aZS Bvouiwuy JiX*^^ oi *t »«"%«! ^ »% PRINCETON, N. J- m Sec/ion .....'. .^ • ».. -U-. ?r?. i • Number i^.:>;' ^^.>7 /t^c-^A^^V r t THE BOOK OF GENESIS ritlSTED BY SPOTTISWOODE AND CO., NEW-STREET SQPARE LONDON y THE BOOK OF GENESIS A TRANSLATION FROM THE HEBREW IN WHICH THE CONSTITUENT ELEMENTS OP THE TEXT ARE SEPARATED TO WHICH IS ADDED AN ATTEMPTED RESTORATION OF THE ORIGINAL DOCUMENTS USED BY THE LATEST REVISER FEANCOIS LENORMANT MEMBER OF THE INSTITUTE Cranslatcb from \\t .^rcntlj WITH AN INTRODUCTION AND NOTES BY THE AUTHOR OF 'MANKIND, THEIR ORIGIN AND DESTINY LONDON LONGMANS, GKEEN, AND CO. 1886 All righls reserved CONTENTS. PAGE INTRODUCTION vii PART I. THE MASSORETIC TEXT OF GENESIS IN ITS PRESENT STATE . . . . 1 PART II. THE BOOK OF ORIGINS, OR JEHOVISTIC DOCUMENT. 1. The Creation op Man and Woman . . . .167 2. The First Sin . ....... 169 3. Qain and Habel ....... 172 4. The Two Lines of Adam's Posterity . . . . . 174 5. The Sons op God and the Daughters op Men . . 175 6. The Deluge ........ 176 7. The Curse upon Kena'an . ..... 179 8. The Lineage op the Sons op Noa'h . . . . . 180 9. The Tower of Babel ...... 181 10. The Call of Abraham . . . . . . . 182 11. Abraham in Egypt ....... 18.3 12. Abraham and Lot separate . . . . . . 184 13. Rescue of Lot by Abraham, and Blessing of Abraham by MALKi'9EDEQ . . . . . . .186 14. Covenant between Yahveh and Abraham . . . . 188 15. Birth of Yishma'el ....... 191 16. Yi9e'haq's Birth promised . . . . . . 192 17. Abraham intervenes on behalf op Sedom . . .194 18. Destruction of Sedom and 'Amorah . . . . . 196 19. Lot and his Daughters ...... 200 20. Birth of Yi(?e'haq . . . . . . . 201 21. The Sacrifice of Abraham ..... 202 VI CONTENTS. 22. The Children of Na'hor ..... 2.3. The Marriage op Yigs'HAQ and Ribqah 24. Ya'aqob and 'Esav ...... 25. Yi9e'haq and Abimelech at Gerar 26. Ya'aqob obtains his Father's Blessing by Stratagem 27. The Vision of Ya'aqob ..... 28. Laban entertains Ya'aqob ..... 29. Ya'aqob leaves Laban ..... 30. Ya'aqob prepares to meet his Brother 31. Ya'aqob wrestles with Elohim .... 32. Meeting of Ya'aqob and 'Esav .... 33. The Sons of Ya'aqob and the Inhabitants of Shechem 31. Beth-el reconsecrated ..... 35. Death of Ra"hel ...... 36. YosEPH and his Brethren ..... 37. Ybhudah and Tamar . . . 38. Yosbph in Potiphar's House ..... 39. YOSEPH IS advanced in Ml9RAiM .... 40. First Meeting of Yoseph and his Brethren 41. Second Meeting of Yoseph and his Brethren. Yoseph MAKES himself KNOWN TO THEM 42. The Family of Ya'aqob settles in Mi^raim 43. Blessing of the Sons of Yoseph .... 44. Blessing of the Sons of Ya'aqob .... 45. Death and Funerals of Ya'aqob and Yoseph . PAUE 204 205 212 214 217 222 224 231 237 239 210 242 245 246 247 249 252 255 256 256 265 267 270 273 PART III. THE BOOK OF GENEALOGIES, OR ELOHISTIC DOCUMENT. 1. The Genealogies of the Heaven and of the Earth 2. The Genealogies of Adam ..... 3. The Genealogies op Noa'h .... 4. The Genealogies of the Sons op Noa'h 5. The Genealogies of Shem ..... 6. The Genealogies op Tera'h ..... 7. The Genealogies of Abraham .... 8. The Genealogies of Yishma'el .... 9. The Genealogies of Yi^e'haq .... 10. The Genealogies of 'Esav ..... 11. The Genealogies op Va'aqob .... 279 283 285 291 293 294 295 303 304 310 314 INTRODUCTION. In the year 1753 Jean Astruc, a celebrated plij'sician, published a work called ' Conjectures sur les memoires originaux qui ont servi a Moise pour ecrire la Genese.' Leclerc ( ' Diss. III. de Scriptore Pentateuchi ' ) and E. Simon ( ' Hist, critique du Vieux Testament,' livr. i. ch. 7) had previously pointed out the existence of two distinct documents in Genesis. M, Lenormant observes that while every verse of the Pentateuch has been discussed minutely and word by word with the view of determining its origin, the details of this necessary labour have become so complicated that only a professional critic can obtain a general view of its results. This induced him to undertake the present work, in order that the conclusions of the specialists might become more generally known, and, if his lamented death had not interrupted the project, he intended to analyse the other books of the Pentateuch in the same manner. He says : — ' Many attempts have been made to invalidate the conclu- sions of criticism, but, to select a few instances, no one has ever been able to explain how it is that man and animals are created by Yahveh in chap. ii. after having been created by Elohim in chap. i. ; how it is that the name of Yahveh is said in Gen. iv. 26 to have been known to men ever since a period before the Deluge, when in Ex. vi. 3 it is said to have been unknown to the patriarchs ; how it is that in Gen. vi. 5 it is Yahveh, and in verse 12 it is Elohim who sees that the world is corrupt ; and, lastly, how it is that while in Gen. vi. 13 Elohim orders Noah to make the ark, it is Yahveh in chap. vii. 1 who commands him Viii INTRODUCTION to enter it, and how it is tliat in doing so Noah obeys Elohim according to verse 5, and Yahveh according to verse 9. Dean Stanley, speaking of ' the gifted seer, whoever he was, that wrote that first chapter of tlie Book of Genesis,' remarks ( ' Sermons on Special Occasions,' p. 201) : — ' It is well known that when the science of Geology first arose, it was involved in endless schemes of attempted recon- ciliation with the letter of Scripture. There were, there are perhaps still, two modes of reconciliation of Scripture and science, which have been each in their day attempted, and have each totally and deservedly failed. One is the endeavour to wrest the words of the Bible from their natural meaning, and force them to speak the language of science. Of this, the earliest and perhaps the most memorable example was set by the Greek translators in the time of the Ptolemies — the Seventy, as they are called. They came, in the course of their translation, to that verse of Leviticus containing the well-known stumbling- block, which they probably were the first to discern, which speaks of the hare as one of the animals which chew the cud. In the old world, before the birth of accurate observation, that which had the appearance of rumination was mistaken for the ideality, and was so described. But by the time that the Greek translation of the Bible was undertaken, the greatest naturalist of antiquity, the world-famous Aristotle, had already devoted his sagacious mind to the study of the habits of animals, and through his writings the true state of the case had been made known. The venerable scholars who Avere at work on the translation were too conscientious to reject the clear evidence of science : but they were too timid to allow the contradiction to appear, and there- fore, with the usual rashness of fear, they boldly interpolated the word " NOT " into the sacred text, and thus, as they thought, reconciled it to science by making the whole passage mean exactly the reverse of that which was intended. This is the earliest instance of the falsification of Scripture to meet the demands of science ; and it has been followed in later times by the various efibrts which have been made to twist the earlier chapters of Genesis into apparent agreement with the last results of Geology INTRODUCTION ix — representing clays not to be clays, morning and evening not to be morning and evening, the deluge not to be the deluge, and the ark not to be the ark.' (Sermon on the death of Sir Charles Lyell.) Wellhausen in his ' History of Israel ' observes that the language of the Elohist differs considerably from that of the pre-exilic historical books, and that the author makes use of a whole series of characteristic expressions which are not in use before the exile, but gradually emerge and come into use after it. Neither narrative, however, he considers, can be regarded as other than complex products, alongside of which occur hybrid or posthumous elements which do not admit of being simply referred to one or the other formation. Almost every nation in antiquity had its cosmogony. There are two cosmogonies in Genesis : the Jehovistic one contained in Gen. ii. 4 &-7, and the Elohistic one in Gen. i.-ii. 4 a. The following is a literal translation of the earlier or Jehovistic cosmogony, and the narrative which follows up to the expulsion of Adam and Eve from the garden of Eden, with some extracts from the Targums of Onkelos, Jonathan ben Uzziel and others. The Targum of Onkelos is held to be of equal authority with the Mosaic text, and he is said merely to have committed to writing what had been handed down by tradition from Mount Sinai. Zung says that ' Onkelos, somewhere about the time of Philo, translated the Pentateuch, and that Jonathan ben Uzziel, the paraphrast on the prophetical books, was a scholar of Hillel.' [It was all a chy waste] • when Yahveh made earth and heaven.^ And no bush of the field and no green herb of the field had yet ^ Wellhausen points out that this first sentence has been cut off by the reviser. ^ In Tr. IIiKjhuja, ii. 1, there is a detailed account of the dispute between the schools of Shaiumai and Hillel respecting the creation. The disciples of Shammai said tbat heaven was created first and the earth afterwards ; the disciples of Hillel held the opposite opinion. The Shammai'tes founded their belief on Gen. i. 1, ' In the beginning God created the heaven and the earth.' This, they said, resembled the act of that king who, after having built up a throne, formed the pedestal iynoiro^iov) of it, according to the X INTRODUCTION sprouted forth, ^ for Yaliveh Eloliim had not caused it to rain upon the earth, and there was not a man (an Adam) to till the ground (ha'adamah).^ And an exhalation went up from the earth, and watered the whole face of the ground. And Yahveh Elohim formed the man of the dust of the ground, and breathed into his nostrils the breath of lives, and the man became a living creature.^ Here the cosmogony, strictly speaking, ends, but the work of creation is not completed till the end of the chapter. Up to the present time we have an arid earth. Schrader points out the resemblance to the Babylonian creation story, line 6, *. . . a sprout had not yet sprung forth,' in the representation of the condition of the earth. Yahveh formed the man of the dust of the ground : tlaat is, he fashioned him as a potter does clay. Conf. Job x. 9, ' Remember, I beseech thee, that thou hast fashioned me as clay ; and wilt thou bring me into dust again ? ' Josephus says man was called ' adam,' red, because he was made of virgin and true earth. See Cant. v. 10. For ' dust ' we should probably read ' dry earth ' {trockene Erde), as in Gen. xxvi. 15; Josh. vii. 6; Job ii. 11 (Ges.). ' And he breathed into his nostrils the breath of lives.' The words (la. Ixvi. 1) ' The heaven is my throne, and the earth is my footstool.' The Plillelites relied on Gen. ii. 4, ' in the day that the Everlasting God made earth and the heavens.' Such, they held, was the custom in regal buildings, to lay the foundation first, and afterwards the superstructure, according to Is. xlviii. 13, ' Yea, mine hand hath laid the foundation of the earth, and my right hand hath spread out the heavens.' ' Onkelos, ' And all trees of the field were not yet in the earth, and every herb of the field had not yet sprung up.' ^ Jonathan, ' Because the Lord God had not made it to rain upon the earth, and man was not to cultivate the ground. But a cloud of glory de- scended from the throne of glory, and was filled with waters from the ocean, and afterwards went up from the earth, and gave rain to come down and water all the face of the ground.' ^ O., 'And the Lord God created Adam from dust of the ground, and breathed upon his face the breath of lives, and it became in Adam a Dis- coursing Spirit.' J., 'And the Lord God created man in two furmatiuns ; and took dust from the house of the sanctuary [Mount Moriah], and from the four winds of the world, and created him red, black, and white : and breathed into his nostrils the inspiration of a speaking spirit unto the illumination of the eyes and the hearino: of the ears.' INTRODUCTION xi Hebrew 'ayyim is in the plural, and is correctly translated ' lives ' by Onkelos. Josephus says that God inserted into man a spirit and a soul, and it was the universal belief, not only among the Jews, but among tlie ancients generally, that man consisted of spirit, soul and body. In 'Ant.' iii. 1, §2, Josephus says that the blood of animals was forbidden to be eaten because it had in it soul and spirit. In 1 Thess. v. 23 (conf. 1 Cor. xv. 44, 45), Paul speaks of irvsv/na and yJrvx^V ^s distinct from o-cofMa. The Greeks had three sorts of souls — '^v^'T] the soul of the senses ; irvsufia, corresponding to splritus, spirit, or breath, which gives life and movement to the body, and vovs, or intellect. The Fathers believed the soul to be material. Irenasus says the soul is only incorporeal in com- parison with the body. Tertullian calls the flesh the body of the soul, and the soul the body of the spirit, and mentions the vision of a holy woman who had seen a very brilliant soul which was of the same colour as the air. And Yahveh Elohim planted a garden eastward in Eden ' ; and there he put the man whom he had formed. And out of the ground made Yahveh Elohim to sprout forth every tree that is pleasant to the sight, and good for food ; the tree of lives also in the midst of the garden, and the tree of knowledge of good and evil.^ And a river flowed forth from Eden to water the garden ; and from thence it was divided and became four heads. ^ The name of the first is Pishon : that is it which compasseth the whole land of Havilah, where there is gold ; and the gold of that land is good '* : there is the ' O,, ' The Lord God planted a garden in a region of pleasantness ' (Samaritan version, ' paradise,') ' in the time of the beginning.' J., ' And a garden from the Eden of the just was planted by the "Word of the Lord God before the creation of the world.' ^ O., ' The Tree of Life (Lives), and the Tree of whose fruit they who eat know between good and evil.' J., * The Tree of Life in the midst of the garden, whose height was a jour- ney of five hundred years, and the tree of whose fruit they who ate would distinguish between good and evil.' ^ O., * And a river went forth from Eden to water tbe garden ' (Sam. ' islands '). ■» Sam., ' Phison-kadoph.' J., ' The name of the first is Phishon : that is it which compasseth all the laud of Hindiki, where there is gold. And the gold of that land is choice.' Xll INTRODUCTIOX bedola'h and the sholiam stone.' And the name of the second river is Qi'hon^: the same is it that compasseth the whole hind of Kush.-* And the name of the third river is Hiddeqel ■* : that is it which goeth east of Asshur.' And the fourth river is the Phrath. Eden is the region, of which the gan or garden (Deut. xi. 10) is a portion. The rabbis say that the tree of life represents the sixtieth part of the garden, and the garden the sixtieth part of Eden, and that the expression ' A river went out of Eden to water the garden ' shows that the latter is only a portion of Eden. The Aryan Paradise, like the Hebrew one, had four rivers, which the Brahnians named the Sita, the Alakananda, the Vakshu, and the Bhadro, which, according to Wilson, are respectively the Hoang-ho, the Ganges, the Oxus, and the Oby. The Buddhists called them the Ganges, the Indus, the Oxus, and the Sita, and said they all flowed from a great central lake in the plateau of Pamir called A-neou-ta, that is the Kara-kul or Sarik-kul (Yellow Lake), which, however, they do not. The Mohammedans call the Oxus Jaihim — that is, the Gihon of the Hebrew Paradise. The Pamir plateau is called Bam-i- dunya, or the Poof of the World, and is identical with the northern Imaos of Ptolemy (Sausk. hima, cold), and Meru, the primeval Aryan Paradise and the centre from which their migrations took place. Ewald considers the Pison and the Gihon to be identical with the Indus and the Ganges. Josephus says the garden was watered by one river, which ran about the whole earth, and was parted into four parts, viz. Phison (which he identifies with the Ganges), the Euphrates and Tigris, which run into the Red Sea, and the Geon, which runs through Egypt, and denotes what arises from the east, which the Greeks call Nile. There was nothing surpi-ising in this to the ancients. In Greece the Delians had a stream which they ' O., ' Bedalcba and Lurilla-stones.' J., ' There is the bedilcha, and the precious atones of byrils.' * O., ' Gicbon '; Saui., ' Askoi)b." ^ Sam., ' Cbopbin.' * O., ' Diqelatb ' ; Sam., * Kepblosab.' ' O., ' East of Athur ; ' Sam., ' Kingdom of Hat?pbu.' INTRODUCTION xiii said was a branch of the Nile. Pausanias (II. v. 2) says the Nile was identical with the Euphrates, which lost itself in a lake, and reappeared in Upper Ethiopia. Alexander thought that he had found the sources of the Nile when he discovered crocodiles in the Indus. Diodorus says (i. 12 ; xix, 26) that an ocean stream flowed round the earth ; and the Hebrews held that Yahveh ' founded the earth upon the seas, and estab- lished it upon the floods ' (Ps. xxiv. 2), and again, in Ps. cxxxvi. he is said to have ' spread forth the earth above the waters.' The abyss (Gen. i. 1), or ' the deep that cometh beneath ' (Gen. xlix. 25), is the source of the rivers, and even the sea, as in Job xxxviii. 