen. 813b, 182, 1928, 2463, 268, 292, 331, 3725b, Ex. 32, Josh. 513, 820. Lord, my. Gen. 3135, 325, 4320, 449, Josh. 514. Make supplication for, to. Gen. 2521a'b, Ex. 88' 28-30, 928, IO17. Maid-servant. Gen. 1216, 161- 5> 8, 2435, 309- 12- 43, 32s- 22, 331' 6, Ex. ll5. Messenger of Jehovah. Gen. 167' 9' u, 22u> ls, Ex. 32, Num. 2222"27' 31- 34. Nativity or kindred. Gen. ll28, 121, 244^ 7, 313, 329, Num. IO30. Now or this once, this time. Gen. 223, 1832, 2934, 3020, 4630, Ex. 927, IO17. Perhaps or it may be. Gen. 162, 1824^ 28-32, 24s- 39, 3220, 4312, Num. 226. "• 33. Prosper, to. Gen. 2421- 4°. 42. 56, 392. 23. Provender* Gen. 2425' 32, 4227, 4324, Judg. 1919. Remained, not one, or was not left. Gen. 4718, Ex. 831, IO19' 26, 1428b, Josh. 817. Run, to. Gen. 182. 7, 2417. 2°. 28, 2912, 334, 4114, Josh. 722, 819. Sake of, for the, or because. Gen. 317, 821, 1213- 16, 1826- 29. 31, 2624, Ex. 916a; 138. Servant, your (as a periphrasis for /). Gen. 183' 5, 4432' 33, Josh. 106a. Sheol or the grave, pit. Gen. 373S, 4238, 4429- 31, Num. 163°. 33. Sinai, Mount. Ex. 19llb> 18. 2°. 23«, 342. 4. Spread abroad or break forth, make a breach to. Gen. 2814, 3030- 43, 3829, Ex. I12, 1922- 24. Spring or fountain. Gen. 167a' b, 2413- 16. 29- 30. 42, 45, Ex. 1527. Stubborn, to be. Ex. 815- 32, 97- 34, IO1. Task-masters. Ex. 37, 56' 10- 13. Therefore they called or it was called. Gen. ll9, 1922, 2934, 306, SI48, 3317, 5011, Ex. 1523, Josh. 726. Three days' journey. Gen. 3036, Ex. 318, 53, 827, Num. 1033a. What is this? Gen. 313, 1218, 2610, 2720, Ex. 42, 145- u. 358 EPHRAIMITE PROPHETIC NARRATIVES Where? Gen. 39, 49, 168, 189, 195, 3821, Ex. 220. Younger (of two sons or daughters). Gen. 1931> 34> 38, 2523, 2926, Josh. 626, Judg. 615. Ephraimite Prophetic Narratives After these things. Gen. 151, 221, 397, 401, 481, Josh. 2429. Allow or give leave, to. Gen. 206, SI7, Num. 2021, 2123, 2213. Amorite (as a designation for the original occupants of Palestine). Gen. 1516, 4822, Num. 1329, 2113a- 21- 31, Josh. 105a. 24s- 15^ 18. Bereave, to. Gen. 2745b, 3138, 4236, 4314a< b, Ex. 2326. Dream. Gen. 203> 6, 2812, 3110- 24, 37, 40, 41, 429, Num. 126, Judg. 713. Fear or be afraid. Gen. 2011, 2212, 4218, Ex. I17' 21, Josh. 2414. God (Elohim). Gen. 31s' 29- 42, Ex. 36, Num. 1213. Here am I* Gen. 221' 7< n, 3111, 462, Num. 1440. Maid. Gen. 2017, 2110a. 12, 303, 3133, Ex. 25, 2010- 17. Master. Gen. 3719, Ex. 213- 22- 28« 29a. h- 3ia-h- 36, 228- "• 14, 2414, Num. 2128, Josh. 2411. Messenger of God. Gen. 2117, 2812, SI11, 321, Ex. 1419a. Minister, to. Gen. 394, 404, Ex. 2413, 3311, Num. ll28, Josh. I1. River, the (of the Euphrates). Gen. 3121, Ex. 2331, Num. 225b, Josh. 242> 14. Speak to or with, to. Gen. 3124- 29, Ex. 199, 2019a-b- 22, 339, Num. ll17, 2219, Josh. 2427. Steal, to. Gen. 3033, 3119- 26- 3°. 32- 39a, 4015a, Ex. 2015, 2116, 221"4- 7a-b- 8, 12_ Late Priestly Narratives Aaron the Priest. Ex. 3110, 3519, 3821, 3941, Josh. 214. 13. Assemble or be assembled, to. Num. I18, 1619, 208a' 10, Josh. 181, 2212: Be a god, to (be their God). Gen. 177- 8, Ex. 67, 2945, Num. 1541. Beast of the earth. Gen. I24' 25- 30, 92< 10. Circumcise, to. Gen. 1710. 12"14> 23"27. 214, 3415- 17- 22. 24, Ex. 12«. «. Cities with their villages. Josh. 1323- 28, 1532"62, 169, 1824. 28. Congregation, the (of Israel).* Ex. 123, Josh. 2230. Create, lo (the heavens and the earth). Gen. I1- 21- 27, 23- 4a, 51, 67. Creep, to (move, teem). Gen. 12«. 28> 30, 78, 817^ 19, 92. Cut off from his people, that soul shall be. Gen. 1714, Ex. 1215> 19, Num. 1530, 1913- 20. Die, to, or to breathe the last. Gen. 617, 721, 258^ 17, 3529, 4933, Josh. 2220. Divide, to, or to separate. Gen. 14> 6- 7- 14- 18, Num. 169' 21. Dwelling, the. Ex. 259, Num. 329- 35- 38, Josh. 2219> 29. Eleazar the priest. Ex. 623> 2S, Num. 332, 1637, 202s. 28. El Shaddai or God Almighty* Gen. 171, 283, 3511, 483, Ex. 63. Ephron the Hittite* Gen. 238"16, 259, 4929, 5013. Establish a covenant, to. Gen. 618, 99^ "• 17, 177- 19- 21, Ex. 64. Family. Gen. 819, Num. 265- 6- 12- 13. Families, according to your. Gen. 819, IO5- 20- 31, 3640, Ex. 617- 26. Father's house. Ex. 614, Num. 1-4, Josh. 2214. Fruitful and multiply, to be* Gen. I22- 28, 817, 91- 7, 1720, 3511, Ex. I7. 359 PECULIARITIES OF THE DIFFERENT SOURCES Generations. Gen. 69, Num. 1514- 21, Josh. 2227, Judg. 32. Generations, these are the* Gen. 24a, 69, IO1, ll10- 27, 2512- 19, 361- 9 Glory of Yahweh. Ex. 167- 10, 2416, 2943, Num. 1410, 1619- 42, 206. Heads of fathers* Ex. 625, Num. 173, 3126, Josh. 141, 1951, 211. Hosts (of Israel). Ex. 626, 74, 1217- 41- sl, Num. I3. 52, 23- 9' 16- 18- 24' 32 Jehovah, know that I am. Ex. 67, 75, 144- 18, 1612. Jehovah commanded Moses, as* Ex. 4025- 27' 29« 32, Num. I19, 233, 264, 27". Journeyed and encamped. Ex. 1320, 171, 192, Num. 2110- lla, 221, 33s-48. Korah* Num. 161- 5- 8. 16. 19. 24- 27a> 32b, 269"11, 273. Land of Canaan. Gen. ll31, 125a-b, 1312, 163, Num. 132' 17, 2619, Josh. 512, 141. Machpelah* Gen. 239. 17- 19, 259, 4930, 5013. Male and female* Gen. I27, 52, 619, 716. Memorial. Ex. 1214, 139, Num. 1640, 3154, Josh. 47. Month and day. Gen. 711, 84- 13, Ex. 122- 3> 6, 161, 191, Josh. 419, 510. Number, to. Num. I3- 19' 44- 49, 315> 39- 42. Old (was so many years). Gen. 532, 76, ll10, 124b, 1616, Ex. f, Num. 1429, 262- 4. Padan-aram* Gen. 282- s"7, 3118, 3318b, 359, 4615. Perfect or without blemish. Gen. 69, 171, Ex. 12s, Num. 2936. Prince (or ruler).* Gen. 236, 2516, 342, Num. I16- 44. Sign, be for a. Gen. I14, 913, 1711, Ex. 1213, Num. 1638. Spy out the land, to. Num. 132> 16- 21b' 25- 32, 146- 34. 36- 38, 1539. Swarm, to. Gen. I20, 721, 817, 97. Thousands of Israel. Num. I16, 31s, Josh. 2214- 21- 30. Tribe. Ex. 312- 6, Josh. 2214. The years of the life of. Gen. 231, 257- 17, 478- 28, Ex. 618- 20. Uncircumcised. Gen. 1714, Ex. 612- 30, 1248, Lev. 1923. Unclean, to be. Gen. 3413- 27, Lev. 53, Num. 3534. Wilderness of Sinai or Mount Sinai. Ex. 161, 191, 2416, Num. I1- 10. Wilderness of Zin* Num. IS21, 201, 2714, 3336, 343, Josh. 151- 3. Work, to do. Gen. 22- 3, Ex. 1216, 3529- 35, 361"8, Num. 43, 297. You and your descendants after you. Gen. 99, 177"10, 19, 3512, 484, Ex. 2843, Num. 2513. Ill BABYLONIAN ACCOUNTS OF CREATION Since the brilliant Assyriologist George Smith in 1875 aroused the in terest of the civilized world by the announcement of his discovery, among the tablets from the library of Ashurbanipal in the British Museum, of certain fragments of the Babylonian poem of creation, the efforts of excavators and scholars have been devoted to recovering the complete version. In the voluminous literature which has grown up about the subject, Smith's The Chaldean Account of Genesis, 1876, occupies the 360 IMPORTANT TRANSLATIONS position of priority. Additional knowledge and new discoveries have almost completely superseded the results presented in earlier works. The more important modern English translations are by Jastrow (RBA; cf. also forthcoming revised German edition), by Muss-Arnolt in Assyr ian and Babylonian Literature, 1901, and by King (STC, vol. I). The latter contains much fresh material, including twenty-eight new fragments in addition to the twenty-one hitherto published. Among these are the opening and closing lines of the important sixth tablet, which describe the creation of man by Marduk. The translation is also provided with a valua ble introduction and foot-notes. Vol. II contains a reproduction of the texts, and vol. I a translation of the same with careful reconstructions so that the Semitic student is placed in command of all the available data. Also significant are the chapters by Driver in Authority and Archmology and the article "Creation" by Zimmern in the Encyclopaedia Biblica. The important German translations and treatises on the subject are: Das Babylonische W eltschbpfungsepos, published by Delitzsch in 1896, Assyrisch-Babylonische Mythen und Epen, 1900, by Jensen in Schrader's KB, Gunkel's Schbpfung und Chaos in Urzeit und Endzeit, 1895, Loisy's Les Mythes babyloniens et les premiers chapitres de la Genese, 1901, and Zimmern's Biblische und babylonische Urgeschichte, 1901. A com parative treatment of the subject is found