But the original narrative seems to have ended with iv.17— 'he is the father of Jesse, the father of David'; after which a writer of the L.L. has added the genealogy in v.18-22, where we find 'Amminadab' and 'Nahshon,' as in E.vi.23, N.i.7, ii.3, vii.12,17, x.14, all passages of the L.L. KEIL observes, p. 382,

*

'According to this we have for the 430 years' sojourn of the Israelites in Egypt only four generations or five, if we reckon both Perez and Nahshon-manifestly too few for so long an interval, so that already here some intermediate members must have been omitted. Still more plainly in the data which follow does the omission of unimportant members betray itself, since Nahshon begat Salmon and Salmon Boaz, where for an interval of more than 250 years between the death of Moses and the time of Gideon, [assumed to be contemporary with Boaz, p.360,] only two generations are quoted. According to the genealogy in Matt.i.5, Salmon married Rahab, and must therefore have been a son, or at most a grandson, of Nahshon; so that between Salmon and Boaz whole links have been passed over. Those from Boaz to David may be genuine, though even here between Obed and Jesse probably one has been omitted.'

Ans. This last is merely a conjecture of KEIL's, unsupported by evidence. But the extravagances noticed by him are the usual characteristics of the genealogies of the L.L. The one before us appears again in the Chronicles, 1Ch.ii.5-15.

occurs only once besides in the whole Bible, Dan.x.6; p is used in Ez.xiii.6, as well as Ps.cxix.28,106, and Esther; and this with the use of once, i.13, in the sense of, therefore, in these (circumstances),' as often in Chald., e.g. Dan.ii.6,9, &c., hardly suffices to show that this story belongs to a later age, more especially when there is no sign of the writer's being acquainted with Deuteronomy. KEIL, indeed, says that ii.12 reminds us of G.xv.1(D),' and that ii.12 is derived from D.xxxii.11; but a glance at these passages will show that there is no such connection. On the other hand, the phrase 'Jehovah (Elohim) do so and more also,' i.17, occurs only in 1S.iii.17, xiv.44, xx.13, xxv.22, 2S.iii.9,35, xix.13(14), 1K.ii.23, all of which appear to us, and some of them to KUENEN himself, as belonging to narratives written not long after' the events described, and in the accounts of Elijah and Elisha, 1K.xix.2, xx.10, 2K.vi.31: comp. also 'and the city was thrown into commotion,' i.19, with 1S.iv.5, 1K.i.45, and with ii.13 speak to (by) the heart,' comp. G.xxxiv.3, 1.21, Ju.xix.3, 2S.xix.7(8).

* See also in, beget,' in each verse, as in L.xxv.45, N.xxvi. 29,58, 1 and 2Ch. (83 times), Neh.xii. 10,11,-used also in D.iv.25, xxviii.41, Jer.xvi.3, xxix.6, 2K.xx.18(= Is.xxxix.7), and a few later passages-only besides in the Elohistic story of Genesis and in Ju.xi.1.

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110. In Ru.i.15, Naomi takes it for granted, as a matter of course, that Orpah, in returning unto her people,' will also ' return unto her Elohim'; while Ruth declares that 'Naomi's people shall be her people' and therefore Naomi's Elohim shall be her Elohim,' v.16, comp. ii.12. In other words, we see how the notion of national deities prevailed in the early time-perhaps that of David-when this story was written: comp. the Elohim of Israel,' 1S.i.17. Orpah had perhaps worshipped Jehovah while her husband lived, comp. v.8,9,13; still her mother-in-law urges her to return to her own Moabite friends, v.11-13, without any appearance of compunction as to her forsaking the worship of Jehovah' for that of Chemosh,' the Lord of her own land, N.xxi.29, 1K.xi.7, Jer.xlviii.7,13,46; comp. Jephthah's words to the king of Ammon in Ju.xi.24

'Wilt not thou possess that which Chemosh thy Elohim gives thee to possess? So, whomsoever Jehovah our Elohim shall drive out from before us, them will we possess '—

which exhibit the same feeling.

Since Samuel was old, 1S.viii.1, when Saul was yet a young man, ix.2, and, when Saul was old enough to have a marriageable daughter, xvii.25, Jesse' went among men for an old man,' v.12, Jesse's father, Obed, may have been a contemporary with Samuel, and Boaz, Obed's father, Ru.iv.21, Ruth's second husband, with Eli's sons.

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CHAPTER VII.

COMPARISON OF THE RESULTS WITH THE FIRST BOOK OF SAMUEL.

111. IN (II.30, &c.) I have drawn attention to the fact that in the Pentateuch and book of Joshua very many names of men appear compounded with 'Elohim,' but only two with 'Jehovah,' viz. 'Joshua,' which is expressly said to have been given by Moses after the revelation of the Name Jehovah, N.xiii.16(L.L.) and 'Jochebed,' the name of the mother of Moses-as to which last I have said (II.305),—

'the very fact of its occurrence, as a solitary instance of the forms so common in later days being used in those early times, is itself a very strong indication that the passages in which it occurs, E.vi.20, N.xxvi.59, may be interpolations, the product of a later age than that even of the Jehovist.'

We have now seen that this is really the case, since both the above passages have been shown to belong to L.L. (VI. 196, 113).