8, ' when it brake forth, and issued out of the womb.' Upon this abyss the earth floated : thus in Eccl. i. 7, ' All the rivers run into the sea, yet the sea is not full ; unto the place whither the rivers go, thither they go again.' , The obvious situation for the Hebrew garden of Eden is the cradle of the Noachid races. M. Halevy (' Melanges de critique et d'histoire relatifs aux peuples Semitiques ') places it in the Semitic territory, bounded on the east and north by the Tigris and the Euphrates, while on the other two sides the country inhabited by the Semites and Kushites in common is watered by the Erythraean Sea, which surrounds the whole land of Kush, or the Arabian peninsula. He identifies the Phison with the Wadi Houdayfa, which flows round the present Khaoulan, where gold dust is still found. The Hebrew author may well have imagined that the Phison was in communication subterraneously with the Euphrates, which would thus have formed the line of demarcation between the Semites and the Western Cushites. There is a tradition to this effect in the country, and Pliny (vi. 28) says, ' Murranimal juxta flumeu, per quod Euphratem emergere putant.' M. Halevy finds the name Pishon, which is unknown to any other Semitic country and to the later Bible writers, in his Sabean texts (Har. 11, 19) as the name of a river : * the Phison having overflowed, the famine came to an end.' The Hebrew geographer takes as the starting-point of his description, not the sources of the Euphrates and Tigris, nor XIV INTRODUCTION even their upper courses, which traverse non-Semitic countries, but the Chatti-el-Arab, which is formed by their junction. His description, therefore, indicates only the boundary of the Semitic countries, and has no reference to the current of the rivers, for Hebrew antiquity considered that the sources of rivers in general came from the sea by subterranean communication, whence the- homofh (a^vaaoi, LXX). The Schatt is the river which pro- ceeds from the two extremities of the Syrian province of Eden (Ezek. xxvii. 23) to bifurcate afterwards into four branches, two on each side. Paradise itself was situated near the confines of Eden on the Arabian side. And Yahveh Elohim took the man, and placed him in the garden of Eden to till it and to keep it.' And Yahveh Elohim commanded the man, saying, Of every tree of the garden thou mayest freely eat : and from the tree of the knowledge of good and evil thou shalt not eat from it : for in the day of thy eating from it dying thou shalt die. And Yahveh Elohim said, It is not good that the man should be alone ; I will make for him a helper corresponding to him.'^ And Yahveh Elohim formed out of the ground every beast of the held, and every fowl of the air ; and he brought them unto the man to see what he will call it : and everything which the man called every living creature, that was its name. And the man gave names to all the cattle and to the fowl of the air, and to every beast of the field : but for man he found not a helper corresponding to him. And Yahveh Elohim caused a deep sleep to fall upon the man, and he slept ; and he took one from his ribs, and he closed the flesh instead of it. And Yahveh Elohim formed the rib ^ which he took from the man into a woman, and he brought her unto the man. And the man said. This is now * bone from my bones, and flesh from my flesh : she shall be called woman (isshdh) because she was taken from man (ish). Therefore shall a man leave his father and his mother,* and ' J., 'And the Lord God took the man from the mountain of worsliip, where he had been created, and made him dwell in the garden of Eden, to do service in the law, and to keep its commandments.' ^ J,, ' And the Lord God said, It is not right that Adam should be sleep- ing alone: I will make unto him a wife who may be a helper before him.' 3 O., ' Builded the rib.' J., * He took one of his ribs — it was the thirteenth rib of the right side — and closed it up with flesh.' * O., 'Adam said, This now (this time).' J., ' Adam said, This time, and not again, is woman created from man.' ^ O., * Therefore shall a man forsake the sleeping-house (hcf/i }nisJi/ieh).' IXTRODtrCTIOX XV shall cleave to his wife, and they shall be one flesh. And they were both of them naked, the man and his wife, and they were not ashamed. The creation of animals is quite different from that in the first chapter. There is no creation of fish or of reptiles. The birds which, like the fish, were formed out of water in chap. i. 20 sqq., are here made out of the ground. These animals must have been useless to Adam for either food or clothing. They were frugivorous like himself, and death was as yet unknown. The idea of Yahveh bringing them to Adam to see if he could find a helper among them is apparently an attempt to account for their otherwise useless creation. In the prophecy of the restora- tion of Israel in Is. xi. 6-0, this Paradisiacal state is renewed, the wolf will lie down with the lamb, the cow and the bear will feed and their young ones will lie down together, and the lion will eat straw like the ox. In Deutero-Isaiah Ixv. 25, where this passage is partially repeated, it is added that 'dust shall be the serpent's meat.' In Gen. i. 30 also the green herb alone is given for food ' to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth where- in there is the breath of life.' According to the Hebrew writers, therefore, there were no carnivora in Paradise. And the serpent was crafty above every beast of the field, ' which Yahveh Elohim made. And he said unto the woman. Yea surely Elohim said, Ye shall not eat of any tree of the garden. And the woman said unto the serpent, Of the fruit of the tree of the garden we shall eat. And of the fruit of the tree which is in the midst of the garden, Elohim said, Ye shall not eat of it, and ye shall not touch it, lest yedie.'-^ And the serpent said unto the woman, Not to die shall ye die. For Elohim knows that in the day of your eating of it your eyes shall be opened, and ye shall be like Elohim knowing .T., ' Therefore a man shall leave and be separate from the house of the bed of his father and of his mother, and shall consociate with his wife, and both of them shall be one flesh. And both of them were wise, Adam and his wife, but they were not truthful in their glory. ■ O., ' The serpent {chivja) was more crafty than all the beasts of the field." J., ' And the serpent was wiser unto evil.' ^ Sam., ' Lest ye be consumed.' XVI IXTRODUCTION good and evil.' And the woman saw that the tree was good for food and that it ivas a desire for the eyes, and the tree teas to be desired to cause to understand, and she took of its fruit, and she ate,^ and she gave also to her husband with her, and he ate. And the eyes of them both were opened, and they knew that they ioere naked ; and they sewed leaf of fig tree together, and they made themselves girdles.** The LXX translate ' crafty ' by (fipovt/iMTaTos, ' the most intelligent.' This serpent is no supernatural being, but a ' beast of the field,' who is able to walk and to speak the same lang- uage as the protoplasts. Augustine (' De Civ. Dei,' xiv. 26) says that man as originally created might have lived for ever. If he was hungry there was plenty of food, if he was thirsty there was plenty to drink, and the tree of life prevented him from getting old. He could have no pain or sickness, and could meet Avith no accidents. His body was perfectly healthy, and his mind was quite tranquil. He would have known his wife with an entire tranquillity of mind and body, and without her virginity being touched. It is evident that if Adam and Eve had had children the garden of Eden would soon have been unable to contain the increasing family. The command given by Elohim in chap. i. 28, ' Be fruitful and multiply, and replenish the earth,' is given to beings who were to inhabit the earth. Mr. Samuel Sharpe says in his history of the Hebrew nation, ' The garden of Eden, which was watered from heaven ^ O., ' Not to die will you die, for it is manifest before the Lord that in the day in which you eat of it your eyes will be opened, and you will be as the Great-ones, knowinprgood and evil.' J., ' In that liour the soi-pent spake accusation against his Creator, and said to the woman, Dying you will not die: for every artificer hateth tbe son of bis art: for it is manifest before the Lord, that in the day that you eat of it, you will be as the Great Angels, who are wise to know between good and evil,' ^ O., ' She took of its fruitage {niba) and ate.' J., ' And the woman beheld Sammael, the angel of death, and was afraid ; yet slie knew that the tree was good to eat, and that it was medicine for the enlightenment of the eyes, and a desirable tree by means of which to understand.' ' J., ' And the eyes of both were enlightened, and they knew that they were naked, divested of the purple robe in which they had heeu created. And they saw the sight of their shame, and sewed to themselves the leaves of figs, and made to them cinctures.' INTRODUCTION Xvii without rain, the sacred tree of knowledge, the serpent, the author of sin, which speaks and walks upright before it does wrong, but creeps on its belly when cursed, are all of Egyptian origin. Moreover, the whole aim of the allegory is foreign to the Hebrew mind. The Hebrew writers never inquire into the origin of sin and evil. Again, by the forbidden fruit the writer means marriage, which he thus blames : and the first pair have no children till they have fallen from their state of innocence. It was among the Egyptians, but not among the Jews, that celibacy was thought more holy than marriage.' What was the fruit of the tree of knowledge of which Adam and Eve partook ? The Church of Rome says it was an apple. They have the following hymn : De parentis protoplasti Fraude factus condolens Qiiando pomi noxialis Mor&u ill necem corruit ; Ipse ligmiru tunc notavit Damna ligni ut solveret. In many theological systems the serpent is said to have led women away with autumnal fruits. Sometimes apples, some- times the juice of the grape is the instrument employed. It was the period of the year when fruit hung temptingly on the trees, when snakes and scorpions abounded, and when the serpent, whom Aliriman had made and who assaulted the creation of Ahura-mazda, begins the reign of evil under Libra, when men begin to gather apples. Under the Scorpion cold appears ; under Sagittarius, snow ; under Capricorn, ice and fogs, darkness and long nights ; under Aquarius, rain and hoar- frost ; under Pisces, gales of wind. Sappho gives another version of these legends when she represents the youthful maiden as resembling a desirable apple, which, so long as it hangs on the tree, is longed for by everyone, but which, when it has fallen from the tree, and has therefore become damaged, is no longer wished for by any one ; ocov to yXuKV fiaXov spsvdsrat, k.t.X. (' Philologus,' iii. 242). The apple, however, is a native of Europe, not of Asia, and its area was confined to Central Europe. Hence it has no XVlll INTRODUCTIOX individual name iu Greek or Latin. MaXov, Lat. malum,, merely meant a large tree or fruit in general, and yonvum had the same meaning. Schrader observes that the statement respecting fig-leaves cannot have sprung up on Babylonian, soil, for Herodotus (i. 193) says that neither the fig-tree, the vine, nor the olive grows in Babylonia. It was undoubtedly a native of Syria and" Pales- tine, and in very ancient times it was known as far west as the Canary Islands. The Egyptians called the fig tcb, the Arabs tin (Lagarde, ' Rev. Critiq. de I'Histoire,' says this name is very ancient), and the Hebrews, &c., 'enah. The fig-tree is a well- known symbol of fertility and procreation. The Ficus rumina- lis, under which Romulus and Remus were said to have been suckled by the she-wolf, derived its name from Jupiter Ruminus, and the Diva Rumina, who were so called from ruma = m.nixmia. On the Cephisus a wild fig-tree, spivsos, marked the spot where Pluto, the serpent of winter, descended with the ravished Pro- serpine, whose name in the sphere signifies 'prce-serpens, she who precedes the serpent, just as Procyon, which precedes Sirius, is called jjrce-canis (Hygin. ii. 36). Gesenius thinks the Indian fig or Miisa 'paradisiaca with large leaves, which the Germans call ParacUesfeigenhaum, is meant. This agrees with the Hebrew, in which ' leaf ' is in the singular. Milton has the same idea : — So couusell'd he, and both togetlier went Into the thickest wood. There soon they chose The fig-tree ; not that kind for fruit renowu'd, ]?ut such as, at this day, to Indians known, In Malabar or Decan, spreads her arms Branching so broad and long that in the grnund The bended twigs take root, and daughters grow About the mother tree, a pillar 'd shade High over-arch 'd, and echoing walks between. * * * # • These leaves They gather'd, broad as Amazonian targe, And, with what skill they had, together sew'd, To gird their waist ; vain covering, if to hido Their guilt and dreaded shame ! rara(lL->e Lost, ix. 1099 INTRODUCTION xix Allusion is made in the note on p. 1 1 to the Jewish idea that the fall of man was the result of the jealousy of the angels. While the celestial Sanhedrim were discussing the question whether or not man should be created, God created him, and said to the angels, ' Why dispute any longer ? Man is already created.' This led the angels to conspire to lead him into sin so as to accomplish his ruin. Sammael and his angels undertook to bring this about. Sammael was superior to the other princes of angels, for he had twice the number of wings the seraphim and the living creatures had. Abulchassen ( ' Kirch. CEd.' vol. ii. part 1) says that God ordered the upper part of the waters to ascend, and formed the substance of the heavens out of them. The angels who dwelt in the heavens had wings like birds. The name Sammael is formed from Shamayim, the heavens. In the Arabian sphere Sammael and the angels in the form of birds dwell in the first or emerald heaven (Caelum smaragdinum, seu Tarphia). Sammael, taking his angels with him, selected the serpent — which at that time was not only able to speak, but had hands and feet, and resembled a camel in stature and appearance — as a fit instrument for his design. This is an allusion to the constellation Serpentarius, close to which there was on the Arabian celestial sphere a camel with its trappings, and hence arose the idea of a camelomorphic monster. Maimonides ( ' Mor. Nevoch. ii. 3) says : ' It is related that the serpent who deceived Eve resembled a camel, on which Sammael (which is the name of the Prince of the genii of darkness, or of the devil) rode.' And they heard the voice of Yahveh Elohim walking in the garden in the breeze of the day,' and the man and his wife hid them- selves from the presence of Yahveh Elohim in the midst of the trees of the garden. And Yahveh Elohim called unto the man, and said unto him, Where art thou 1 And he said, I heard thy voice in the garden, 2 and I was afraid, because I am naked, and I hid myself. ^ O., ' And they heard the voice of the Word of the Lord God walking in the 'garden in the evening of the day.' Sam., ' Calling them in Paradise in the breathing of the day.' * O., ' The voice of Thy Word heard I in the garden.' a2 XX INTRODUCTION And he said, Who told thee that thou art naked 1 Hast thou eaten from the tree which I commanded thee not to eat of 1 And the man said, The woman whom thou gavest with me, she gave to me of the tree, and I ate. And Yahveh Elohim said to the woman, What is this thou hast done ? And the woman said, The serpent beguiled me, and I ate. And Yahveh Elohim said unto the serpent. Because thou hast done this, cursed art thou above all the cattle, and above all beast of the field ; upon thy belly thou shalt go, and earth shalt thou eat all the days of thy life. And I will put enmity between thee and between the woman, and between thy seed and between her seed ; she shall lie in wait for thy head, and thou shall lie in wait for his heel. ' Unto the woman he said, I will multiply thy pain and thy con- ception, in pain shalt thou bear children ; and thy desire (shall be) unto thy husband, and he shall rule over thee. And to the man he said. Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree which I commanded thee, saying. Thou shalt not eat from it, cursed is the ground on thy account ; with pain shalt thou eat of it all the days of thy life. And thorn and bramble shall it cause to grow to thee, and thou shalt eat the herb of the field. With sweat of thy face shalt thou eat food until thou return unto the ground ; for out of it wast thou taken ; because earth thou art and unto earth shalt thou return. And the man called the name of his wife 'Havvah, because she was mother of all living. And Yahveh Elohim made to the man and to his wife tunics of hide, and clothed them. And Yahveh Elohim said, Lo, the man has been as one of us, to know good and evil ; and now lest he shall put forth his hand, and take also of the tree of [tlu^ lives, and eat, and live for ever, Yahveh Elohim sent him from the garden of Eden to till the ground from whence he was taken.^ And he drove out the man, and he ^ O., ' 1 will put enmity between thee and the woman, and between thy son and her son. He will remember thee what tliou didst to him (at) from the beginning, and thou shalt be observant unto him at the end.' J., ' Upon thy belly shalt thou go, and thy feet shall be cut off, and thy skin thou shall cast away once in seven years, and the poison of death shall be in thy mouth, and dust shalt thou eat all the days of thy life. And I will put enmity between thee and the woman, and between the seed of thy sou and the seed of her sons ; and it shall he when the sons of the woman keep the commandments of the law, thou wilt he ready to wound them in their heel.' * O., ' And the Lord God made for Adam and for his wife vestments of honour upon tlie skin of tlieir flesh, and clothed them. And the Lord God IXTIIODUCTION Xxi caused to dwell at the east of the garden of Eden the Kerubim, and the flame of the sword which turned every way to keep the way of the tree of [the] lives. ^ The sentence pronounced by Yaliveh on the three culprits is in accordance with their different degrees of guilt. The serpent had not only tempted Eve to disobedience, but had told her that Yahveh had deceived them, and that she and her husband would not die from eating the fruit ; and the result proved that he was right. Adam and Eve were created mortal, or the tree of life would have been unnecessary, but Adam lived to be nine hundred and thirty years old. The heaviest sentence, therefore, snid, Behold, man 13 become singular' (or 'alone'; Sam., 'as a branch ') •' in the world by himself, knowing good and evil ; and now, lest he stretch forth his hand, and take also of the Tree of Life, and eat, and live for ever . , . and the I-ord God sent him forth from tbe garden of Eden to till the ground from whence he had been created. And He drove out the man, and before the garden of Eden he caused to dwell the Kerubaya, and the sharp sword which revolved to keep the way of the Tree of Life.' J., ' And the Lord God made to Adam and to his wife vestures of honour from the skin of the serpent, which he had cast from him, upon the skin of their flesh, instead of that adornment which had been cast away; and lie clothed them. ' And the Lord God said to the angels who ministered before Him, Behold, Ad am is sole on the earth, as I am sole in tbe heavens above : and it will be that they will arise from him who will know hov? to discern between good and evil. Had he kept the commandments which I appointed to him, he would have lived and subsisted on the Tree of Life for ever. But now, because he hath not kept that which I prescribed, it is decreed against him that we keep him from the garden of Eden. . . . And the Lord God removed him from the gai'den of Eden, and he went and dwelt on Mount ^loriah, to cultivate the ground from which he had been created.' ' O., 'And He drave out the man from thence where He had made to dwell the glory of His Shechinah at the first between the two Kerubaya Before He had created the world, He created the law ; He prepared the garden of Eden for the righteous, that they may eat and delight themselves with the fruit of the tree, because they would have practised in their lives the doctrine of the law in this world, and have maintained the command- ments ; (but) He prepared Gehinnom for the wicked, which is like the sharp consuming sword of two edges ; in the midst of it He hath prepared flakes of fire and burning coals for the judgment of the wicked who rebelled in their life against the doctrine of the law. To serve the law is better than to eat of the fruit of the Tree of Life (the law).' xxii INTEODUCTION is pronounced upon the serpent. Eve is sentenced to the pains of childbirth, though she pleads that the serpent had been allowed to beguile her. Adam is not cursed at all, but the ground is cursed for his sake : it is to bring forth thorns and brambles, which were therefore a new creation, and his food is limited to the herb of the field. To this is added the sentence of physical death, ' with sweat of thy face shalt thou eat food until thou return to the ground ; because earth thou art, and and unto earth shalt thou return,' thus excluding any idea of immortality hereafter. The origin of these serpent myths, so various in their form, is probably the tendency shewn in the Veda to personify the phenomena of nature. In primitive religions physical evil is first noticed, and the Aryan Ahi or Vritra, who menaces heaven and earth with ruin, and against whom beings, protectors of mankind, are ever near Indra as auxiliaries in his contest with him, usually signifies the clouds, which, covering the sky, keep the fertilising rain from the arid earth in their dark recesses as in a cave (aq)dn hilam). Ahi is also called Dasa, the enemy, the destroyer. In the Avesta the same character is attributed to him, only Aji, as he is called in Zend, is no longer the author of physical, but of moral, evil. This serpent, Dahaka — that is, who wounds and destroys — was created by Ahrimau to destroy moral purity, and is a wicked deceiver (aghem gaethdcyo.) The Naassim or Ophites held that the serpent raised Adam and Eve to the knowledge of the existence of higher beings than the Demiurge of the present world, and that by inducing Eve to procreate he was the preserver of the species, which would otherwise have died out. All the gross anthropomorphisms, such as Yahveh walking in the garden, making garments for Adam and his wife, coming down from heaven to see whether the guilt of the cities of the plain had been accurately reported to him, wrestling with Ya'aqob, and so forth, belong to the Jehovist. Maimonides (More Nev. parti. 31) energetically protested against these descriptions when taken in a literal sense. In the Elohist the patriarchs are decorous, if colourless, abstractions. In the Jehovist not INTRODUCTION Xxiii only do they repeatedly sin against the laws of ordinary morality, but the vengeance of Yahveh is frequently directed, not against the sinner, but against unconscious offenders. Centuries later we find the same idea in Josephus, who says (' Ant.' xii. 2) that Jehovah punished Theopompus the historian for giving an account of the Jewish creed by making him lose his senses for thirty days. As in the case of Abimelech he was told the cause of Ids malady in a dream, viz. that he had spread the knowledge of divine things among profane men. Theodectes the tragedian also put some passages of Scripture into one of his tragedies, and was struck with blindness for it, but being made sensible of his fault, and having atoned to Jehovah for it, his sight was restored. Professor Sayce (' Modern Review,' for October 1882) thinks that Yahveh was a Hittite god. The Hittites are brought into special connection with Abraham in the south of Palestine in Genesis, and David, who reigned at Hebron before he reigned at Jerusalem, while making war on the Semitic Arameaus of Damascus and Zobah, was in alliance with the Hittite king of Hamath. ' The alliance lasted long, and when in later days a panic fell upon the Syrians, they at once concluded that " the kmg of Israel hath hired against us the kings of the Hittites " (2 Kings xii. 6). Tou or Toi — itself a non-Semitic name — v/as the king of Hamath, who sent his son Joram to form a league with David, and that Yahu is the first element in the name of Joram seems evident from the form Hadoram, which takes its place in 1 Chron. xviii. 10, I have tried to shew elsewhere that Hadad was the Semitised form of Dadis or Attis, the Hittite god of the air, and that when Macrobius makes Adad the supreme god of the Syrians, and says that the word means " one," he is referring not to the Semitic Syinans, but to the people of Hierapolis and its neighbourhood, the White Syi-ians of Strabo. However this may be, a later king of Hamath, in the time of Sargon, when the city appears to have passed into the hands of the Semites, is called by the Assyrians Yahu-bidi in one place, and Hu-bihdi in another, and since Hu is the Hebrew El, " god," it would seem that Yahu must have been as much the supreme deity of Xxlv . INTRODUCTION Hamath as he was of Juclah. It is therefore significant that the Hittite captain in David's army was named Uriah. Outside Hamath and Israel the inscriptions, neither of Assyria nor of Egypt, reveal any names of which Yahu forms part.' After the return from captivity the strictest monotheism prevailed. Even the heretical Samaritans preferred the singular El to the plural Elohim as proclaiming more distinctly the unity of God (Ges. ' De Pent. Sam.' p. 50 i^qq.). Maimonides (, More Nov.' part i. 50, 53) will not allow any attributes of the Deity to be enumerated, for he considers God and his attributes to be identical. Passages may be found in the Apocrypha which tend to modify the rude expressions of the Hebrew text, and make the people understand that these expressions were types, not realities, but it is in the Targums of Onkelos and Jonathan that these modifications are prominently brought forward. Both these Targums interpret the tree of life to mean the Law.' When God is represented as speaking with men, the Word of God (the Menira^), or the Glory of God (the Shechina, the dwelling, or the Abiding Presence), is always substituted. Is. i. 15, 'I will hide mine eyes,' is paraphrased ' The visage of the majesty of Jehovah.' Gen. xv. 1, is para- phrased ' After these things came the pithgama (word) of Jehovah unto Abram in prophecy, saying, Fear not, Abram ; my Memra shall be thy strength, and thy very gi^eat reward.' In Gen. iv. 27 it is the Shechina of God that dwells in the tents of Shem. The Samaritan poets (Ges. ' Carm. Samarit.,' Lipsiae, 1824) have the same idea. They say, ' God has spoken, yet he has no mouth ; he sustains the world, yet he has no hands.' ' He has created the world, and is not fatigued, and has rested on the seventh day, and is not wearied.' In general there has been since the return from captivity a slow, though often retarded, progress in Judaism, not only to more spiritual views, ' The Targum of Jonathan says that the crealioii of the Law ami the pre- paration of the garden of Eden and of Gehinnom took place two thousand years before the creation of the world. ^ The Alexandrian Jews translated Memra hy the Greek word Aoyoy, which it did not represent, any more than it signified the Messiah, for which a different word is used. INTRODUCTION XX \^ Init to reform of ancient institutions. In ' Jer. Talmud San- hedrin,' 80, a rabbi declares that if the law were regarded as absolutely completed it could have no stability ; and in ' Tr. Baba Meziah,' f. 30, another rabbi teaches : ' The destruction of Jeru- salem took place because the judges judged (without consulting the spirit) according to the letter of the law.' The early religion of the Hebrews, as represented in Genesis, was, like most religions in their infancy, one of extreme sim- plicity. Spencer (' De Leg. Hebr.' III. iv. 1) has shown that the sacrifices in the Old Testament were not ordered by God, but were voluntary offerings of whatever was best and most precious. In animal sacrifices it was the usual practice to lay the blood and fat upon the altar, while the people consumed the flesh. In Is. i. 12, Yahveh says of the sacrifices, 'Who hath required this at your hand?' In Jer. vii. 12, he says, ' I spake not unto your fathers . . . concerning burnt offerings and sacrifices.' In ' Constit. Apost.' Abel, Noah, and Abraham are said to have brought victims of their own accord. Justin Martyr (or whoever was the author) also says (' Respons. ad quaest.' 38) that God never ordered any sacrifice for his own pleasure, and Chrysostom (' Hom. 12. ad pop. Antiochen.') says the same thing. Vicarious atonement was contrary to the spirit of Mosaism. In Ex. xxxii. 33, Yahveh says to Moses, ' Whosoever hath sinned against me, him will I blot out of my book,' and in Deut. xxiv. 16, it is said, ' The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers ; every man shall be put to death for his own sin.' In Gen. xxviii. 