in Lukas, Die Grundbegriffe in den Kosmologien der alten Vblker. Mr. King's discoveries have demonstrated rather conclusively that the Babylonian poem of creation, which comes from the great library of Ashurbanipal, was written on seven numbered tablets, each containing between one hundred and thirty-eight and one hundred and fifty-six lines. In their present form they date from the seventh century B.C., but they are evidently copies of much earlier Babylonian originals, for Marduk, the god of Babylon, not Ashur, is the hero in honor of whom the poem was written. References to the dragon-myth and bas-reliefs and cylinder-seals representing scenes from it, indicate that it doubtless was known as early as 2000 B.C. The existence of many variant versions, as, for example, that preserved by the Babylonian priest Berosus, which made Bel, not Marduk, the conquering, creating god, also indicates that the original story came from a very early period. Its literary history is strikingly similar to that of many of the traditions in the opening books of the Old Testament. "It is of a distinctly com posite character, and bears traces of a long process of editing and modi fication at the hands of the Babylonian priests. Five principal strands may be traced which have been combined to form the poem; these may be described as (1) The Birth of the gods; (2) The Legend of Ea and Apsu; (3) The Dragon-myth; (4) The actual account of Creation; and (5) The Hymns to Marduk under his fifty titles" (King STC I, LXVII). Coming as it does from that earlier Semitic people who most powerfully influenced the Hebrews, the analogy is most significant. Independent of the larger composite poem of the creation and con taining no references to the dragon-myth is a fragment, written both in 361 BABYLONIAN ACCOUNTS OF CREATION Sumerian and Babylonian, which appears to represent an older and simpler version of the creation of the world by Marduk. It is published in Cuneiform Texts, part XIII, pis. 35 ff., and has been translated by Pinches JRAS XXIII (new series), pp. 393 ff.; by Jensen in Schrader's KB VI, pp. 38 ff.; King STC I, pp. 130 ff. The striking Semitic poetic parallelism is even more apparent in the original than in the translation. THE SUMERO-BABYLONIAN ACCOUNT OF THE CREATION OF THE WORLD BY MARDUK Condi- The holy house, the house of the gods, in a holy place had not yet been made ; fore'crJ ^° ree(^ n*d sprung up, no tree had been created ; ation No brick had been laid, no building had been erected ; lof63 " No house had been constructed, no city had been built ; No city had been made, no creature had been brought into being ; Nippur had not been made, Ekur had not been built ; Erech had not been made, Eana had not been built; The Deep (Apsu) had not been made, Eridu had not been built ; Of the holy house, the house of the gods, the habitation had not been made ; All lands were sea. Creation Then there was a movement in the midst of the sea ; Sand and ^* tnat t'me Eridu was made, and Esagil was built, cities Esagil, where in the midst of the deep the god Lugal-du-azaga dwells, (U-U) fjjg cjj.y. Babylon was built, and Esagil was finished. Spirits The gods, the spirits of the earth (Annunaki), Marduk made at the same time, ?_5_6)h The holy city, the dwelling of their hearts' desire, they proclaimed supreme. Man- Marduk laid a reed on the face of the waters, kind (17- jje forme(i (just and poured it out beside the reed ; That he might cause the gods to dwell in the dwelling of their hearts' desire, He formed mankind. With him the goddess Aruru created the seed of mankind. Animals The beasts of the field and living things in the field he formed. !reathe The Tigris and Euphrates he created and established them in their place ; rivers Their names he proclaimed in goodly manner. Vegeta- The grass, the rush of the marsh, the reed and the forest he created, Slid anf- The green herb of the field he created, mais (25- The lands, the marshes and the swamps ; 30 ' The wild cow and her young, the wild calf, the ewe and her young, the lamb ot the fold. Orchards and forests; The he-goat and the mountain goat . . . The remaining ten lines are fragmentary. The following can be restored with considerable confidence on the basis of the close parallels in the first part of the poem: The be- The Lord Marduk built a dam beside the sea. ginning of city t'viIm. Reeds he formed, trees he created ; 40)° " Bricks he laid, buildings he erected ; Houses he made, cities he built ; Cities he made, creatures he brought into being. Nippur he made, Ekur he built; Erech he made, Eana he built. 362 THE CREATION EPIC Since it is composed of several originally distinct myths, the later and longer poem of the creation (designated among the Assyrians by its opening words, Enuma elish, "When in the Height") has many more characters and a much more complex plot. Its central episode is Marduk's successful conflict with Tiamat, the personification of chaos, the mingled air, earth and water out of which the material world was destined to be created. It is significant that Tiamat is from the same root as the Hebrew word tehom in Genesis l2 which is translated deep. The plot turns on the victory of the gods of order, championed by Marduk, over Tiamat and her followers, who represent disorder. The present composite poem opens, however, with the creation of the different groups of gods and especially of Ea (Nudimmud), the god of hidden knowledge, who figures as the representa tive of the gods. Furthermore, not Tiamat but Apsu, the personification of the Great Deep, and Mummu, his minister, first figure as the chief conspirators against the gods of order. In the following translation lacunae which can be filled in with assur ance on the basis of parallel passages or duplicate versions have been ignored. Less certain reconstructions are placed in brackets. Also in certain cases attention has not been called to minor lacunae which do not materially affect the sense. The aim in the translation has been to pre sent the contents of the poem as a whole and those passages in full which are parallel to the Old Testament stories. The verse-numbering adopted by King in his text (STC) has been followed. Especially to him and to Jensen, Delitzsch, Zimmern and Jastrow I have been constantly in debted for valuable suggestions. THE BABYLONIAN CREATION EPIC Tablet I When in the height, heaven was not yet named, The And the earth beneath bore no name ; tSsgodi While still the primeval Apsu (Great Deep) who begat them, (lines l- And raging Tiamat (Chaos), who brought forth both, Mingled their waters together ; When no field was yet formed, no marsh was seen ; When none of the gods had yet been called into being, No name mentioned, no fate determined, Then were the gods created. Lahmu and Lahamu were called into being. Many ages elapsed . . . Then Anshar and Kishar were created . . . Long were the days, then came forth Anu, their son, [Bel and Ea]. Then Apsu, the begetter of the great gods, Hostile Called to Mummu (Confusion), his minister, saying : StSe*1* "O Mummu, thou minister who delightest my soul, prime- Come, to Tiamat let us [go]." lgs.