But other passages are now seen to belong to this later age, which have been hitherto regarded by most commentators as belonging to the oldest portions of the Pentateuch; and among these are N.i.5-15, xiii.4-15, xxxiv. 19-28, which contain twenty names compounded with Elohim, and not one with Jehovah, (II.302). To this extent, then, the argument in question, which tends to show that in the age of Saul and David, and before it, the name 'Jehovah' was not yet freely and familiarly used as the name of the Elohim of Israel, is diminished in force and the occurrence of these names in the L.L. may be explained by supposing that the writer has conformed to the practice of

;

the Elohist (552). But there still remain the facts, (i) that in G., xi.10-32, xxii.20-24, xxv.1-15, xlvi,—all apparently belonging to the oldest parts of the Pentateuch, we find 147 names, of which 11 are compounded with Elohim,' viz. Mahaleel, Kemuel, Bethuel, Eldaah, Ishmael, Adbeel, Israel, Jemuel, Jahleel, Malchiel, Jahzeel, but not one with Jehovah' -besides six names of towns in the O.S. of the Pentateuch, J.xv, viz. Jabneel, Kabzeel, Jokteel, Jezreel, Eltolad, Eltekon; (ii) that in 1Samuel we have Elkanah, Elihu, i.1, Samuel, i.20, Eleazar, vii.1, Saul's grandfather, Abiel, ix.1, xiv.51, David's brother, Eliab, xvi.6, and Saul's sons-in-law, Adriel, xviii.19, and Phaltiel, 2S.iii.15.

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112. Samuel's first-born, however, was called 'Joel'='Jehovah is Elohim,' viii.2, which seems to imply that Samuel himself was endeavouring to bring the name Jehovah' into more popular use; and his second son was called Abijah'='Jehovah is Father'; and Eli's great-grandson, contemporary with Samuel's sons, was called Ahiah'=' Jehovah is Brother,' xiv.3; Saul's son was Jonathan,' xiii.2, David's sister, Zeruiah, 1Ch.ii.16, and her son, Joab'=' Abijah,' and David's two sons, Adonijah, Shephatiah, 2S.iii.4, though he had also four sons, Elishua, Elishamah, Elyada, Eliphalet, 2S.v.15,16, whose names are compounded with Elohim': and after this age names were very commonly compounded with Jehovah, (II.480-1). Previously to this time we find Othniel, Ju.i.13, and Elimelech, Ru.i.2, and Penuel, the name of a place, Ju.viii.8, and four names, Joash, vi.11, Jotham, ix.5, Micah, xvii.8, and Jonathan, xviii.30, all of which (as some maintain) are compounded with Jehovah. But the last name occurs in an interpolated passage of later date, and, moreover, it is an unproved assumption (105) that the Jonathan' of Ju.xviii.30 is the same as the Levite who became Micah's priest: if so, it is strange that his name is not mentioned, when he is first introduced upon the scene in xvii.7. And the derivation of the other three names is doubtful (II.456), since (i) Joash, și, may be derived from wx, as "pi',

Joseph, from D, (ii) Jotham, Dņi, may in like manner be derived from D=D?? (GES. Lex.), (iii) Micah, n?'”, which some regard as abridged from , who is like Jah?' is by others. distinguished from this latter name, and explained to mean 'poor, or smitten, or who is here?' This last is the explanation of Micah given in Bishop PARKER'S Bible, where also Jotham is explained to mean 'perfect,' but Joash fire of Jehovah.'

113. But, if these three names are really compounded with 'Jehovah,' it would follow that the Israelites since their entrance into Canaan-perhaps, more especially the northern tribes, for Joash, Jotham, and Micah, were all northern men, vi.11, ix.5, xvii.1—had already begun to acknowledge 'Jehovah,' the Lord of the land, as their Elohim, and to copy the practice of the tribes around them, by compounding Proper Names of persons and places with the name of their Deity; comp. the Phoenician. names, Aßdaîos, JOSEPH. c. App. I.18,=777y, Obadiah, ‘servant of Jah,' and Bithias, VIRG. Æn. I.138,= Bithiah, 1Ch.iv.18, (both of which names appear also in Hebrew, with 'El' instead of 'Jah,' in the forms Abdiel, Bethuel), and also the name of the Syrian prince, Joram, son of Toi, king of Hamath, 2S.viii. 10. Moreover, Ahaziah and Joram were the names of two of Ahab's sons, 1K.xxii.51, 2K.iii.1, of whom the latter, at all events, was son of Jezebel, the Phoenician princess, 2K.iii.13, ix.22, and the daughter of Ahab and Jezebel (?) was Athaliah, 2K.viii.18,26. It was, in fact, in the northern part of Canaan (V.App.iii), among the Phoenician and Syrian peoples, that the lascivious worship of the Sun-God (YAHVE) was especially practised. Everywhere, however, in Canaan, he was adored, it would seem, as 'the Baal' or Lord of the land; as is indicated by the numerous names of towns in all parts of the land, compounded with 'Baal,' as Baal-Gad, Baal-Hamon,' 'Baal-Hazor,' BaalHermon,' 'Baal-Meon,' Baal-Perazim,' Baal-Zephon,' BaalShalisha,' Baal-Beer,'' Baal-Tamar,' &c., comp. also Beth* GESENIUS, Lex. bya, explains Baal-Perazim, Baal-Tamar, as meaning 'place of breaches,' 'place of palms,' baal, in such compound words (according to him)' de

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