18 Ya'aqob takes the stone which he had placed under his head and sets it up as a pillar and pours oil on the top of it, and calls the place Beth-El, the house of God. It is curious to observe that in the primitive Aryan religion also, the head of the family, who was also the worshipper or priest, used to erect in the open air a stone which was wide at its basis (grdva-2n'ituhiidnah.), which made the place where it was set up sacred. This altar was consecrated by the Aryan shepherd by being anointed with liquid butter (gritaprishttni). On his knees, or standing, witli his hands XXVI INTRODUCTION extended towards heaven, lie invoked the Deity, and sang improvised prayers. Wood was placed on the altar, and fire being obtained by the rapid rnbbing together of two sticks {ardni) and the juice of the soma plant (indii) thrown upon it, the flame consumed the oblation, which might be butter, curdled milk, or %nctims taken from the flocks. Unlike many other nations in which religious rites are numerous and complicated, the Hebrews had at this time neither marriage ceremonies nor funeral rites. Marriage was a purely social institution among the Aryans also, and there is no trace in the hymns of any religious ceremony accompanying it ; only in a hymn addressed to the Aditis it is said, ' Preserve me from evil, as from an illegitimate child,' which shows that the institution had a sacred character. In the Gathas (Yap. liii. st. 5.) there is an exhorta- tion to those who marry to be sincere to one another. There is no trace of funeral rites in Genesis until the deaths of Ya'aqob and Yoseph, but they take place in Egypt. Abraham mourns and weeps for Sarah, and purchases the cave Machpelah (where the Jews say that Adam is buried), that he may bury his dead out of his sight ; but neither on this nor any other occasion is there any mention of funeral ceremonies. The Aryans in ancient times had no funeral ceremonies either, but they prayed over their dead until the burial was finished, and these prayers show that their ideas of another world had become developed, ' Go,' they said, ' set forth for those ancient paths Avhich our ancestors have trodden ! Thou wilt see the two kings, Yama and the god Varuna, who take pleasure in oblations. Go, with the ancestors, with Yama, witli the happiness thou hast deserved, to the highest heaven.' When the dead was about to be consigned to earth, they said, ' Draw near to our mother earth, that Avide-spreading and ample dispenser of happiness, that virgin soft as wool for those that follow the right path ; ^ may she keep thee from the brink of calamity.' And when the dead person is deposited in the grave and the earth is thrown upon him, some such words as the following were sung ; ' Raise thyself, earth ! do him no harm ; receive him kindly. Cover him, earth, as the motlier embraces her offspring.' INTRODUCTION xxvii Maimonkles ('Mislinali Torali,' Hil. Mel. viii. 10) gives a list of the Noachid laws which, the rabbis held, should be the ground work of missionary efforts : — ' The first man was commanded concerning six things : idolatry, blasphemy, shedding of blood, incest, robbery, and administration of justice. Although we have all these things as a tradition from Moses, our master, and reason inclines to them, yet, from the general tenor of the law, it appears that he was commanded concerning these things. Noah received an additional command concerning the limb of living animal (not to be eaten), as it is said, " But flesh in the life thereof, which is the blood thereof, ye shall not eat " (Gen, ix. 4.). Here are the seven commandments, and thus the matter was in all the world until Abraham.' Upon the apologue, or philosophical disquisition, as Josephus calls it, of the garden of Eden the Greek and Roman Catholic Churches have founded the doctrine of the eternal damnation of every unbaptised person. The General Council of Africa, held in A.D. 418 upon Pelagianism, excommunicated those who held that Adam was subject to death when he was born. The council held that he only became mortal after his fall, and that all the children of men who came into the world shared in the crime committed by their first parent : a crime which could only be effaced by baptism. Fulgentius (' De Fide,' § 7G) says of original sin : ' Hold thou most firmly, nor do thou in any respect doubt, that infants whether in their mothers' wombs they begin to live and there die, or when after their mothers have given birth to them they pass from this life without the sacrament of holy baptism, will be punished with the everlasting punishment of eternal fire.' The Council of Trent defines as of faith, that Adam lost original justice, not only for himself, but also for us ; that he ' poured sin, which is the death of the soul, into the whole human race,' and that this sin comes, not by imitation of Adam's transgression, but by propagation from him. Augustine was compelled ta acknowledge that unbaptised infants had better not have been born, but denies emphatically that a separate place (Limbo) is assigned to them, and iu a sermon asfainst the Pelag^ians distinctlv declares that thev XXVUl IXTRODUCTIOX descend into everlastiug fire. When these doctrines became formulated, the terror among mothers was so great that they took every precaution they could think of to protect their children. Baptismal water was sprinkled on the womb, still- born children were baptised, the mother would receive the Host or obtain absolution, and apply them to the benefit of the child ; but the priests anathematised all these attempts. (See Lecky, ' History of Rationalism.') In the Greek Church, not only the unbaptised child, but its parents also are damned. Exorcism is retained in both Churches, and until this ceremony is com- pleted the devil is said to be in possession of the child. The doctrine of Original Sin is entirely unknown to Judaism. The Talmud teaches that the evil desire or impulse was created by God, and in several passages it is said that he repented having done so on seeing the consequences. Everyone, however, can overcome sin by study and works, and obtain righteousness. In Is. xlv. 7, Yahveh says, ' I make peace and create evil.' Job (ii. 10) says ' What ? shall we receive good at the hand of God, and shall we not receive evil ? ' In Lam. iii. 38, it is said, ' Out of the mouth of Elyou cometh there not evil and good ? ' And in Ezek. xviii. 19, Yahveh says, ' Yet say ye, Wherefore doth not the son bear the iniquity of the father ? When the son hath done that which is lawful and right, and hath kept all my statutes, and hath done them, he shall surely live. The soul that sinneth, it shall die : the son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son ; the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.' in the apocryphal book of Enoch, which, however, is quoted as Scripture in Jude, verse 14, it is said (xxxviii. 2, first parable) : ' When righteousness shall be manifested in the presence of the righteous themselves, who irill he elected for tJieir (jood irorJiS didi/ 'weif/lted ht/tlie lordof HpiritK ; and wlicn tlie liglit of the righteous and the elect who dwell on earth shall be manifested, where will the habitation of sinners be ? and where the place of rest for those who have rejected the lord of spirits ? It would have been better \\)V llicm Imd tlicv never been born.' INTRODUCTION xxix The Jewish, hell is much more merciful than the Christian one. Souls come out of hell on Friday evening, and only return on Saturday when the prayer is finished. Menasseh (' Chajim,' f. 39, c. 1) says, ' Even the wicked, of whom it is said that they descend into hell, and ascend not into heaven, enjoy rest on the Sabbath.' The Rabbis held that all souls were created on the first day of creation. The angels wished to prostrate themselves with reverence before the first man (' Ber. Rab.' c. 8), for a virtuous man is above the highest angels ('Sanh.' 93 a). In 'Nidda' it is said that the soul of man, the Divine Light, is by its nature pure, stainless, and moral in the highest degree. All pre-existing souls are in a place called Guf (body) (' Abod. Sar.' 65 a, * Nidda '13 b, ' Jebam,' 63 b). Raschi in his Commentary says that Guf is the space between the Shechina and the dwelling-place of the angels ; the spirits and souls which were created during the first days of creation, and which will one day inhabit human bodies are all thex-e (' Jebam,' a, a, 0). R. Jose says the Messiah will not come till there are no more souls in the Guf. The Talmud (' Chag.' 12, 6) places the Guf at the summit of heaven, in the seventh heaven (Arabot), where justice and virtue, peace and benedictions, in a word all the souls that are to be created, exist. In some Jewish prayer-books in use among the Spanish and Portuguese Jews, part of the morning service is, ' My God ! the soul which thou hast given me is pure ; thou hast created, formed, and breathed it into me ; thou dost also carefully guard it within me ; thou wilt hereafter take it from me, and restore it unto me in futurity.' A learned rabbi quoted by Hoornbeck (' Contra Jud.' iv. 2, p. 356) says : ' The Jews deny original sin, and that for the most weighty reasons. For the seat of sin is exclusively in the soul, and all souls derive their origin, not from Adam, but from God the creator ; whence it follows that the descendants of Adam could not have sinned. That sin is seated in the soul is evi- dent, for that vice or delinquency is seated in the soul or intellect. And the Scripture expressly declares "That soul shall utterly be cut off": his iniquity shall be upon him," or in it. Hence, then, it may be clearly perceived that sin is seated in tlip soul. In XXX INTRODUCTION like manner, that souls are created by God, without the media- tion of any instrument, is testified by Isaiah : " The spirit should fail before me, and the souls which I have made." Ezekiel confirms this same, when he represents God as saying, "All souls are mine : as the soul of the father, so the soul of the son is mine : the soul that sinneth, it shall die." Hence, then, it clearly and certainly follows, that the souls of Adam's posterity could not have sinned in him, and that all mankind are born obnoxious to the punishment due to the sin of Adam, which, as they are all corporeal, affects the bodies of all his children, inasmuch as they are his children with respect to their bodies : just as, if a man be brought into a state of slavery, all his children become slaves also in consequence of being the offspring of an enslaved parent.' In an article on the Talmud by Emmanuel Deutsch in the ' Quarterly Eeview ' (vol. cxxiii. p. 458) it is stated that ' there is no death without individual sin, no pain without individual trans- gression. That same spirit that dictated in the Pentateuch, " And parents shall not die for their children, nor the children for their parents," has ordained that no one shall be punished for another's transgressions.' The article goes on to say that in the judgment of sin the animus is considered. The desire to commit sin is more wicked than the sin itself. ' Everything is in God's hand except the fear of God ' (' Ber.' c. 5), so every human being can carry out a virtuous existence ; only the help of God is requisite for it. The righteous are to rise by the mystic power of the ' Dew of Life,' in Jerusalem ; the Targums add, on Mount Olivet. There is no everlasting damnation. Even for the worst sinners, idolaters, apostates, traitors, there is only temporary punishment, though it may last generations upon generations. But the sinner has only to repent sincerely, and he is forgiven. No human being of whatever creed or nation is excluded from the world to come. The notion of Elijah or Moses having ascended to heaven is utterly repudiated. At the Reformation the doctrine of original sin became, like other doctrines of the Church, the subject of discussion. Luther described the teaching of Paul as to the derivation of human INTRODUCTION XXxi sin from Adam as a ' laughable doctriue.' He asks what can be more ridiculous than that the fact that Adam took a bite of an apple should have the tremendous result of putting all men to the very end of the world, into the power of death ? ' For ' he says, ' he had committed neither murder nor adultery ; he had robbed no one, nor blasphemed God, nor committed any of the horrible sins of which the world is now full ; but only eaten the apple, over-persuaded and deceived by the devil, through the w^oman. Must we, then, says reason, make this single apple of so much account that the Avhole world must pay for it, and so many fine, excellent, wise folk, yea, God's Son himself, with all prophets, fathers, and saints, must die ? ' (' Werke,' viii. 1240, 1241. Auslegung 1 Cor. xv. 136). He speaks after- wards of faith strangling reason, but as he made use of reason in so many other instances (as in his rejection of the Apocalypse, the preface to which had to be suppressed), it is not clear why he did not employ it in this instance also. Zuinglius held that original sin was nothing more than a malady or evil tendency and did not, in any way, involve guilt. Erasmus distinguished between those who received the sacrament of baptism without accompanying grace and those who answered to it with newness of life, and says of hell, ' There is no other flame in which the sinner is plagued, and no other punishment of hell, than the perpetual anguish of mind which accompanies habitual sin.' Jeremy Taylor said on this subject : ' That every man is inclined to evil, some more, some less, but all in some instances, is very true ; and it is an effect or condition of nature, but no sin properly : 1, because that wdiich is unavoidable is not a sin ; 2, because it is accidental to nature, not intrinsecal and essential ; 3, it is superinduced to nature, and is after it.' Locke, in his ' Common- place Book,' has laid down the golden rule on these subjects. ' No one should believe any proposition that is contrary to reason, on the authority of either inspiration or miracle, for the reality of the inspiration or miracle can only be established by reason.' The chronology of Genesis is obviously limited by the dates assigned for the Creation and Deluge. The modern Jewish XXXli INTRODUCTION chronology makes the Creation to have taken place on Septem- ber 10th, B.C. 3761. This date was fixed in a.d. 360 by R, Hillel, when the cycle of Meton was finally adopted, and they say that this form of the year is to continue till the coming of the ]\Iessiah. According to this chronology, the Deluge took place in B.C. 2104; Babel was built B.C. 1969; Abraham was born B.C. 1812 ; the confusion of tongues took place B.C. 1764 ; the descent to Egypt was in B.C. 1522 ; and the Exodus took place B.C. 1312. Josephus, however, who had in his possession the Temple copy of the Old Testament which was in use at the fall of Jerusalem (' I had also the holy books by Titus's concession '), and must therefore have had the actual numbers before him, places the Creation in B.C. 5688, or, as corrected by Dr. Hales, in B.C. 5411 ; while R. Lipman places that event as late as B.C. 3616. There is thus a difference of some two thousand years between the different Jewish calculations. In modern times the longest period was that introduced on astronomical grounds by Alfonso X. King of Leon and Castile (1252-1284). He fixed the date of the Creation at B.C. 6984, but the astronomical system followed by him was, like the cosmological system adopted by all the Fathers and by Milton, the Ptolemaic, according to which the earth was the centre of the universe. Other opinions, too numerous to mention, vary from that of the CEcumenical Council held at Constantinople in a.d. 381 , which adopted the year B.C. 5509 as the date of the Creation, to that of Jerome who fixes it in B.C. 3941. In this country the received chronology has long been that of Archbishop Ussher, according to whom the world was created in B.C. 4004, and the Deluge took place in B.C. 2349. About fifty years ago Dr. Hales adopted the longer chronology of Josephus, which he reduced to a sj^stem which gave the year of the Creation as B.C. 5411, and that of the Deluge as B.C. 3155. In this system Noah and his sons are transported somehow from Armenia to Egypt, where they reign from B.C. 3155 to B.C. 2612 (543 years), after which they are succeeded by Misraim and his successors. Ussher's dates are now again assumed as the approximate ones, and we are informed that in the year B.C. 2350 INTKODUCTION xxxiii or thereabouts tlie whole of the then known world was destroyed, and that it is absolutely certain that the whole human race, except eight persons, had perished. Well may Bunsen say, ' It ought long ago to have been a settled point that our present popular and school chronology is a fable strung together by ignorance and fraud, and persisted in out of superstition and a want of intellectual energy,' The Jewish conception of the universe is that it was created expressly for them. In ' Yalkut,' § 2, it is said that God created the world on account of Israel, and for their merit, preparing for them as a king does who foresees the birth of his son. Adam and his wife spoke the language which Yaliveh conversed with them in, and which was Hebrew. They considered this the fountain-head of all the languages in the world. Josephus tells us that all living creatures had but one language, and both the names which Adam gives to Eve are Hebrew. The seed of Abraham, 'the chosen ones' (Ps. cv. 6), was under the special care of Yahveh. ' As for the other people, which also come of Adam, thou hast said that they are nothing, but be like unto spittle : and hast likened the abundance of them unto a drop that falleth from a vessel' (2 Esd. vi. 56). With such ideas the legend of a deluge in which all mankind perished with the exception of Noah (who according to the Talmud married Naamah, the daughter of Enoch) and his family seemed perfectly natural. The following is the Chaldean account of the Deluge in an abbreviated form. Chasisadra (Xisuthros) relates the stoiy of his deliverance to Iztubar, an ancient Babylonian hero, as follows : — The gods Ann, the warrior Bel, the throne-bearer Adar, I'nuggi, the prince, and I'a, the lord of inscrutable wisdom, had assembled in the ancient city Surippak, on the Euphrates, and had resolved to bring about a flood. I'a-Aos announced this determination to Chasisadra, and ordered him to build a ship of certain prescribed dimensions, and to take refuge in it with his family and servants. Everything necessary