& So they went and in the presence of Tiamat they lay down. the new They consulted on a plan regarding the gods their sons. order* Apsu opened his mouth, (89-62) And to Tiamat, the shining one, he spoke : 363 BABYLONIAN ACCOUNTS OF CREATION " By day I cannot rest, by night I cannot he down in peace. Their order" will I destroy and cast down. Let there be lamentation, and let us again lie down in peace." When Tiamat heard these words, She fell into a rage and cried aloud. She plotted evil in her heart. " What then shall we do ? Let us destroy ; Let their order be made impossible." Mummu replied and counselled Apsu, And hostile [to the gods] was the counsel of Mummu : " Come, their order is firmly established, but thou shalt destroy it, Then by day shalt thou rest, by night shalt thou lie down in peace." Apsu [listened to] him and his face grew bright, For he planned evil against the gods his sons. Then Ea, who knows everything, went up and perceived their muttering.b Then follows an exceedingly fragmentary passage of about forty lines, which evidently recorded the counsels of the new gods of order, led by Ea. Under his leadership, probably by the use of his "pure incantation" (mentioned in line 62), "Apsu was laid waste and Mummu taken captive" (lines 97, 98). At least they disappear from the story, and in Tablet II, line 55, there is a direct reference to the fact that they had been overthrown. In lines 92-104 Kingu, another of the chaotic deities, appears to be urg ing Tiamat to "take vengeance for them" (line 103). In response she called forth her brood of horrible monsters and placed Kingu at their head. A long and vivid description of this act concludes the first tablet. It is repeated practically verbatim in Tablet II and twice in Tablet III, where the text is better preserved. The prominence thus given to the hosts of disorder was doubtless intended to emphasize the greatness of the work of Marduk in ultimately overthrowing them. Tablet II opens with Ea's description of them in his report to Anshar. It is one of the classical passages of the poem: Ea's re- To the abode of Anshar his father he took his way ; insi-ar He went, and standing before Anshar the father who begat him, (II, 8- Everything that Tiamat had plotted he repeated to him, 10) Saying, " Tiamat who brought us forth hath conceived a hatred for us, Tiamat With all her force she rageth angrily. allies1™ All the gods have turned to her ; (H-18) With those whom thou hast created, they go at her side. They keep guard and beside Tiamat they advance. They are enraged, they plot restlessly day and night. They prepare for battle, fuming and raging ; They have joined together and are making war. The Ummu-Hubur° (Tiamat), who formed everything, ^ag Hath made also weapons irresistible, she hath spawned monstrous serpents, created Sharp of tooth, merciless of fang. matto With venom instead of blood she hath filled their bodies. fight her — . (19-32) * Lit., way. It evidently refers to the orderly rule which the gods had instituted and which was antagonistic to chaos, disorder. b Following a conjectural translation of King STC I, 12. c Lit., Mother of the hollow. A poetic epithet describing Tiamat. 364 THE CREATION EPIC Fierce dragons she hath clothed with terror. With splendor hath she clad them, she hath made them of lofty stature. Whoever beholds them is overcome with terror, Their bodies rise on high and none can endure their attack. She hath set up vipers, and huge serpents and the monster Lahamu, Chimaeras,d raging hounds and scorpion-men, Storm-demons, fish-men and rams. They bear merciless weapons, fearless of battle. Omnipotent are her commands, not to be resisted ; After this fashion, eleven huge monsters hath she made. Among the gods, her first-born, since he hath given her strong support, Appolnt- She hath exalted Kingu ; among them she hath made him potent, KSgnas To march before the army, to command the host, leader of To call to arms, to advance to the attack, f^a™' To direct the battle, to maintain control, Hath she intrusted him. In a (princely) garment hath she made him sit ; (Saying) , ' I have uttered thy spell, in the assembly of the gods, I have made thee potent ; Dominion over all the gods have I placed in thy hand. Be thou exalted, thou, my chosen consort. May they magnify thy name over all of them.' She hath also given him the tablets of destiny, on his breast hath she placed them, (Saying), * Thy command shall not be changed, the word of thy mouth shall be established.' When Kingu was exalted, having received the power of Anu, Kingu '¦ For the gods, her children, he decreed the fate, thecon- (Saying), ' Whenever you open your mouth, may it still the Fire-god ; flict («- Let him who is mighty in battle, display his might.' " **' The following context is only fragmentary. It appears that Anshar is greatly alarmed by Ea's report and finally decides to send Anu on a mis sion to appease Tiamat. Her mutterings, however, so terrify him that he returns unsuccessful. Anshar then appeals to his son Marduk (the god of Babylon who appears to be introduced at this point for the first time) to take up the conflict with Tiamat. His reply forms the conclusion of Tablet II. Then the lord rejoiced at the word of his father, The Joy And he drew near and stood before Anshar. dukand Anshar looked upon him and his heart was filled with joy, Anshar He kissed his lips, fear departed from him. (lis-iw) " [O Anshar], let not the word of thy lips fail of fulfilment,0 Ma,. Let me go that I may accomplish all that is in thy heart. duk'sre. What man's assault has brought thee forth?' (fiswfg Tiamat, who is (only) a woman, is attacking thee. [Nay], rejoice and be glad ; Tiamat's neck shalt thou quickly trample under foot." " O my son, who knowest all wisdom, Amhart. Pacify Tiamat with thy pure incantation, And to Marduk their first-born they spoke : M™-m8: " May thy fate, O lord, be preeminent among the gods, duk'ssu- Command to destroy and to create, so let it be done. E_S)C? Open now thy mouth and let the garment vanish, Command it again and let the garment be whole." Then he gave command and the garment vanished ; Again he commanded it and the garment was whole. When the gods, his fathers, beheld (the effect) of his word, His co» They rejoiced and did homage, (saying), " Marduk is king ! " andcom- They gave him the sceptre, the throne and the crown.* (27™20in They gave him an irresistible weapon with which to overcome the foe. (Saying), " Go, cut off Tiamat's life. Let the wind carry her blood into secret places." ' After the gods, his fathers, had decreed for the lord his fate, His For a safe and prosperous journey they caused him to set forth. fionsffor He made ready the bow, his weapon he chose, lactwith He slung a spear on his back and fastened it, Tiamat He took up the club, with his right hand he grasped it, (83-54) At his side he hung the bow and quiver, He placed the lightning before him, With flaming fire he filled his body. He made a net to inclose the inward parts of Tiamat, He stationed the four winds, so that nothing of her might escape ; The south wind, the north wind, the east wind and the west wind. He brought near to the net, the gift of his father Anu. He created a destructive wind, a storm, a tempest, A fourfold wind, a sevenfold wind, a whirlwind which had no equal ; He let forth the seven winds which he had created, To disturb the inward parts of Tiamat, they followed after him. The lord raised the thunderbolt,™ his mighty weapon. His chariot, the storm,u unequalled in terror, he mounted, He harnessed and yoked to it four horses. Destructive, merciless, overwhelming and fleet ; [Sharp] were their teeth, they were flecked with foam ; They were skilled in [attack], they had been trained to trample underfoot. The narrative then tells of Marduk's departure and meeting with Tiamat and her followers. Kingu was terrified by Marduk's gaze, but Tiamat quailed not. After charging her with conspiring against the gods, their champion utters his challenge to battle: " Let thy host make ready, let thy weapons be girded on ! Mar- Stand ! I and thou, let us join battle ! " §££_"lenge When Tiamat heard these words, (85, 86) She was like one possessed, she lost her reason ; fc The meaning of this word is doubtful. It was some insignia of royal power. 1 I.e., where it will never be found again. m Or, storm. » Variant reading, a construction. 