for subsistence was to be stored within the ship, and cattle and wild animals of the 1) XXxiv INTRODUCTION field were to be brought beneath its shelter in order to presei-ve ' seed of life of every kind ' (conf. Gen. vii. 3). During six days and seven nights storm, flood and tempest roam abroad, and ' cast down to the ground.' On the seventh day the tempest subsides, the sea retires, and the evil wind and flood cease. Chasisadra traverses the sea, which bears along on its surface corpses like the stems of trees. He opens the roof- window of the vessel ; light streams over his countenance and tears flow down it. Wheresoever he directs his gaze no land is to be seen. The ship speeds to the land Ni.sir. The mountain of the land Nii^ir holds the vessel fast, and there Chasisadi-a waits till the earth becomes dry. Then he offers there a sacrifice to the gods. In the Jehovist Noah and his family are ordered to go into the ark and take with him seven pairs of clean and two of unclean animals and birds. This distinction is not found either in the cuneiform legend or in the Elohist. The deluge is forty days upon the earth and all living things are destroyed, but nothing is said about the waters rising over the tops of the mountains. The whole narrative resembles the account of an inundation rather than of a deluge. The sending forth of the birds and the erection of an altar to Yahveh are also peculiar to this account, which is inconsistent with that of the Elohist, for if Noah had only taken two of every sort of animal, the species which he offered as burnt offerings would have been destroyed. The deluge is brought about in the Elohist in quite a different manner, and with more detail. Not only are the floodgates of heaven opened, but the fountains of the great deep are broken up, ?nd thus the waters under the earth combine with the waters above to bring about the catastrophe. In the cuneiform legend the Anunnaki (the gods of the subterranean water) bring floods. When the deluge is at its gi'eatest height it is fifteen cubits above the highest mountain under the whole heaven. Wellhausen remarks that the legend is spoiled by Noah's heaving the lead, and marking the date of the highest flood in his log-book. He also misses the poetical incident of the birds and the broken-off* olive leaf: but this was inevitable, INTRODUCTION XXXV for not even Jewish credulity could suppose that any vegetation would be left after the whole earth had been a twelvemonth under water. According to Onkelos, the ark rested on the mountains of Kardu ; according to the Samaritan version, Al teborah Sarnedib, ' Upon the mountains Sarnedib.' The cove- nant with Noah and his sons is made voluntarily by Elohim, and the setting of the bow in the cloud recalls the approach of the goddess Istar, who rears aloft ' the great bow which Anu had created ' in the cuneiform account. When the Semites, the Kasdim of Scripture, first came into contact with the civilised Accadians, they were a nomad race, living in tents, and quite uncivilised. They borrowed the rudi- ments of their civilisation and mj^thology from Accad, and even the words in which these were expressed. M. Burnouf says that the myths they have adopted, such as the deluge, the creation, the garden of Eden, and the fall of man, have been taken by them from nations which preceded them in civilisation, and which appear to be connected, at least in part, with Aryan mythology, only they have converted myths into history (' Science des Eeligions,' p. 66). Josephus holds Thelassar, the Arrapachitis of Ptolemy, to have been the native land of the Kasdim or Chaldeans. Arrapachitis is a mountain canton of South Armenia, situated between Lake Van and Lake Urumiah at an elevation of more than 6,000 feet, at the source of the Great Zab, which flows through it. It is from this district that the Semitic tribe, or a portion of it — which afterwards became known as the Hebrews or men from beyond the Euphrates — is supposed to have emigrated, and after settling at Ur, on the Lower Euphrates, a portion of the emigrants ajDpear to have ascended the Euphrates to Harau, whence the Abrahamites wandered to the deserts bordering on Canaan. ' Anthropology,' says M. Burnouf (ib. p. 231), ' places the Semites between the Aryans and the yellow races ; not that their distinctive characteristics are a middle term between our race and that of the Eastern Asiatics, but because, while eminentlj- superior to the yellow race, they manifest as regards ourselves differences which do not admit of their being classed with the XXXVl INTRODUCTION Indo-European race. The true Semite has flat hair, in conse- quence of Avhich the hair of his head presents a crisped appear- ance ; his nose is extremely hooked ; his Hjds are pi'ojecting and fleshy ; his extremities are large, his calf small, and he is flat- footed. What is of more consequence is that he belongs to the occipital races — that is, to those races in which the posterior part of the head is more developed than the anterior or frontal portion. His gi-owth is very rapid : at fifteen or sixteen years of age it has ceased. At the latter age the anterior portions of his skull, which contain the organs of intellect, are firmly brought together, and frequently even cemented to one another. The result is that there can be no further development of the brain, and esj)ecially none of the grey matter.' The Semites are unknown to history till a period between oOOO and 2000 B.C., when they gradually conquered the primi- tive and highly civilised populations of Babylonia. In the following pages M. Lenormaut's notes to the first Part are distinguished by the letter L. In the second and third Parts the notes are all by him. THE BOOK OF GENESIS THE MASSORETIC TEXT IN ITS PRESENT STATE CHAPTEE I. 1 In the beginning Elohim created the heaven and the earth. 2 And the earth was waste and void ; and darkness was upon the face of the deep : and tlie spirit of Elohim moved upon the face of the waters. 3 And Elohim said, Let there be light : and there was light. 4 And Elohim saw the light, that it was good : and Elohim divided the light from the darkness. 5 And Elohim called the light Day, and the dark- ness he called Night. And there was evening and there was morning, one day. 6 And Elohim said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. [And it was so.^] 7 And Elohim made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament. [And Elohim saw the firmament, that it was good.^] 1 These words are at the end of verse 7, but they are out of their proper place, and they have heen inserted here in accordance with the unvarying parallelism of the recital of the other creations, and in conformity with the Septuagint version, which inserts them here. — L. ^ The LXX retains this sentence, which is necessary to the progress of the narrative. It has been allowed to lapse in the Hebrew text, in which it has been replaced by the sentence which originally formed the conclusion of verse 6.— L. B 2 4 THE BOOK OF GENESIS 8 And Elohim called the firmament Heaven. And there was evening and there was morning, a second day. 9 And Elohim said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear. And it was so.^ 10 And Elohim called the dry land Earth ; and the gathering together of the waters called he Seas : and Elohim saw that it was good. 11 And Elohim said. Let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth : and it was so. 12 And the earth brought forth grass, herb yielding seed after its kind, and tree bearing fruit, wherein is the seed thereof, after its kind : and Elohim saw that it was good. 13 And there was evening and there was morning, a third day. 14 And Elohim said. Let there be lights in the firma- ment of the heaven ^ to divide the day from the night ; and let them be for signs and for seasons, and for days and years : 15 And let them be for lights in the firmament of the heaven to give light upon the earth : and it was so. 16 And Elohim made the two great lights ; the ' The LXX adds, ' And the water which was under the heaven was collected into its places, and the dry land appeared.' "^ The TjXX and Samaritan insert here ' to f^ive lio^ht upon the earth.' This lio'ht difler.s from tlie light in verse 3, which is light in general, diffused light, or, while ma-6r signifies a luminary, and is used of the sun and luooa (verse IG). See also Ps. Ixxiv. IG. THE MASSORETIC TEXT IN ITS PRESENT STATE 5 greater light to rule the day, and the lesser light to rule the night : he made the stars also. 17 And Elohim set them in the firmament of the heaven to give light upon the earth, 18 And to rule over the day and over the night, and to divide the light from the darkness : and Elohim saw that it was good. 19 And there was evening and there was morning, a fourth day. 20 And Elohim said, Let the waters swarm with a •living pullulation, and let fowl fly above the earth towards the face of the firmament of heaven : [and it was so.^] 21 And Elohim created the great sea-monsters,'"^ and all the living and creeping things with which the waters swarm, after their kinds, and every winged fowl after its kind : and Elohim saw that it was good. 22 And Elohim blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. 23 And there was evening and there was morning, a fifth day. 24 And Elohim said. Let the earth bring forth the living creature after its kind, cattle, and creeping- thing, and beast of the earth after its kind : and it was so. 25 And Elohim made the beast of the earth after its kind, and the cattle after their kind, and everything that creepeth upon the ground after its kind : and Elohim saw that it was good. ^ This sentence is omitted in the Hebrew, but retained in the LXX. — L 2 Ta KrjTT] ra fityaXa.—hXX. Whales existed in the Mediterranean as late as the Roman period. 6 THE BOOK OF GENESIS 26 And Elohlm said, Let us make man^ in our image, after our likeness^ : and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over [every beast of^] the earth, and over every creeping thing tliat creepeth upon tlie earth. 27 And Elohim created man in his own image, in tlie image of Elohim created he him ; male and female created he them. 28 And Elohim blessed them ; and Elohim said unto them. Be fruitful and multiply, and replenish the eartli, and subdue it ; and have dominion over the fish of tlie sea, and over the fowl of the air, and over every living- thing that moveth upon the earth. 29 And Elohim said. Behold, I have given you every herb yielding seed, which is upon the face of all the eartli, and every tree, in the which is the fruit of a tree yielding seed ; to you it shall be for meat : 30 And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is the breath of life,* I have given every green herb for meat : and it was so. ' Heb. Adam, and so wherever man is mentioned. ^ ' According to our image and likeness.' — LXX. Tzelem means a shadow (Ps. xxxix. 6), hence an image, from its shadowing forth. In 2 Kings xi. 18, Ezek. xxiii. 14, &c., it means idols. Demuth is likeness, likeness in form : it occurs again in this sense in Ps. Iviii. 4, Ezek. i. 26. Mai- monides explains this to refer, not to any corporeal resemblance, but to the Divine Intellect (philosophically the Active as distinguished from the Passive Intellect) which has been imparted to man. •'* These words are not in the text, but the mention of them in verjse 24 implies their insertion here. — L. •^ Nephesh 'ayyah, \//u;(r;i' ^mrji. — LXX. Nepiiosh is a word the primary meaning of which is the vital principle common to all living beings (Maim. 3Iof: Neh. Part I. c. 41). It means here ^breath of life' (i^onf ,Tob THE MASSOKETIC TEXT IN ITS PRESENT STATE 7 31 And Eloliim saw everything that he had made, and, behold, it was very good. And there was evening and there was morning, the sixth day. CHAPTER II. 1 And the heaven and the earth were finished, and all the host ^ of them. 2 And on the seventh day Elohim finished his work which he had made ; and he rested on the seventh day from all his work which he had made. 3 And Elohim blessed the seventh day, and hallowed it ; because that in it he rested from all his work which Elohim had created and made.^ 4 These are the genealogies of the heaven and of the earth when they were created.^ xli. 21). 'Ayyali (living, to live) is said of all beings -wbich have the povrer of feeding themselves, and w^hich live, as in Gen. ix. 13. It is never used of plants. ' Koff/xos-, order, LXX, which adds ' and God finished on the sixth day his works which he made.' ' Qv rjp^aro o 9eoy woiTjaai, ' which God began to do.' — LXX. ^ This portion of the verse gives us the invariable form in which the titles of every section of the book of genealogies constituting the Elohistic document begin. It ought to have preceded the history of the creation which forms the first chapter in the present state of the text, but the editor who finally combined the Elohistic and Jehovistic documents has placed it at the end. It is evident that he wished to begin the sacred book by affirm- ing the doctrine of the creation ex nihilo contained in chap. i. 1, in opposition to the doctrines of emanation which were held by the Pagan nations by whom the Israelites were surrounded. — L. Philo, however, and the Alexandrian Jews saw nothing in the Mosaic cosmogony inconsistent with the pre-existence of matter. Philo {On the Incorruptibility of the World, § 2) says, — ' As nothing is generated out of nothing, so neither can anything which 8 THE BOOK OF GENESIS In the day that Yahveh Elohim ' made earth and heaven 5 No bush of the field was yet in the earth, and no herb of the field had yet sprung up : for Yahveh Elohim had not caused it to rain upon the earth, and there was not a man to till the ground ; 6 But there went up a mist^ from the earth, and watered the whole face of the ground. 7 And Yahveh Elohim formed man ^ of the dust of the ground, and breathed into his nostrils the breath of life ; and man became a living soul. 8 And Yahveh Elohim planted a garden eastward in Eden '' ; and there he put the man whom he had formed. 9 And out of the ground made Yahveh Elohim to grow every tree that is pleasant to the sight, and good for food ; the tree of life also in the midst of the garden, and the tree of the know- ledge of good and evil. 10 And a river went out of Eden to water the garden; and from thence it was parted, and became four heads. exists be destroyed, so as to become non-existence. For it is impossible that anything should be generated of that which has no existence anywhere, and equally so that what does exist should be so utterly destroyed as never to be mentioned or heard of again. And indeed, in this spirit the tragedian says: — " Nought that e'er has been Completely dies, but things combined Before another union find ; Quitting their former company, And so agaia in other forms are seen." ' Euripides, Chrysippus. ^ Yahveh Elohim is translated Kvyatos o Geos, ' the Lord God ' by the LXX, and they continue this expression for several chapters, so that the Deluge, for instance, is brought about not by Yahveh, but by Yahveh Elohim, in chap. vi. 3, 5, &c. '^ liiryi], a fountain. — LXX. ^ Heb. liu 'Adiuu, ' the man.' ' Our translation says that ' Yahveh Elohim planted a garden eastioard in Eden,' but Onkelos holds that qeclem should be translated ' iu ancient times,' ' formerly,' as in Ps. xliv. 2, Isa. xxiii. 7. The word Eden really signifies 'field,' or 'plain,' Assyr. idinu (odinu), and Delitzsch considers it to be a primitive non-Semitic word which afterwards passed into the Semitic. THE MASSORETIC TEXT IN ITS PRESENT STATE U 11 The name of the first is Pishon : that is it which coin- passeth the whole laud of 'Havilah, where there is gold ; 12 And the gold of that land is good : there is the bedola'h and the slioham stone. 13 And the name of the second river is Qi'hon : the same is it that compasseth the whole land of Kush. 14 And the name of the third river is 'Hiddeqel : that is it which goeth in front of Asshur. And the fourth river is the Phrath. 15 And Yahveh Elohim took the man, and put him into the garden of Eden to dress it and to keep it. 16 And Yahveh Elohim commanded the man, saying, Of every tree of the garden thou mayest freely eat : 17 But of the tree of the knowledge of good and evil, thou shalt not eat of it : for in the day that thou eatest thereof, thou shalt surely die. 18 And Yahveh Elohim said. It is not good that the man should be alone ; I will make him an help answering to him. 19 And out of the ground Yahveh Elohim formed every beast of the field, and every fowl of the air ; and brought them unto the man to see what he would call them : and whatsoever the man called every living creature, that was the name thereof. 20 And the man gave names to all cattle, and to the fowl of the air, and to every beast of the field : but for man there was not found an help meet for him. 21 And Yahveh Elohim caused a deep sleep to fall upon the man, and he slept : and he took one of his ribs, and closed up the flesh instead thereof; 22 And the rib, which Yahveh Elohim had taken from the man, made he a woman, and brought her unto the man. 23 And the man said, This is now bone of my bones, and flesh of my flesh : she shall be called woman (isshdJi) because she was taken out of man (/.s7t). 24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh. 25 And they were both naked, the man and his wife, and were not ashamed. 10 THE BOOK OF GENESIS CHAPTER III. 1 Now the serpent was more subtil than any beast of the field which Yahveh Elohim had made. And he said unto the woman, Yea, hath Elohim said. Ye shall not eat of any tree of the garden ? 2 And the woman said unto the serpent, Of the fruit of the trees of the garden we may eat : 3 But of the fruit of the tree which is in the midst of the garden, Elohim hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. 4 And the serpent said unto the woman. Ye shall not surely die : 5 For Elohim doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as Elohim, knowing good and evil. 6 And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat ; and she gave also to her husband with her, and he did eat. 7 And the eyes of both of them were opened, and they knew that they were naked : and they sewed fig leaves together, and made themselves girdles. 8 And they heard the voice of Yahveh Elohim in the breeze of the evening : and the man and his wife hid themselves fz-om the presence of Yahveh Elohim amongst the trees of the garden. 9 And Yahveh Elohim called unto the man, and said unto him. Where art thou ? 10 And he said, I heard thy voice in the garden, and I was afraid, because I was naked ; and I hid myself. 1 1 And he said. Who told thee that thou wast naked ? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat ? THE MASSORETIC TEXT IN ITS PRESENT STATE 11 12 And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. 13 And Yahveh Elohim said unto the woman. What is this that thou hast done ? And the woman said. The serpent be- guiled me, and 1 did eat. 14 And Yahveh Elohim said unto the serpent. Because thou hast done this, cursed art thou from among all cattle, and from among every beast of the field : upon thy belly ' shalt thou go, and dust shalt thou eat all the days of thy life. 15 And I will put enmity between thee and the woman, and between thy seed and her seed : it shall bruise thy head, and thou shalt bruise his heel.^ - ' Upon thy breast aud belly,' — LXX. - Trjprjaei, LXX, ' he shall keep (watch against) thy head, and thou shalt keep his heel.' No serpent could bruise a person's head. Josephus {Ant. i. § 4) says that all living creatures at this time were able to speak, and had one language. He attributes the fall to the serpent's envy of the happiness of Adam and Eve. God, he says, deprived the serpent of speech, and put poison under his tongue; not knowing that out of some 1,300 varieties of serpents perhaps one half are not poisonous. Certain land snakes use the tongue to bring into the mouth stones, sand, &c., which they swallow to promote digestion, which has been mistaken for eating dust. Professor Owen has shown in his description of the Ophidia, in allusion to the text ' Upon thy belly shalt thou go,' that serpents have not been de- graded from a higher type, and that no animal has its parts more exquisitely adapted to its necessities. M. Lenormant observes {Orif/ines de VHistoire, t. i. p. 106, note) that ' the serpent has been assuredly a symbol of life for the Chaldseo-Assyrians. One of its generic names in the Semitic Assy- rian language is haioou, in Arabic hiyah, both from the root hdvah, to live.' The brazen serpent of Numbers xxi. 6-9, which Yahveh himself ordered Moses to make, was an emblem of Yahveh as a healing deity. This serpent continued to be an object of popular worship until the time of Heze- kiah, who broke it in pieces because the Israelites burnt incense to it up to that time, and he called it ne'hushtan — that is, brazen. Reuss has observed that there is a pun here, for serpent is called na'hash, and brass nel'hosheth. There is no mention of the devil in connection with the serpent until the Apocryphal Book of Wisdom, which is of later date than the Septuagint. Even this seems to be figurative. In Eccl. xiv. 17 it is said, ' The covenant from the beginning is, Thou shalt die the death,' and in Eccl. xxi. 27, it is said, ' When the ungodly curseth Satan, he curseth his own soul.' Lenor- mant {Origines, i. p. 552, note) says, ' One of the images of Malak-Baal, the third person of the Phoenician triad, is the nehoushtan, the saviour serpent, whose image Moses set up in the desert.' The Ribbis attributed Adam's 12 THE BOOK OF GENESIS 16 Unto the woman he said, I Avill greatly multiply tliy sorrow and thy conception ; in sorrow shalt thou bring forth children ; and thy desire shall be to thy husband, and he shall rule over thee. 17 And unto the man he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it : cursed is the ground for thy sake ; in toil shalt thou cat of it all the days of thy life. 18 Thorns also and thistles shall it bring forth to thee ; and thou shalt eat the herb of the field ; 19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground ; for out of it wast thou taken : for dust thou art, and unto dust shalt thou return. 20 And the man called his wife's name 'Hawaii, because she was the mother of all living Qiciij)} 21 And Yahveh Elohim made for the man and for his wife tunics of skins, and clothed them. 22 And Yahveh Elohim said. Behold, the man is become as one of us, to know good and evil : and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever : fall to the envy of the angels, who, having in vain tried to prevent the creation of man, led him into sin by means of Sammael and his angels, who was superior to them, and who employed the serpent as his instrument. If Adam had not sinned he would have lived for ever according to some. The immediate consequence of Adam's sin was that the Shechinah was with- drawn from earth to the first heaven, and subsequent sins caused it to be removed to the seventh heaven. The Shechinah was a light created ex- pressly in order to represent the Divine Majesty. The Talmud says that God ' originally offered the Law to all Gentile nations, but they having refused to submit, Israel took the Law on themselves at Mount Sinai, and were literally as Ps. Ixxxii. 6 describes : ' I said, Ye are Elohim, and all of you sons of 'Elyou ' (the Most High). If it had not been for the golden calf, which put an end to this state of bliss, that generation would have seen the end of Israel.' Dr. Donaldson has a dissertation on this verse, in which he shows from Jer. xiii. 22 and Nahum iii. o the real meaning of the word translated ' heel.' — Oonf. Hos. xii. 4. ' LXX, Zu>r), Eno, couf. Evaioc, Josh. xi. 3, Judges iii. 3, &c. In Phcenician Ilavatli. THE MASSORETIC TEXT IN ITS PRESENT STATE 13 23 Therefore Yahveli Eloliiui sent him forth from the garden of Eden to till the ground from whence he was taken. 24 So he drove out the man, and he placed at the east of the ofarden of Eden the Kerubim, and the flame of a sword which turned every way, to keep the way of the tree of life,^ CHAPTER IV. 1 And the man knew Tlavvah his wife ; and she conceived, and bare Qain, and said, I have gotten {qdnit/uj') a man with the help of Yahveh. 2 And again she bare his brother Habel. And Habel was a keeper of sheep, but Qain was a tiller of the ground.^ ^ The same word is used for the tree of life that is used in chaps, i. ii. Sec. for fruit-bearing and other trees in general. The idea of a tree of life is comtnon to many nations, and everywhere it is the increase of vital energy given by the intoxicating powers of the fruit which has made semi-barbarous nations believe in a promise of immortality conveyed by it. In Arya we have the Soma (Asclepias ncidula ?), in Babylonia the palm, and the Accadian inscriptions show us that that ancient people gave the name Ges-tiu, ' tree of life,' to the vine. R. Meir taught that the tree Adam partook of was the vine, for nothing entices man so much as wine, of which it is said (Gen. ix. 21), ' And he drank of the wine, and was drunken ' {Tr. Syhedr. fol. 70). In the LXX this verse is, ' And he cast out Adam and caused him to dwell over against the Garden of Delight, and stationed the cherubs and the fiery sword that turns about to keep the way of the tree of life.' There seems to be no doubt that the Kerubim are of Babylonian origin, and identical with the winged colossal bulls. M. Lenormant says that upon an unedited parallel inscription in the possession of M. le Clerc in Paris, the legend (AN) ki-ru-bu damku, ' exalted- cherub,' appears. In Ezek. i. 10 the Kerubim have the face of a bull (shor). Ezekiel represents them in chap. i. 6, as having four faces, but in chap. xli. 18 this number is reduced to two. Philo and Clemens Alexandrinus said that they repre- sented the two hemispheres, and their wings the rapid movement of the firmament and of time circulating in the Zodiac, for Philo, speaking of the wings of the Kerubim, says the heavens fly. ^ Josephus says Adam and Eve had two sons and daughters. The Talmud says they had three daughters, one of whom Cain must have married. 14 THE BOOK OF GENESIS 3 And in process of time it came to pass, that Qain brought of the fruit of the ground an offering ^ unto Yahveh. 4 And Habel, he also brought of the firstlings of his flock, and of the fat thereof. And Yahveh had respect unto Habel, and to his offering : 5 But unto Qain and to his offering he had not respect. And Qain was very wroth, and his countenance fell. 6 And Yahveh said unto Qain, Why art thou wroth ? and why is thy countenance fallen ? 7 If thou doest well, shall it not be lifted up ? and if thou doest not well, sin coucheth at the door ; and unto thee shall be his desire, and thou shalt rule over him.^ 8 And Qain said unto Habel his brother [Let us go out into the plain ^]. And it came to pass, when they were in the plain, that Qain rose up against Habel his brother, and slew him. 9 And Yahveh said unto Qain, Where is Habel thy brother ? And he said, I know not : am I my brother's keeper ? 10 And he said. What hast thou done ? the voice of thy brother's blood crieth unto me from the ground. 11 And now, cursed art thou from the ground, which hath opened her mouth to receive thy brother's blood from thy hand ; 12 When thou tillest the ground, it shall not henceforth yield unto thee her strength ; a fugitive and a wanderer shalt thou be in the earth. 13 And Qain said unto Yahveh, ]\Iine iniquity is greater than I can bear. 14 Behold, thou hast driven me out this day from the face of the ground * ; and from thy face shall I be hid ; and I shall be ' Heb. Min'ah, an offering without blood, conf. Lev. ii. 1. The reason it was rejected appears to be that the earth was still under a curse, which was only removed when the covenant was made with Noah (viii. 21), after which Noah became himself an aijriculturist. * In the LXX this verse is ' Ilast thou not sinned if thou hast broug-ht it rightly, but not rightly divided it ? be still, to thee shall be his submission, and thou shalt rule over hira.' ^ The LXX and tlie Samaritan text have retained these words. They have been omitted from the Hebrew text, and leave a blank there. St. Jerome replaced them from the Greek version. — L. * The word adamah, * ground,' i3 evidently used here to indicate the THE MASSORETIC TEXT IN ITS PRESENT STATE 15 a fugitive and a wanderer in the earth ; and it shall come to pass, that whosoever findeth me shall slay me. 15 And Yahveh said unto him, Therefore whosoever slayeth Qain, vengeance shall be taken on him sevenfold. And Yahveh appointed a sign for Qain, lest any finding him should smite him. 16 And Qain went out from the presence of Yahveh, and dwelt in the land of Nod (exile) on the east of Eden. 1 7 And Qain knew his wife ; and she conceived, and bare 'Hanoch • : and he builded a city, and called the name of the city, after the name of his son, 'Hanoch. 18 And unto 'Hanoch was born Yirad : and Yirad be^at Me'huyael, and Me'huyael begat Methushael ^ : and Methushael begat Lamech. 19 And Lamech took unto him two wives : the name of the one was 'Adah,^ and the name of the other Qillah.'' 20 And 'Adah bare Yabal : he was the father of such as dwell in tents and have cattle.'^ 21 And his brother's name was Yubal : he was the father of all such as handle the kinnor and the 'ugar.^ 22 And Qillah, she also bare Tubal-qayin,^ the forger of every cutting instrument of brass and iron : and the sister of Tubal-qayin was Na'amah.^ 23 And Lamech said unto his wives : 'Adah and Oillah, hear my voice ; Ye wives of Lamech, hearken unto my speech : For I have slain a man to my wounding. And a young man to my hurt. cultivated and cultivable ground, the Adamic ground, in opposition to are^, ' the earth,' in its widest signification. — L. ' * Initiated.' * ' Man of God.' ' ' Ornament, or beauty.' 4 'Shadow.' ^ M. Lenormant remarks elsewhere {Prem. Ciuilis. t. i. p. 138) that this genealogy of Cain's family is quite inconsistent with the destruction of the whole human race with the exception of Noah's family by the Deluge, for the Construction of this verse about Yabal implies the present time, ' those who dwell in tents and have cattle ' at the period the author wrote. ^ LXX, y^aKTTipiov km KiBapav. Engel thinks the kinnor is a lyre or small harp, and the 'ugar the syrinx or Pandsean pipes. ■^ QoiSeX, LXX. See note on chap. x. 2. ® ' Pleasant.' 16 THE BOOK OF GENESIS 24 If Qain shall be avenged sevenfold. Truly Lamech seventy and sevenfold.^ 25 And Adam knew his wife again ; and she bare a son, and calleth his name Sheth : For, said she, Elohim hath appointed (shdth) me another seed instead of Habel ; for Qain slew him. 26 And to Sheth, to him also there was born a son ; and he called his name Enosh : then began men to call upon the name of Yahveh.^ CHAPTER V. 1 This is the book of the genealogy of Adam. In the day that Elohim created man, in the likeness of Elohim made he him ; 2 Male and female created he them ; and blessed them, and called their name Adam, in the day when they were created. 3 And Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image : and called his name Sheth ^ : ' The Talmud explains this ohscure passage to mean that when Lamech or Lemech grew old and blind, Tubal-Oaiu led him by tlie hand into the fields to hunt, and said to his father, ' Lo, yonder is a beast of prey, shoot thy arrow in that direction,' and Lamech having done so the arrow killed Cain, who was walking afar off. Lamech, when he discovered what he had done, clapped his hands together, and not seeing his son, struck the lad's head between his hands, killing him instantly. 