367 BABYLONIAN ACCOUNTS OF CREATION TJu>«_ Tiamat uttered wild, piercing shrieks, on Tia- Trembling, quaking to her very foundations, mat ano She uttered an incantation, she pronounced her spell, lowers And the gods of war called for their weapons. (87-92* The Then Tiamat and Marduk, the wise counsellor of the gods, advanced, throw To the contest they approached, to fight they drew near. d"dth of Then the lord spread out his net in order to enclose her, TiSStt The destructive wind that was behind him, he let loose before him. (9S-1M) When Tiamat opened her mouth to its full extent. He drove in the destructive wind so that she could not close her lips. The terrible wind filled her stomach, Her sense0 was taken away, so that she opened wide her mouth. He seized the spear and smote through her stomach, He cut through her inward parts, he pierced her heart. He overcame her and put an end to her life ; He threw down her body, and stood upon it. Then Marduk routed and conquered Tiamat's rebellious followers, taking from Kingu their leader the tablets of destiny, insignia of supreme power. Destrao- Then he returned to Tiamat whom he had conquered, 5™°' And the lord stood upon Tiamat's lower part, mat's And with his merciless club he crushed her skull. {Jaj^j He cut through the arteries of her blood, And made the north wind bear it away into secret places. Gifts of As his fathers beheld, they rejoiced and were glad ; (U3,ei34) Gifts and presents they brought him. Creation Then the lord rested, gazed intently upon her dead body ; flrma6- While he divided the flesh of the trunk,' he devised a cunning plan t ment ot He split her in two halves as one does a flat fish ; f^Jone One half he established as a covering for heaven. of the He fastened [it] with a bolt, he stationed watchmen, halves of And commanded them not to let its waters come out. TiamatCreation He passed through the heavens, he Inspected the regions thereof;1' of the Over against the great deep (Apsu), he established the dwelling of Ea (Nudimmud) above*1 After that the lord measured the structure of the great deep, cor™; Corresponding to it he founded the mansion, Eshara, ing to The mansion, Eshara, which he created as heaven. deepb. ' He caused Anu, Bel, and Ea to inhabit their districts. neathearth Unfortunately the fifth tablet is badly broken. It opens with an account (i4i_46) oj jke gjjjng 0f the constellations of the Zodiac and the establishment of "times and seasons." From later parallels and allusions in subsequent passages in the poem it appears that the tablet also contained the account of the creation of the earth — probably from the other severed half of Tiamat — and of vegetation. In the beginning of the seventh tablet, Marduk is hailed as the "Creator of grain and plants, who caused the green herb to spring up." The opening lines of Tablet V are: • Lit., heart. It may have the meaning, either of courage or sense. p Following a conjectural interpretation of Jensen. •> Lit., placet. The reference is probably to the different quarters of the heavens. THE CREATION EPIC He (Marduk) established the stations for the great gods ; S_ltnR The stars, their images, he fixed as the constellations of the Zodiac ; Stella? He determined the year and marked its divisions ; t___> For the twelve months he fixed three stars. diac (l- 4) The moon-god he caused to shine forth and to him he intrusted the night ; The He appointed him as the luminary of the night to determine the days. SSe the night (12,13) The sixth tablet is unfortunately only partially preserved, but the im portant discoveries of King have given us the first ten lines. He con jectures that the "word of the gods" referred to in the opening line was their complaint that there were no shrines built in their honor and no one to worship them (STC I, LIV). When Marduk heard the word of the gods, Creation His heart prompted him and he devised a cunning plan. §y Mar- He opened his mouth, to Ea he spoke, rff'1" That which he had devised in his heart he imparted to him : " My blood will I take and boner will I [form], I will make man that man may I will create men who shall inherit (the earth). Let the service of the gods be established, let their shrines [be built]. But I will change the ways of the gods, I will alter . . . Together shall they be oppressed,8 and to evil shall they be [subject]." From the few fragments of the tablet that remain it appears that Marduk's determination to punish the gods (probably because of their complaint) was changed through Ea's intercession. The tablet closes with a description of an assembly of the gods in which they rejoice and acclaim Marduk as their deliverer. The seventh tablet contains the hymn of praise in which under fifty titles of honor Marduk. is hailed as the conqueror of Tiamat and the creator of the world. Still another Babylonian version of the story of creation is preserved by Eusebius in his quotations from a summary of Berosus's account which was made by Alexander Polyhistor. It is evidently based on the common Babylonian tradition of the creation, but contains certain variant and supplemental elements. It pictures the same primeval darkness and water inhabited by monsters and ruled over by Thamte. Bel, not Marduk, is here represented as slaying Thamte (which is doubtless the later form of the Tiamat of the older poem). Her body he cut in two parts and with one half he made the heavens and with the other the earth. Man was created from the blood of Bel, mixed with clay. The blood of the god was also used in creating animals. Traces of the same tradition are likewise found in modified form in the late Phoenician literature. The Egyptian inscriptions also contain allusions to it. Although in the one the story is told in highly poetical, figurative language and in the other in dignified prose, the parallels between the Babylonian and biblical accounts of creation are as obvious as are the ' The Assyrian word for bone (issimtu) is clearly from the same root as the Heb. term Cesem) employed in Gen. 2™. • Or, be honored but etc. 369 BABYLONIAN ACCOUNTS OF CREATION wide differences in aim and purpose. If the complete early Judean prophetic version had been preserved, still more points of resemblance might appear, for its conception of the creation of man from the dust of the earth by the hand of God is strikingly similar to that of the Babylon ian traditions. Analogies between them and the fuller priestly account in Genesis are discernible, however, at almost every point. Both begin with a picture of watery chaos, designated in the Hebrew as tehom, in the Assyrian version by the kindred word Tiamat. The order of creation appears in general to have been the same, except in the one instance where the priestly writer introduces the creation of vegetation before the heavenly bodies in order to develop his system of symmetrical corre spondences (cf. note §1, p. 51). In each the early stages of creation are accomplished by a process of separation. The conception of the uni verse is precisely similar in both (cf. diagram p. 52). The resemblances extend even to words and expressions. That there is a real historic connection between the two versions seems evident, but its exact nature is not so clear. Babylonian civilization was undoubtedly the older and more aggressive and touched and influenced that of Israel at many different periods. Undoubtedly the exiled Jewish priests who wrote the priestly narratives were acquainted with the tradi tions current among their Babylonian conquerors, and may well have been influenced by them, as they certainly were by their ceremonial institutions. The resemblances in the Judean narratives point, however, to a much earlier period. That is found in the many centuries antedating the conquest of Canaan by the Israelites, when Babylonian ideas were dominant in Palestine, and became the possession of the Phoenicians and Canaanites, who were in turn the teachers of the Hebrews. IV PARALLELS TO THE STORY OF PARADISE AND OF MAN'S FALL No complete older parallel to the story in Genesis 2ih e324, has yet been discovered, and if one is ever found it will probably be in Syria rather than Babylonia. Into the narrative as it now stands the prophetic author has obviously woven many different motifs, freely adapting them to his didac tic purpose. Most of these elements are common to the lore of primitive peoples and especially to those of southwestern Asia. The conception of man as created from the dust of the earth by the hand of God, as has been shown, is present in its early form in the old Babylonian myths (cf. especially pp. 362, 369). Most primitive peoples believed the earliest periods to be the most perfect, projecting backward rather than forward, the realization of perfect innocence and bliss. The Babylonian traditions speak of the long antediluvian dynasties extending through 370 THE ADAPA LEGEND