2 The latest editor has not preserved the rest of the statement of tlie posterity of Sheth as the Jehovist gave it. He gives the Elohistic genealogy in its place, introducing only one incidental verse taken from the other document. — Ij. 3 According to the Elohist, Slieth, not Qain, is Adam's first-born. The genealogies are as follows : THE MASSORETIC TEXT IN ITS PRESENT STATE 17 4 And the days of Adam after he begat Sheth were eight hundred years : and he begat sons and daughters : 5 And all the days that Adam lived were nine hundred and thirty years : and he died. 6 And Sheth lived an hundred and five years, and begat Enosh : 7 And Sheth lived after he begat Enosh eight hun- dred and seven years, and begat sons and daughters : 8 And all the days of Sheth were nine hundred and twelve years : and he died. 9 And Enosh lived ninety years, and begat Qenan : 10 And Enosh hved after he begat Qenan eight hun- dred and fifteen years, and begat sons and daughters : 11 And all the days of Enosh were nine hundred and five years : and he died. 12 And Qenan lived seventy years, and begat Mahalalel : 13 And Qenan lived after he begat Mahalalel eight hundred and forty years, and begat sons and daughters : Genesis IV, Adam Qain and Ilabel, his sons 'ITanocli, Qain's sou Yirad, 'Hanocli's son Me'hiiyael, sou of Yiiad Methushael, son of Me'huyael Lamecli, sou of Methushael Genesis V. Adam Sheth Enosh Qenan Mahalalel Yared 'Hanoch Methushala'h Lamech. The Rabbis (Nork, Hehr. Rabbin. Worterbueh, art. Sheth) say that Sheth .was the first who ga^e names to the celestial signs and marked the divisions of the year. Joseph us says that the science of astrology was due to the children of Seth, and that as Adam had told them the world was to perish by water or by fire they constructed two columns, one of brick, the other of stone, on which they engraved the knowledge they had acquired, so that if a deluge destroyed the column of brick, the stone one might remain. y^ 18 THE BOOK OF GENESIS 14 And all the days of Qenan were nine hundred and ten years : and he died. 15 And Mahalalel lived sixty and live years, and begat Yared : 16 And Mahalalel lived after he begat Yared eigrht hundred and thirty years, and begat sons and daughters : 17 And all the days of Mahalalel were eight hundred ninety and five years : and he died. 18 And Yared lived an hundred sixty and two years, and begat 'Hanoch : 19 And Yared lived after he begat 'Hanoch eight hundred years, and begat sons and daughters : 20 And all the days of Yared were nine hundred sixty and two years : and he died. 21 And 'Hanoch lived sixty and five years, and begat Methushala'h : 22 And 'Hanoch walked with God ^ after he begat Methushala'h three hundred years, and begat sons and daughters : 23 And all the days of 'Hanoch were three hundred sixty and five years : 24 And 'Hanoch walked with God : and he was not ; for Elohim took him.^ ^ EloMm is translated ' God' when tlie Divine name is preceded by the article, which makes it a subslanlive of importance; ha ''elohim, 'the God,' ' the only God.' — L. '^ Death and imperfectness was the result of Adam's sin accordinj^ to the Rabbis, but Abraham would partly counteract this imperfection, and the Messiah would wholly remove it. 'Hanoch did not sin, and therefore he did not die. Urif^iual sin was entirely unknown to the Rabbis. They held (^Ber. Gl a) that God originally created man with two propensities, one to good, Yetser tobh, and one to evil, Yetser hara {Sanh. 91 b). The evil impulse began immediately after birth, but it could be ovei'come, and man could attain perfect righteousness. THE MASSORETIC TEXT IN ITS PRESENT STATE 19 25 And Methusliala'h lived an hundred eighty and seven years, and begat Lamech : 26 And Methiishala'h hved after he begat Lamech seven hundred eighty and tw^o years, and begat sons and daughters : 27 And all the days of Methusliala'h were nine hundred sixty and nine years : and he died. 28 And Lamech lived an hundred eighty and two years, and he begat a son} 29 And he called his name Noa'h, saying, This same shall comfort us (ijenaliamemi) for our work and for the toil of our hands, which cometh from the ground which Yahveli hath cursed.^ 30 And Lamech lived after he begat No'ah five hundred ninety and five years, and begat sons and daughters : 31 And all the days of Lamech were seven hundred seventy and seven years : and he died. 32 And Noa'h was five hundred years old : and Noa'h begat Shem, 'Ham, and Yapheth. ^ The original word must have been 'Noa'h.' The latest editor has inserted the words ' a sou ' to connect this verse better with the next, which has been taken from another source. — L. '^ This verse has been taken from the genealogy of Sheth in the Jeho- vistic document, the first two verses of Avhich have been preserved in chap, iv. 25, 26. The remainder has been omitted, as being identical with the genealogy of the Elohistic document, which the editor has adopted. — L. M. Lenormant elsewhere observes that when the LXX in this verse explain the name of Noah by ovros avairavaa. T]fxas otto tcov fpywv rjfxav, ' This one will cause us to cease from our works/ they show that the Hebrew text they had before them differed from the one we have, and made it nearer to the radical navabh. This conveys an idea of ' rest ' which agrees very well with the meaning of the Accadian Ea, the third god of the principal triad of the Chaldfeo-Assyrian religion. This was the deity who -warned Cha- sisadra (Xisuthros) that the deluge was about to take place, and who in consequence is frequently called Salman, ' the saviour.' c 2 ■20 THE BOOK OF GENESIS CHAPTER VI. 1 And it came to pass, when men began to multiply on the face of the ground, and daughters were born unto them, 2 That the sons of God saw the daughters of men that they were fair ; and they took them wives of all that they chose. 3 And Yaliveh said, My spirit shall not rule in man for ever, for that he also is flesh : yet shall his days be an hundred and twenty years.' 4 The Nephilim were in the earth in those days, and also after that, when the sons of God came in unto the daughters of men, and they bare children to them : the same were the mighty men which were of old, the men of renown.^ 5 And Yahveh saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. 6 And it repented Yahveh that he had made man on the earth, and it grieved him at his heart. 7 And Yahveh said, I will destroy man whom I have created from the face of the ground ; both man, and beast, and creeping thing, and fowl of the air ; foi- it repenteth me that I have made them. 8 But Noa'h found grace in the eyes of Yahvfh. These are the genealogies of Noa'h. ' This probably refers, not to tlie duration of man's life, for Abraham, for instance, died at a hundred and seventy-iive years of age, but to the corruption of mankind, which reached its maximum a hundred and twenty years before the Deluge, or to the intercourse with the Bene-ha 'Elohim, or sons of God. Is. vii. 8, xvi. 14, and especially Jonah iii. 4, are instances of the short periods allowed for repentance. The Bene-ha 'Elohim are men- tioned again in Job i. 6, but we never hear of sons of Yahveh. * See Numb. xiii. .38, 'And there we saw the Nephilim (the Giants), the Bene-'Anaq, which come of the Nephilim.' Giant nations are mentioned in Deut. ii. 10, iii. 11. Goliath (1 Sam. xvii. 4) was six cubits and a span in height. Eusebius (Prcep. Ev. lib. vii. cap. 8) says the Nephilim endeavoured to establish Bfojxax^Lai like the Greeks, besides being the authors of sorcery and witchcraft. THE MASSORETIC TEXT IN ITS PRESENT STATE 21 Noa'h was a righteous man and upright in his generations : Noa'h walked with God. 10 And Noa'h begat three sons, Shem, 'Ham, and Y^pheth. 11 And the earth was corrupt before God, and the earth was filled with violence. 12 And Elohim saw the earth, and, behold, it was corrupt : for all fiesh had corrupted his way upon the earth. 13 And Elohim said unto Noa'h, The end of all flesh is come before me ; for the earth is filled with violence through them ; and, behold, I will desti^oy them with the earth. 14 Make thee an ark^ of cypress wood''^; cells shalt thou make in the ark, and shalt pitch it within and without with pitch. 15 And this is how thou shalt make it : the length of the ark three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits. 16 A light shalt thou make to the ark,^ and to a cubit shalt thou finish it upwards ; and the door of the ark shalt thou set in the side thereof; with lower, second, and third stories shalt thou make it. 17 And I, behold, I do bring the deluge* of waters ^ Heb. tebah, a chest or coffer. The word is only used of Noa'h's vessel and the ark in which Moses was exposed, Exod. ii. 5. LXX, Kt/Sturoj-, and also di^r], 6r]^r] in LXX interp. ^ 'Of square timber,' €k ^vXwv rerpayavayv, LXX. Buxtorf says gopher was a species of cypress wood. The word means pitch ; hence resinous trees, such as were used in ship-building. ^ LXX, ETTto-vmycoi/ TToirjijeis rrjv klQcotov, ' thou shalt narrow the ark in making it.' The light or window is omitted. * Mabbul, LXX, KaraKkvcrfiov, v8a>p ewi ttjv yrjv. The word only occurs once again, in Ps. xxix. 10, ' Yahveh sat as king at the Deluge.' It is evidently a very old word, as it has to be explained as a deluge ' of waters.' 22 THE BOOK OF GENESIS upon tlie eartli, to destroy all fiesli, wherein is the breath of life, from under heaven ; every thing that is in the earth shall die. 18 But I will establisli my covenant with thee ; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons' wives Avith thee. 19 And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee ; they shall be male and female. 20 Of the fowl after their kind, and of the cattle after their kind, of every creeping thing of the ground after its kind, two of every sort shall come unto thee, to keep them alive. 21 And take thou unto thee of all food that is eaten, and gather it to thee ; and it shall be for food for thee, and for them. 22 Thus did Noa'h ; according to all that Elohim commanded him, so did he. CHAPTEE VII. 1 And Yakvali said unto Noa'li, Corae thou and all tliy house into the ark ' ; for thee liave I seen righteous before me in this generation. 2 Of every clean beast thou shalt take to thee seven and seven, tlie male and his female ; and of the beasts that are not clean two, the male and his female ; ' The Jeliovistic document evidently placed the directions given to Noa'h by Yahveh respecting the construction of the ark before this verse, but the latest editor lias no doubt omitted them because thej' repeated those of the Elohist almost word for word. — L. THE MASSORETIC TEXT IN ITS PRESENT STATE 23 3 Of the fowl also of the air [which are clean], seven and seven, male and female ; [and of birds which are not clean, two, male and female '] : to keep seed alive npon the face of all the earth , 4 For yet seven days, and 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. 5 And Noa'h did according unto all that Yahveh commanded him. 6 And Noa'h was six hundred years old when the deluge of waters was upon the earth, ^ 7 And Noa'h went in, and his sons, and his wife, and his sons' wives with him, into the ark, because of the waters of the deluge. 8 Of clean beasts, and of beasts that are not clean, and of [clean] fowls [and of fowls that are not clean], and of every thing that creepeth upon the ground,^ 9 There went in two and two unto Noa'h into the ark, male and female, as EloMm ^ commanded Noa'h, 10 And it came to pass, after the seven days, that the waters of the deluge were upon the earth. 11 In the six hundredth year of Noa'h's life, in the second month, on the seventeenth day of the month,''' ' This Terse, which is mixtilated in the Hebrew text, is restored from the LXX.— L. ^ This number corresponds to the Babylonian ner, V7]pns, Assyr. ni-i-ru. It is the original astronomical cosmic year, at the end of which the equation of the solar and lunar years took place. Sixty solar years equal 742 luna- tions, that is sixty years of twelve months, and twenty-two intercalated months ; 618 years and ''our months are therefore required for a cosmic year of 600 years, Shem's cycle is also 600 years (Gen, xi. 10, 11). ^ This verse is also incomplete in the Hebrew, and has been restored from the LXX. — L. * The use of this name here instead of Yahveh is exceptional and peculiar) for the verse evidently belongs to the Elohistic document. Its presence here is doubtless owing to the latest editor. — L. '" On the twenty-seventh day of the month. — LXX. Conf. chap. viii. 14. According to the Hebrew text the deluge began on the seventeenth day of the second month. The tops of the mountains were seen on the first day of 24 THE BOOK OF GENESIS on the same day were all the fountains of the great deep broken up, and tlie floodgates ^ of heaven were opened. 12 And the rain ^ was upon the earth forty days and forty nights. 13 In the selfsame day entered Noa'h, and Shem, and 'Ham, and Yapheth, the sons of Noa'h, and Noa'h's wife, and the three wives of his sons with them, into the ark ^ ; the tenth month (viii. 5), and they were nearly dried up on the first day of the first month, and Noa'h left the ark on the twenty->seveuth day of the second month (viii. 14). Thus the flood lasts according to the Elohist exactly a solar year instead nf forty days as in the Jehovist. The LXX and Josephus by making the deluge begin on the twenty-seventh of the month have altered this into a lunar year. The solar year in Egypt was preceded by a lunar year of 35-l;[ days. ' Ot KUTappaKTM. — LXX. These flood-gates are mentioned again in chap. viii. 2, 2 Kings vii. 19, Is. xxiv. 18 (where the LXX translate the word 6vpi8es), and Mai. iii. 10, They were supposed to be opened when it rained. The primary meaning of the word is network or lattices. The word raqui'ah, which we translate firmament, was a material vault variously described as being ' of paved work like a sapphire stone,' Ex. xxiv. 10 ; ' like the terrible crystal,' Ezek. i. 22, or 'like a molten mirror,' Job xxxvii. 18. Above tliis was the heavenly ocean ; ' Praise him ... ye waters that be above the heavens,' Ps. cxlviii. 4. R. Yuda {Tr. Bemkoth, chap. 1) says it would take a man fifty years, travelling at the rate of forty miles a day, to traverse the firmament. Above it was supposed to be the abode of God and the angels, Ps. ii. 4, Deut. xxxiii. 26. This conception of a solid firmament was not peculiar to the Jews. In Egypt the sky was supposed to be of iron, portions of which became detached occasionally and fell on the earth. Hence the Egyptian name for iron, ba en pe, ' matter from heaven.' The Greek name for iron also, o-tS^/po?, which appeai-s again in the Latin sidics, a star, signifies the metal which was first known as having a sidereal origin. ^ According to the Jehovist the rain is the sole agent in bringing about the deluge. ' Tlie Rabbis say that Noa'h's taking his sons into the ark befoj'e his wife and daughters-in-law shows that the sexes were to be separated in the ark, so that no increase was to be apprehended. It thus came to pass that though Shem was a mari'ied man of the ripe age of a hundred years, neither he nor his brothers had any offspring till after the deluge. Three creatures however, disobeyed the command, and are still being punished for it — Ham from whom the negro race descended, the dog, and the raven. THE MASSORETIC TEXT IN ITS PRESENT STATE 25 14 They, and every beast after its kind, and all tlie cattle after their kind, and every creeping thing that creepeth upon the earth after its kind, and every fowl after its kind, every bird of every sort, 15 And they went in unto Noa'h into the ark, two and two of all flesh wherein is the breath of life. 16 And they that went in, went in male and female of all flesh, as Elohim commanded him.. And Yahveh shut him in.' 1 7 And the deluge was forty days upon the earth ; and the waters increased, and bare up the ark, and it was lift up above the earth. 18 And the waters prevailed, and increased greatly upon the earth ; and the ark went upon the face of the waters. 19 And the waters prevailed exceedingly upon the earth ; and all the high mountains that were under the whole heaven were covered. 20 Fifteen cubits upwards did the waters prevail: and the mountains were covered. 21 And all flesh died that moved upon tlie earth, both fowl, and cattle, and beast, and every creeping thing that creepeth upon the earth, and every man : 22 All in whose nostrils was the breath of the spirit of life, of all that was in the dry land, died. 23 And every living thing was destroyed which was upon the face of the ground, both man, and cattle, and creeping ^ R. Ahia b. Zeira (Tr. Pes. i.) saj'S that when Noa'h went into the ark he took with hun pearls and precious stones ; when they gave but little light he knew it was day, but when they shone brilliantly he knew it was night : he was thus able to feed the animals which required food in the daytime and those which required food at night, else, as the planets had ceased to give light, he would not have known the difference between day and night. 