thousands of years (cf. p. 58). The Egyptians placed first the perfect reign of Ra. The religions of India distinguish, (1) the age of perfection, (2) that of triple sacrifice, (C) that of doubt, and (4) that of perdition. The familiar tradition of the successive ages of gold, silver and iron, among the Greeks and Romans is but one of the many illustrations of the almost universal tendency — doubtless psychological in its origin — to idealize the past. The Hebrew prophets and Jesus first taught men that "the best is still to be" and fixed their eyes on the future. The early poets of Persia, India and China all tell of a sacred spot, provided with trees and watered by streams which existed far back at the beginning of human history. The Persians made this region of bliss the first home of man before he was tempted by a demon in the guise of a serpent. The much quoted Babylonian inscription which has been in terpreted as referring to a sacred garden at the mouth of the Euphrates, where dwelt the goddess Bahu, has been so variously translated that its testimony is doubtful. Indubitable, however, and even more closely parallel are the statements in the great Gilgamesh epic that one of its heroes was granted immortality and permitted to dwell "in the distance at the confluence of the streams," in a place carefully guarded by scor pion-men (cf. p. 377). Gilgamesh himself finds the plant called "the restoration of old age to youth" and through it is about to attain immortality, when a serpent snatches it away and the hero is obliged to return to his kindred to die the common death of mortals (Tablet XI, 294-310). In that important collection of tablets found at Tell-el-Amarna and dating from the fifteenth century B.C., there is also a legend of a certain fisherman by the name of Adapa. He is described as the son of Ea, the god of the deep. He lives by the sea (i. e., the Persian Gulf). Once when he was fishing for the house of Ea his lord (possibly to secure fish with which to sacrifice at Ea's temple), a storm from the south breaks upon him. The storm is portrayed as a bird. With this bird Adapa contends, even though it throws him into the water, and fighting as he was in the sea (the domain of Ea, his god), he succeeds, even though he is only a mortal, in breaking the wings of the storm-bird. As a result for seven days the south wind did not blow across the land. Anu, astonished at this strange phenomenon, sends a messenger to inquire, and when he ascertains the cause, he demands that Adapa be sum moned before the assembly of the gods. At the advice of his patron god Ea, Adapa secures the intercession of two of the minor gods, door-keepers at the portals of heaven. He is also instructed by Ea: " When thou comest before Anu, they will offer thee food of death. Do not eat. They will offer thee waters of death. Do not drink. They will offer thee a garment. Put it on. They will offer thee oil. Anoint thyself. The order that I give thee do not neglect. The word that I speak to thee take to heart." These instructions he faithfully follows, with the result that Anu's wrath is finally appeased. The gods, however, are alarmed at the 371 PARALLELS TO THE STORY OF MAN'S FALL privileges which have been accorded the mortal Adapa in being permitted to enter heaven and to view the divine secrets. But now that he is in possession of these secrets, nothing remains but to admit him into their midst : " Now what shall we grant him? Offer him food of life that he may eat of it." They brought it to him, but he did not eat. Waters of life they brought him, but he did not drink. A garment they brought him. He put it on. Oil they brought him. He anointed himself. The command of Ea, the friend of man, however, for a reason not re corded, deters Adapa from attaining immortality, although it is offered to him. The other gods are represented as regretting his refusal to eat the food of life and to drink the water of life. Anu looked at him and lamented over him. "Come, Adapa, why didst thou not eat and drink? Now thou canst not live." Accordingly he returns to earth. The ideas shared in common with the biblical story of Eden are many and striking: the companionship with the gods, the food of life and the water of life, the eating of which would confer immortality, and the command of the god Ea not to eat. The wide points of difference in the two stories are equally obvious. To urge, as has sometimes been done, that they are variants of the same original, is exceedingly precarious. It is significant, however, that this closest approximation to a parallel comes from Palestine, although traces of its existence in early Babylonia have also been discovered. Certain suggestive analogies are also found in the opening tablet of the popular Gilgamesh epic, which, like the poem of creation, is composed of many different stories loosely joined together and associated with the name of the demi-god, Gilgamesh. To resist that hero and to deliver the city of Uruk from his tyranny, the goddess Aruru " took a bit of clay, threw it on the ground and created Eabani, a hero, a noble offspring." He is pictured as having long locks of hair which covered his body; With the gazelles he eats the herbs, With the cattle he slakes his thirst, With the creatures of the waters he sports. He is, in fact, like Adam, a type of primitive man. In the present form of the story, which has probably been modified through its incorporation in the larger epic, Gilgamesh sends a "hunter of men" to capture Eabani, but he is terrified at the sight of this wild man drinking together with the savage beasts. Then Gilgamesh sends him again with a woman (a devotee of Ishtar, similar to the sacred prostitute mentioned in Gen. 38), to woo him from his savagery. The plan succeed ed. The personal charms and blandishments of the woman held Eabani captive. Six days and seven nights he enjoyed her love. After he had satisfied himself with her charms, He turned his face toward his cattle. When they saw him, Eabani, they shrank from him, The beasts of the field turned away from his person. 372 THE STORY OF EABANI Then Eabani looked back, his body was bound ; His knees grew stiff, as his cattle ran away. So he turned and sat at the feet of the sacred prostitute, Looked up into her face, And listened, while she spoke ; The woman said to Eabani, " Beautiful art thou, Eabani, like a god art thou, Why dost thou hunt over the field with the lower creatures ? Come, I will bring thee to walled Uruk, To the glorious house the dwelling of Anu arid Ishtar, Where Gilgamesh rules supreme, And, like a wild steer, exercises his sway over men." When she spoke to him, her speech pleased him, One who knew his heart, a friend, he sought. Accordingly they go to Uruk and the distinctively Gilgamesh motif again becomes prominent. Divested of its local setting and naive primitive conceptions, this Eabani incident is strikingly similar to the first part of the story of Adam and Eve. Other illustrations might be adduced to show that the elements which enter into the story of man's temptation and fall were, most of them, if not all, common possessions of the early Semitic races and especially the Babylonians. They are the threads, the flotsam and jetsam, woven by the master hand of an inspired prophet into that marvellous tapestry which has held the admiring gaze of scores of generations, while it pict ures in clear, vivid outlines the divine truths which he strove to set forth. THE BABYLONIAN PARALLELS TO THE FLOOD STORY The most complete Babylonian account of the flood is found in the eleventh tablet of the great Gilgamesh epic. It was doubtless originally distinct, but has been woven into the cycle of stories associated with that popular hero. Recently discovered fragments prove its existence as early as 2100 B.C., and, like the poem of the creation, it doubtless comes from a much earlier epoch. For the bibliography see page 354. After many adventures, Gilgamesh, in quest of healing and immortality, arrives at the distant abode of Parnapishtim (or Utnapishtim or £itna- pishtim — the word is variously transliterated), the hero of the flood story. In reply to Gilgamesh's question as to why he, a mortal in form and feat ure like himself, attained to immortality, Parnapishtim said to Gilgamesh : I will reveal to thee, Gilgamesh, something hidden. Intro- And the secret of the gods I will tell thee. get ion 10)! ' Shurippak, a city thou knowest, Jjies on the bank of the Euphrates, m Determination of the gods to de stroy Shur- Ea's warning and ad vice to Parnapishtim(19-31) Parna-pish-tim's re sponse (32-35) The ex planation he is to give to the people of his city (36-43) Buildingof the ship (57- 67) PARALLELS TO THE FLOOD STORY That city was (already) old," when the gods thereof Resolved to bring a flood, even the great gods, Among them their father Anu, Their counsellor, the warrior Bel, Their herald Ninib, Their leader Ennugi. Ea, the lord of wisdom, was with them And to the reed-hut proclaimed their resolve : "Reed-hut, reed-hut! house- wall, house-wall! Reed-hut, hear ! house-wall, give heed V Man of Shurippak, son of Ubara-Tutu, Construct0 a house, build a ship, Leave goods, look after life, Forsake possessions, and save life ! Cause all kinds of living things'1 to go up into the ship. The ship which thou shalt build, — Exact shall be its dimensions : Its breadth shall equal its length. On the great deep launch it." I understood and said to Ea my lord : " Behold, my lord, what thou hast commanded, I have reverently received and will carry out. But what answer shall I give to the city, the people and the elders?" Ea opened his mouth and said, Said to me, his servant : " [O man], thus say in reply to them, ' Bel has cast me out in his hatred, So that I can no longer dwell in your city,e On Bel's territory I can no longer show my face ; Therefore I will go down to the great deep to dwell with Ea, my lord, But upon you he will cause torrents of rain to descend.' " The next four fragmentary lines appear to describe the destruction that is to come. The following morning Parnapishtim begins his work. On the fifth day I traced out its form/ According to the plan its sides were one hundred and twenty cubits high, The border^ 0f its roof was one hundred and twenty cubits on every side.h I traced out its form, I marked it off, I built it in six stories,1 I divided it into seven parts ; Its interior I divided into nine parts. Plugs (to keep outj) the water I drove in from within. I provided a rudder-pole and supplied what was necessary ; Six sars of pitch I poured over the outside, Three _ars of bitumen I poured over the inside. ft The current translation, corrupt, is exceedingly doubtful. b The reed-hut and house-wall represent the habitations of men, who are in reality the ones addressed, as the subsequent context demonstrates. Cf. Is. I1. 0 Or, pull down the house. d Lit., seed of life of every kind. 8 Or, after Bel has cast me out, I will, etc. r Or, laid its frame or bow. i Or, slope. The word is used to describe the bank of a stream. It may mean a slightly inclined level surface. h That is, the ark was a perfect cube. ' The text at this point is broken and_ the meaning of the words which have been preserved doubtful, so that the reading is only conjectural. i Or to let in water for the use of the ship's crew. 374 THE BABYLONIAN VERSION Three sars of oil the basket-carriers brought on board ; The pro- I reserved one sar of oil to be used for libations, Sathe Two sars of oil the sailors stowed away. feast in For the people I slaughtered oxen, & «_? Lambs I killed each day. pletton New wine, sesame wine, oil and grape wine (68-77) I gave the people to drink, like the water of the river, And made a feast like a New Year's Day festival ; I opened a box of ointment, I put my hand therein. In the month of the great Shamash was the ship completed. All which I possessed I loaded on it, The lad- All the silver I had I loaded on it, thlship All the gold I had I loaded on it, (81-66) All the living creatures of all kinds I loaded on it. I brought on board my family and household ; Cattle of the field, beasts of the field, the craftsmen — all of them I brought on board. A time had Shamash appointed (saying), The em- " When the lord of darkness at evening shall send down a destructive rain, bark- Then enter within the ship and close the door." (87-96) When that time came, The lord of darkness at evening sent down a destructive rain ; I saw the beginning of the storm," I was afraid to look upon the storm, I entered into the ship and closed the door. To the captain of the ship, to Puzur-Shadurabu, the sailor, I entrusted the great house, with its contents. When the first light of dawn shone forth, pescrip- There rose from the horizon a dark cloud, within which Adad thundered, th"\2 Nabu and Marduk marched at the front, rible The heralds passed over mountains and land ; (9™{o6)' Nergal tore out the ship's mast,1 Ninib advanced, following up the attack, The spirits of earth,™ raised torches, With their sheen they lighted up the world. Adad's tempest reached to heaven, And all fight was changed to darkness. No man longer saw another, Effect of Even from heaven men could no longer be descried. the tem- The gods were terrified at the tempestuous flood, and onmeri Shrinking back, mounted up to the highest heaven." mi-faii8 The gods cowered like dogs at the edge of the heavens. ' Ishtar groaned like a woman in travail, The sweet-voiced mistress of the gods wailed : " That race of mortals has turned again to clay, Since in the assembly of the gods I assented to the evil ! How was it that in the assembly of the gods I assented to the evil, I consented to let a tempest destroy my people ! And will I (ever again) give birth to my people,0 If like the fry of fishes they fill the sea ? " 1 Or, day. 1 Or, anchor-stake or steering-pole. m Lit., Annunaki. ¦ Lit., heaven of Anu. ° /. «., mankind, of whom Ishtar was conceived to be the universal mother. 375 PARALLELS TO THE FLOOD STORY The gods, together with the spirits of the earth, wept with her, The gods, bowed down, sat there weeping, Close pressed together were their lips. Dura- For six days and nights cess-1"1 Wind, flood and storm overwhelmed the land. tion of But when the seventh day arrived there was an abatement of the storm, the (128_S2? flood and the tempest, Which [like a host] had contended ; The sea became calm, the tempestuous wind was still, the flood ceased. The uni- Then I looked for the race of mortals, but every voice was hushed, destruc- And all mankind had been turned to clay. tion and As soon as the light of day appeared, 1 prayed,p pfi™a I opened a hole so as to let the light fall upon my cheeks, tim's I bowed down and sat there weeping, USM38) Tears flowed down my cheeks. Ground- I looked in all directions, toward the border of the sea ; SI ark After twenty-four hours an island rose up, on The ship approached the mountain Nisir, nS?' The mountain Nisir caught the ship and held it fast (139-U5) So also during the five succeeding days, it held the ship fast. 9 Sending When the seventh day arrived, birds"5 I sent forth a dove and let it loose, (146-155) The dove went forth but came back; Because it found no resting-place, it returned. Then I sent forth a swallow, but it came back ; Because it found no resting-place, it returned. Then I sent forth a raven and let it loose. The raven went forth and saw that the waters had decreased ; It fed, it waded, it croaked, but did not return. The of- Then I sent forth everything in all directions, and offered a sacrifice, fermg j made an offering of incense on the highest peak of the mountain. emerg- Seven and seven r bowls I placed there, the ship1 And over them, I poured out calamus, cedar wood and fragrant herbs. (156-162) The gods inhaled the odor, The gods inhaled the sweet odor, The gods gathered like flies above the sacrifice. Ishtar 's As soon as (Ishtar), the mistress of the gods approached, J5S't^£ She raised up the great intaglio which Anu had prepared at her desire, Bel (163- (Saying), " Ye gods, who are here ! Verily if I do not forget my jewel necklace, 170) I will remember these days and nevermore forget. Let the gods approach the incense-offering, But Bel must never come to the incense-offering ; Since without consideration he caused the flood, And dehvered my people to destruction." Ann's As soon as Bel approached, t_feand **e saw the ship and was enraged, charge Was filled with anger against the gods, the spirits of heaven : l£a(l7_- " What person has escaped ? 179) No man was to survive the destruction." Ninib opened his mouth and said, p Following a conjectural translation of Jensen KB VI, 239. i The formula found in the preceding line is repeated for each of the days, ' Fpurteep or els? seven (the sacred number) for each god or goddess, 378 THE BABYLONIAN VERSION Spoke to the warrior Bel : " Who but Ea could have done this ? For Ea knows every art." Ea opened his mouth and said, Bou"ter- Spoke to the warrior Bel : charge " Thou warrior, wisest of the gods, viceto Why, why didst thou without consultation bring on the flood ? Bel < iso- On the sinner lay his sin, ,9^ On the evil-doer, his evil deeds, But be merciful, so as not to cut off completely. Instead of causing a flood, Let lions come and diminish mankind. Instead of causing a flood, Let leopards come and diminish mankind. Instead of causing a flood. Let famine come and smite the land. Instead of causing a flood, Let pestilence come and waste the land. I have not revealed the secret of the great gods ; Ea's de- To the very pious" one I sent a dream and thus he learned the secret of the gods." nS^gg, Then Bel took his counsel, Bei'sgift And went on board the ship, of un seized my hand and led me up, Jyto Led up my wife also and had her kneel beside me, • hT Touched our shoulders, stepped between us and blessed us, (saying), and his " Formerly Parnapishtim was human ; olflUos) But now Parnapishtim and his wife shall be gods like us, And Parnapishtim shall dwell in the distance, at the confluence of the streams." Then they took me and made me dwell in the distance, at the confluences of the streams. The points of likeness between the biblical and Babylonian account of the flood are unmistakable. Furthermore, another variant Babylonian version of the same story is preserved. It is from Berosus, and, as might be anticipated, is more closely parallel to the late priestly narrative of the Old Testament. The hero of Berosus' story is Xisuthrus (a modifica tion of the designation "pious one" found in the older epic). As Noah represented the tenth generation, so he was the tenth in the line of kings which began with the creation. Acting in accordance with the warning and command of the deity, he built a ship. Its dimensions are much larger than in the older version: five stadia in length and two in breadth. When all was ready he took on board his wife, children, friends and pilot, as well as all the different kinds of animals and birds. As the flood began to recede he sent out birds. The second time they come back with mud on their feet, and the third time they do not return at all. The ship finally strands on a mountain of Armenia — which suggests the Mount Ararat of the priestly version — and Xisuthrus offers a sacrifice to the gods as he disembarks. Almost every primitive people had its tradition of the flood and most • Atra-hasis. The two words transposed give the name Xisuthrus of Berosus' version. 377 i PARALLELS TO THE FLOOD ST*ORY of them have certain points in common (cf. the table in Worcester, Tht Book of Genesis in the Light of Modern Knowledge and Lenormant BH). Ordinarily these coincidences appear to be due to the recurrence of similar natural phenomena, or else are the results of the same psycho logical processes. These, however, do not explain the many and minute analogies between the biblical and Babylonian versions. The setting and atmosphere of both alike is the great valley of the Tigris-Euphrates There the common Semitic traditions originated, and there it was cur rent long before the days of Moses. Together with Babylonian arms, commerce and ideas it was carried to Palestine at a very early period, to be in turn adopted and transformed by the Hebrew story-tellers and prophets. Later in the exile, the Jewish priests who wrote the late priestly version were apparently influenced by the form of the tradition current in Babylonia in their day. Thus the story, already centuries old, purified from all polytheistic and debasing ideas, realized its final and noblest mission in the hands of Israel's inspired prophets and priests and found a well-merited place in the Old Testament. VI ANCIENT BABYLONIAN LAWS REGARDING MARRIAGES WITH HOUSEHOLD SLAVES The laws in the recently discovered Code of Hammurabi (c. 2250 B.C.) and the old Babylonian contract tablets, demonstrate that the custom assumed in the story of Abraham and Hagar in Genesis 16 and 21 was a very ancient Semitic institution. In case the wife was childless, she was expected to give her husband a maid to bear him children. It was also enacted that assumption of equality on the part of the maid should be punished by the mistress. Sarai's demand in Genesis 165 and Abra ham's acquiescence in 6 were in accord with ancient Semitic usage. The following laws from the Code of Hammurabi relate to votaries (women wholly consecrated, like the Nazirites, to some deity), who often married, although they had vowed themselves to a life of celibacy and were therefore subject to the same regulations as childless wives (cf. Johns's Babylonian and Assyrian Laws, Contracts and Letters, pp. 55, 135). §144. If a man has married a votary, and that votary has given a maid to her husband, and so causes him to have children, and, if that man is inclined to marry a concubine, that man shall not be allowed to do so, he shall not marry a concubine. §145. If a man has married a votary, and she has not granted him children, and he has determined to marry a concubine, that man shall marry the concubine, and bring her into his house, but the concubine shall not place herself on an equality with the votary. §146. If a man has married a votary, and she has given a maid to 378 ESAU'S DESCENDANTS her husband, and has borne children, and if afterward that maid has placed herself on an equality with her mistress, because she has borne children, her mistress shall not sell her. She shall place a slave-mark upon her, and reckon her with the slave-girls. §147. If she has not borne children, her mistress shall sell her. VII ESAU'S DESCENDANTS AND THE EARLY EDOMITE KINGS The evidences that Genesis 36 is composite are many. Vss. x and 9 begin with the usual priestly formula, but the presence of two duplicate variant introductions strongly suggests that they are from different strands of the priestly narratives. Esau's wives in 1_5 are distinct from those in 2634, 289. In 2634 Elon is the father of Basemath, but in 362' 3 he is the father of Adah, and Ishmael is the father of Basemath. In 41 Oholibamah (another wife) figures as one of the descendants of Esau. Vss. 1_s ap pear therefore to be secondary and to represent a different tradition from that in 9 f _ The origin of the various lists found in this chapter is not entirely clear. Verses 31~39 have the characteristic formulas of the Judean narratives. At least the basis of 15~19 appears to be from the same source. Like the corresponding lists in Genesis 10 they are probably from the later Judean strand. They undoubtedly contain authentic bistorical data, but so little is known regarding the early history of Edom, that it is impossible to utilize them. The chapter is important chiefly because it illustrates the feeling of close kinship with which the Hebrews always regarded this people, whose history was fatally interwoven with their own. Late Priestly Narratives Gen. 36 'Now these are the generations of Esau, that is Edom. "Esau took his Esau's wives of the daughters of Canaan : Adah the daughter of Elon the Hittite, and Oholibamah ana the daughter of Anah,» the daughter of Zibeon the Hivite, 'and Basemath, Ishmael's children daughter, the sister of Nebaioth. 'And to Esau Adah bore Eliphaz, and Basemath bore Reuel, *and Oholibamah bore Jeush, Jalam, and Korah. These are the Bons of Esau, who were born to him in the land of Canaan. 9And these are the generations of Esau the father of Edom in Mount bribes _ Seir. 10These are the names of Esau's sons: Eliphaz the son of Adah the edfrom wife of Esau, Reuel the son of Basemath the wife of Esau. nAnd the sons sonB of Eliphaz were Teman, Omar, Zepho, Gatam, and Kenaz. "And Timna" was a concubine of Eliphaz Esau's son ; and she bore to Eliphaz Amalek. These are the sons of Adah, Esau's wife. 13And these are the sons of Reuel : Nahath, Zerah, Shammah, and Mizzah. These were the sons of Basemath, Esau's wife. "And these were the sons of Oholibamah the daughter of Anah, the daughter of Zibeon, Esau's wife ; and she bore to Esau Jeush, Jalam and Korah. » 362 In M Anah is a Horite. >> 36u In *> Timna is a descendant of Esau, and in K a Horite, the sister of Lotan. 379 EARLY HORITE AND EDOMITE KINGS Late Priestly Narratives The 20These were the sons of Seir the Horite, the ancient inhabitants of the Horite land: Lotan, Shobal, Zibeon, Anah, 21Dishon, Ezer and Dishan; these were the chiefs that came of the Horites, the children of Seir in the land of Edom. 22And the children of Lotan were Hori and Heman; and Lotan's sister was Timna. 23And these were the children of Shobal: Alvan, Manahath, Ebal, Shepho and Onam. 24And these were the chil dren of Zibeon: Aiah and Anah. This was Anah who found the hot springs0 in the wilderness as he pastured the asses of Zibeon his father. 25And these are the children of Anah : Dishon and Oholibamah, the daughter of Anah. 26And these are the children of Dishon : Hemdan, Eshban, Ithran and Cheran. 27These are the children of Ezer : Bilhan, Zaavan and Akan. 2SThese are the children of Dishon: Uz and Aran. The 29These are the chiefs of the Horites: the chief of Lotan, the chief of chiefs Shobal, the chief of Zibeon, the chief of Anah, 30the chief of Dishon, the chief of Ezer, the chief of Dishan. These are the chiefs of the Horites, ac cording to their principalities in the land of Seir. The 40And these are the names of the chiefs that came of Esau, according chiefs1 e to their families, after their places, by their names : the chief of Timna, the chief of Alvah, the chief of Jetheth, 41the chief of Oholibamah, the chief of Elah, the chief of Pinon, 42the chief of Kenaz, the chief of Teman, the chief of Mibzar, 43the chief of Magdiel, the chief of Iram. These are the chiefs of Edom, according to their dwelling-places in the land of their possession, that is of Esau, the father of Edom. Later Judean Prophetic Narratives 15These are the chiefs of the sons of Esau: the sons of Eliphaz the eldest son of Esau: the chief of Teman, the chief of Omar, the chief of Zepho, the chief of Kenaz, 16the chief of Korah, the chief of Gatam, the chief of Amalek. These are the chiefs of Eliphaz in the land of Edom; these are the sons of Adah. 17And these are the sons of Reuel, Esau's son: the chief of Nahath, the chief of Zerah, the chief of Shammah, the chief of Mizzah. These are the chiefs of Reuel in the land of Edom; these are the sons of Basemath, Esau's wife. 18And these are the sons of Oholibamah, Esau's wife: the chief of Jeush, the chief of Jalam, the chief of Korah. These are the chiefs of Oholibamah the daughter of Anah, Esau's •wife. 19These are the sons of Esau, and these are their chiefs, that is Edom. The 31And these are the kings who had reigned in the land of Edom, before Edmn0 any king reigned over the Israelites. 32And Bela the son of Beor reigned in Edom; and the name of his city was Dinahbah. 33And Bela died, and Jobab the son of Zerah of Bozrah reigned in his stead. 34And Jobab died, and Husham of the land of the Temanites reigned in his stead. 35 And Husham died, and Hadad the son of Bedad, who smote Midian in the field of Moab, reigned in his stead; and the name of his city was Avith. o 36M The meaning of the word translated hot springs is very doubtful. 380 LOCATION OF SINAI-HOREB Later Judean Prophetic Narratives 36 And Hadad died, and Samlah of Masrekah reigned in his stead. 37And Samlah died, and Shaul of Rehoboth by the River reigned in his stead. 38 And Shaul died, and Baal-hanan the son of Achbor reigned in his stead. 39 And Baal-hanan the son of Achbor died, and Hadar reigned in his stead; and the name of his city was Pau; and his wife's name was Mehet- abel, the daughter of Matred, the daughter of Mezahab. VIII THE LOCATION OF SINAI-HOREB Perhaps no other geographical problem connected with the Old Testa ment is beset with more difficulties than the location of Sinai-Horeb. The question is also still open as to whether or not the Sinai of the Judean and priestly is the same as the Mount or Horeb of the Ephraimite and late prophetic narratives. The data are of such a character that it is also doubtful whether or not an assured identification can ever be established. The references in the oldest documents all locate Sinai, not in the Sinaitic peninsula, but somewhere in the vicinity of Edom. Thus in the song of Deborah (Judg. 54> s) Seir, Edom and Sinai are referred to as if in the same general region. In Dt. 332 the parallelism is exceedingly close: Jehovah came from Sinai, And beamed forth to them from Seir ; He shone forth from Mount Paran. The Ephraimite traditions locate Horeb on the western side of the territory of Midian (Ex. 31), and Midian itself is never, in the Old Testa ment, placed in the Sinaitic peninsula, but rather to the east of the Gulf of Akabah and south of Edom. This identification accords well with the statement that Elijah alone and on foot made the journey from Beersheba to Horeb in forty days (I Kgs. 193> 8). The implication of the oldest narratives is that the mountain of Jehovah, which was held sacred by the Midianites, was situated in or near this terri tory. As the Hebrews depart from there, Moses urges his father-in-law to accompany him (Num. IO29). Furthermore, it is not probable that Kadesh, their centre during the wilderness period, was far removed from the mountain of God. Other practical considerations render it difficult to defend the traditional site. It is impossible to see why a people whose objective point was Canaan should march in the opposite direction, and, what is more, into a compara tive desert which has not water enough to supply a caravan made up of even a fraction of the persons and animals which the traditions assign to the Hebrews at this time. The Egyptian records also indicate that they would be obliged to pass Egyptian garrisons on the western side of the peninsula. It is only in the late priestly itineraries that there is the slightest sugger 381 TABLES OF WEIGHTS AND MEASURES tion that the mountain of God was located in the Sinaitic peninsula, and that is based on the ingenious but necessarily highly conjectural identi fications of the names of places, the location of which could not be definitely fixed because the nature of the country does not render permanent settle ments possible. The tradition which would locate Sinai in the peninsula cannot be definitely traced back beyond the third or fourth Christian century, and even then and up to the present it has wavered between several imposing peaks, any one of which would well answer the description of the mount of revelation in Exodus 19. The same is also true of several of the spurs of Mount Seir, and in this general region it is safe to conclude that the oldest traditions originally localized Jehovah's first abiding-place. IX TABLES OF WEIGHTS AND MEASURES The subject of weights and measures will be considered in detail in the Appendix to Volume IV. These tables will give the approximate equiva lents of the weights and measures employed in this volume. The following weights are computed according to the Troy standard: Babylonian Phoenician heavy light heavy light Shekel 7 oz. .35 oz. .47 oz. .23 oz. Mina 3.5 lbs. 1.75 lbs. 2.33 lbs. 1.17 lbs. Talent 210.4" 105.19" 140.25" 70.12" Dry and Liquid Measures __ Tm„„„ __ „ , LITRES GALLONS Log 50 .11 Cab 2.02 .44 Omer 3.63 .80 Sacred Hin 4.54 1.00 Hin 6.06 1.33 Great Hin 9.09 2.00 Seah 12.12 2.67 Bath 36.37 8.00 Homer 363.70 80.05 Linear Measures Longer System metres inches Finger's breadth 022 .86 Palm 087 3.44 Span ,. 262 10.33 Cubit 525 20.67 382 Shorter System metres INCHES .019 .74 .075 2.95 .225 8.86 .450 17.72