26 THE BOOK OF GENESIS thing, and fowl of the beaven, and they were destroyed from the earth : and Noa'h only Avas left, and they that were with him in the ark. 24 And the waters prevailed upon tlie earth an hundred and fifty days. CHAPTER VIII. 1 And Elohim remembered Noa'h, and every living thing, and all tlie cattle that were with him in the ark ; and Elohim made a wind to pass over the eartli, and the waters assuaged ; 2 The fountains also of the deep and the floodgates of heaven were stopped, and the rain from heaven was restrained. 3 And the waters returned from off the earth continually : and after the end of an hundred and fifty days the waters decreased. 4 And the ark rested in the seventh month, on the seventeenth day of the month,^ upon the mountains of Ararat.'^ 5 And the waters decreased continually until the tenth month : in tlie tenth month, on the first day of the month, were tlie tops of the mountains seen. G And it came to pass at the end of forty days, that Noa'h opened the window of the ark which he had made : 7 And he sent forth a raven,^ and it went forth to and fro, until the waters were dried up from off the earth. ' Twenty-seventh. — LXX. * The Jehovist does not mention any Innding-place. * The raven. — LXX. THE MASSORETIC TEXT IN ITS PRESENT STATE 27 8 [And Noa'h stayed seven days], and lie sent forth a dove from him to see if the waters were abated from off the face of the ground ; 9 But the dove found no rest for the sole of her foot, and she returned unto him to the ark, for the waters were on the face of the whole earth ; and he put forth his hand, and took her, and brought her in unto him into the ark. 10 And he stayed yet other seven days ; and again he sent forth the dove out of the ark ; 1 1 And the dove came in to him at eventide ; and, lo, in her mouth a fresh olive leaf pluckt off: so Noa'h knew that the waters were abated from off the earth. 12 And he stayed yet other seven days; and sent forth the dove ; and she returned not again unto him any more.' 13 And it came to pass, in the six hundred and first year, in the first month, the first day of the month, the waters were dried up from off" the earth : and Noa'h removed the covering of the ark, and looked, and, behold, the face of the ground was dried. 14 And in the second month, on the seven and twentieth day of the month, was the earth dry. 15 And Elohim spake unto Noa'h, saying, 16 Go forth of the ark, thou, and thy wife, and thy sons, and thy sons' wives with thee. 17 Bring forth with thee every living thing that is ^ Schrader lias shown the superior originality of the cuneiform story of the Flood with reference to the despatch of the birds. In the cuneiform account there are three birds, the dove (?), the swallow, and the raven, the two first of which return. The third does not return, and this is the proof for which Xisuthros is looking. In the Jehovistic account four birds are sent out, the first of which does not return, but flies to and fro. In the Babylonian account the birds are sent one after the other ; in the Jehovistic seven days elapse between the sendings forth, a wholly unnecessary period. In the Babylonian account the raven sees the corpses floating on the water and eats them ; but the Babylonian dehige only lasts six days, and corpses might still be visible, which they would scarcely be after the lapse of forty days. 28 THE B(30K OF GENESIS with tliee of all flesh, both fowl, and cattle, and every creepmg thing that creepeth upon the earth ; that they may breed abundantly in the earth, and be fruitful, and multiply in the earth, 18 And Noa'h went forth, and his sons, and his wife, and his sons' wives with liim : 19 Every beast, every creeping thing, and every fowl, whatsoever moveth upon the earth, after their families, went forth out of the ark. 20 And Noah builded an altar unto Yahveh ; and took of every clean beast, and of ever}- clean fowl, and offered burnt offerings upon the altar. 2 1 And Yahveh smelled the sweet savour ; and Yahveh said in his heart, I will not again curse the ground any more for the sake" of the man, for that the imagination of man's heart is evil from his youth ; neither will I again smite any more everything living, as I have done. 22 While the earth remainetli, seedtime and harvest, and cold and heat, and summer and winter, and day and night, shall not cease.* ^ The Jews say the Deluge was brought about by the Most Holy taking two stars from Kimah (the Pleiades, Job ix. 9), which brought about the teiTestrial cataclysm by means of torrential rains, and when he wished to put an end to it he took two stars from the Aish (the Great Bear, whose sons appear in her tail in Job xxxviii. 32) to refill the cavity. — Tr. Berakoth, F. 69 a. THE MASSORETIC TEXT IN ITS PRESENT STATE 2'J CHAPTEE IX. 1 And Elohim blessed Noa'h and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth. 2 And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air ; with all wherewith the ground creepeth, and all the fishes of the sea, into your hand are they delivered. 3 Every moving thing that liveth shall be food for you ; as the green herb have I given you all. 4 But flesh with the life thereof, which is the blood thereof, shall ye not eat. 5 And surely your blood, the blood of your lives, will I require ; at the hand of every beast will I re- quire it : and at the hand of every man, even at the hand of every man's brother, will I require the life of man. 6 Whoso sheddeth man's blood, by man shall his blood be shed : for in the image of Elohim made he man. 7 And you, be ye fruitful, and multiply ; bring forth abundantly in the earth, and multiply therein. 8 And Elohim spake unto Noa'h, and to his sons with him, saying, 9 And I, behold, I establish my covenant with you, and with your seed after you ; 10 And with every living creature that is with you, the fowl, the cattle, and every beast of the earth with 30 THE BOOK OF GENESIS you : of all that go out of tlie ark, even every beast of the earth. ] 1 And I will establish my covenant with you ; neitlier shall all Hesh be cut off any more by the waters of the deluge ; neither shall there any more be a deluge to destroy the earth. 12 And Elohim said, This is tlie token of the covenant wdiicli I make between me and you and every living creature that is with you, for perpetual generations. 13 I have set my bow in the cloud, and it shall be for a token of a covenant between me and the earth. 14 And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in tlie cloud, 15 And I will remember my covenant, which is between me and you and every living creature of all flesh ; and the waters shall no more become a deluge to destroy all flesh. IC And the bow shall be in tlie cloud ; and I will look upon it, that I may remember the everlasting covenant between Elohim and every living creature of all flesh that is uj)0]i the earth. 17 And Elohim said unto Noa'h, This is the token of the covenant which I have established between me and all flesh that is upon the earth. 18 And the sons of Noa'h, tliiit went Ibrtli Iruni the ark, were Shem, and 'Ham, and Yaplieth ; and 'Ham is the father of Kena'an.' 19 These three were the sons of Noa'li ; and of these was the whole earth overspread. ' ' Me reliant.' THE MASSORETIC TEXT IN ITS PRESENT STATE 31 20 And Noa'h began to be an husbandman, and planted a vineyard : 21 And he drank of the wine, and was drunken ; and he was uncovered within his tent. 22 And 'Ham, the father of Kena'an, saw the nakedness of his father, and told his two brethren without. 23 And Shem and Yapheth took a garment, and laid it upon both their shoulders, and went backward, and covered the naked- ness of their father ; and their faces were backward, and they saw not their father's nakedness. 24 And Noa'h awoke from his wine, and knew what his youngest son had done unto him. 25 And he said, Cursed be Kena'an ; A servant of servants shall he be unto his brethren ! 26 And he said. Blessed be Yahveh, the God of Shem ; And let Kena'an be their servant ! 27 Elohim enlarge Yapheth, And let him dwell in the tents of Shem ; And let Kena'an be their servant. 28 And Noa'h lived after the deluge three hundred and fifty years. 29 And all the days of Noa'h were nine hundred and fifty years : and he died. 32 THE BOOK OF GENESIS CHAPTER X. 1 Now these are the genealogies of the sons of Noa'h, Shem, 'Ham, and Yapheth : and unto them were sous born after the deluge. 2 The sons of Yapheth : Gomer,^ and Magog,^ and Maday,'"^ and Yavan,^ and Tubfd,^ and Meshech,^ and TirasJ 3 And the sons of Gomer : Ashkenaz,^ and Eiphath,^ and Togarmah.-^^ ' Gomer, the Ciinmerii, Assyr. Gimir. '-^ Probably the Scythians. ^ Media, Assyr. Madai. ^ Ionia. ^ Generally supposed to be a ( 'aucasian tribe, the Tibareui, neighbours of the Cbalybes, the aborigines of the mountains on the coast of the Euxine, forgers of iron and workers in brass, who were celebrated in the time of the Argonauts. The Tibareni are described as having numerous flocks, and the IMosynoeci, their neighbours, as living in their houses constructed of wood, in the midst of their forests, and at the foot of their mountains. In Ezek. xxvii. 13 they ' trade the persons of men and vessels of brass ' to Tyre. In chap, xxxii. 26 Tubal is again mentioned in connection with Meshech, and also in chap, xxxviii. 2, 3, and xxxix. 1, and 1 Chron. 1. 5. In Isa. Ixvi. 10, however, it is mentioned in connection with Yavan, or Ionia. In the inscriptions Salmanassar II. says, ' In my twenty-second campaign ' (835 B.C.) ' I crossed the Purat ' (Euphrates) ' for the twenty-second time, and advanced towards the land of Tubal ' (Tubal). 'At that time I imposed tributes on twenty-four kings of the land of Tabal, and 1 went on towards those countries where mines of silver, salt (P), and alabaster are found.' From inscriptions of Sar-kin (the Sargon of Isa. xx. 1) it seems clear that Tubal or Tabal was identical with the Cappadocia of later times. In his list of conquests from the commencement of his reign (701 b.c.) to his fifteenth campaign he says, ' Araris, of the land of Tubal, had been placed on the throne of his father KhuUi ; I gave him the land of Khilakku (Cilicia), which had not been conquered by my ancestors.' " The MofTxoi, Muski (.Mu-us-ki) or MuSki (Alu-us-ki), LXX Moo-o;^. They inhabited the Mo«'hian mountains, N.E. of Cappadocia. ■^ Jonath. and Targ. Jer. identify Tiras with Thracia. ^ jNIentioned in Jer. li. 27 in conjunction with the kingdoms of Ararat and Minnie, which is on the E. of Elam. ■' Perhaps inhabitants of the Ripluean mountains. 1" Probably Armenia. The Armenians say they are descended from Ilaik, a son of Togarmuh. THE MASSORETIC TEXT IN ITS PRESENT STATE 33 4 And the sons of Yavan : Elisliah,^ and Tarshisli,''^ and the Kittim,*^ and the Dodanini.^ 5 Of these were the coast-lands of the nations divided in their lands, every one al'ter his tongue ; after their families, in their nations. 6 And the sons of 'Ham : Kiish, and Micraim,^ and Phut,^ and Kena an/ ' Elis. See Ezek. xxvii. 7, ' Blue and purple from the isles of Elishah was thine awning.' This was a name for the whole Peloponnesus. Purple was found in Laconia, in the Gulf of Corinth, and in the islands of the /Egean. - Tarshish, Tartessns, Taprrjaaos, was situated on an island at the mouth of the Tartessus, now the Guadalquivir in Spain. It was of great antiquity, and had ceased to exist in the time of Strabo. The ' kings of Tarshish ' are mentioned in Ps. Ixxii. 10. It was a great Phoenician emporium. In 1 Kings X. 22 and 2 Cbron. ix. 21 Solomon has ships that go to Tarshish with the servants of Tliram ; ' once every three years came the ships of Tarshish bringing gold, and silver, ivory, and apes, and peacocks.' The pea- cocks are omitted in tlie LXX. The Kev. K, Caldwell ( Co)Uj)arative Grammar of the Dravidian Latignaf/es) points out that Thukkiyyim, the word used in these passages for ' peacock ' is evidently borrowed from the Tamil-Malayalam. With them Tokei or Tdkei denotes the bird with the (resplendent) tail. It is called togoi in Malabar. There are no peacocks in Arabia or Africa. ^ The Kittim are another Phosnician colony. Cyprus, whose capital was Kition, now Larnaka, is meant. ■* The Rhodians,' LXX, Sam., and 1 Clirou. i. 7, where they are called Rodanim. ^ Egypt, Assyrian Musri, a plural noun to signify Upper and Lower Egypt. In Isa. xix. 6, &c., it is used in the singular, Mazor, to denote Lower Egypt as distinct from Pathros or Ui)per Egypt. ** Phut is called Libya by the LXX, Ezek. xxvii. 10, &c. Josepfms stys they inhabited Mauritania. Pliny (Hist. Nat. v. 1 ) mentions a river Phut in Mauritania. ' Kena'an means the lowlands. In Isa. xxiii. 11, the name is applied to Phoenicia; in Zeph. ii, 5 to Philistia, &c., but in Gen. xv. 18 it is said to extend from the torrent of Mi^raim to the river Phrath (Euphrates). Tlie Babyliinians and Assyrians only knew it as Kur Martu (Akkadian) and Mat Aharri, or the ' West Country.' Tlie Assyrians included in this de- signation Omri (Samaria), Edom and Palastar (Philistia and other small states'!. The Mediterranean is described as ' the great sea of the setting 34 THE BOOK OF GENESIS 7 And the sons of Kiisli : Seba, and Havilah, and Sabtah, and Ra'emah, and Sabteka r and the sons of Ra'emah, Sheba, and Dedan. 8 And Kiisli begat Nimrod : lie began to be a mighty one in the earth. 9 He was a mighty hunter before Yaliveh ; wherefore it is said, Like Nimrod a mighty hunter before Yahveh. 10 And the beginning of his kingdom was Babel, and Erech, and Akkad, and Kalneh, in the land of Shine ar. 11 Out of that land went forth Asshur, and he built Nineveh, and Rehoboth-Ir, and Kala'h, 12 And Resen between Nineveh and Kala'h (the- same is the great city). 13 And Mi9raini begat the Ludim, and the 'Ananiim, and the Lehabim, and the Naphtn'him, 14 And the Patrusim, and the Kaslii'him (whence went forth the Pelishtim), and the Kaphtorini. 15 And Kena'an begat Qidon his firstborn, and 'Heth; 16 And the Yebusy, and the Amory, and the Girgashy ; 17 And the 'Hivy, and the 'Arqy, and the Siny ; 18 And the 'Arvady, and the Qemary, and the 'Hamathy ; and afterward were the famihes of the Kena'any spread abroad. 19 And the border of the Kena'any was from Qidon, as thou goest towards Gerar, unto 'Azah ; as thou goest towards Sedom and Amorah, and AdmAh and (^eboyim unto Lasha'h. 20 These are the sons of 'Ilani, after tlieir families, after their tongues, in their lands, in their nations. sun.' For the other tribes mentioned in this chapter see note on chap. XXV. IG. TOE MASSORETIC TEXT IN ITS PRESENT STATE 35 21 And unto Shem, the father of all the cluidren of'Eher, the elder brother of Ydpheth, to him also were children horn} 22 The sons of Shem : 'Elam, and Asshur, and Arpakshad, and Liid, and Aram. 23 And the sons of Aram : 'U^, and 'Hal, and Gether, and Mash. 24 And Arpakshad begat Shela'h ; and Shehi'h begat 'Eber. 25 And unto 'Eber were born two sons ^ : the name of the one was Peleg ; for in his daj'S was the earth divided (niplilegah) : and his brother's name was Yoqtan.' 26 And Yoqtan begat Almodad and Shalejjh, and 'Ha(^armaveth, and Yarah, 27 And Hadoram, and Uzal, and Diqhih ; 28 And 'Obal, and AbinuVel, and Sheba, 29 And Ophir, and 'Ilavilah, and Yobab : all these were the sons of Y^'oqtan. 30 And their dwelling was from Mesha, as thou goest towards Sephfir, the moiintam of the east. 31 These are the sons of Shem, after their families, after their tongues, in tlieir lands, after their nations. 32 These are the families of the sons of Noa'h after their generations, in tlieir nations : and of these were the nations divided in the earth after the deluge. ^ This verse does not belong to the genealogy : it is evidently an addi- tion to the original document which can only he attributed to the latest editor. — L. * All the concluding portion of this verse bears the unmistakable impress of the Jehovistic editing ; it is the only remaining fragment of the list which the latter document doubtless contained of the generations between Shem and Abraham. The original text of the Elohist in this place must have been ' And unto TIeber were born Peleg and Yor^tau.' — L. I> 2 THE BOOK OF GENESIS CHAPTER XI. 1 And the whole earth had the same hanguage and the same words. 2 And it came to pass, as they journeyed east, tliat they found a plain in the land of Shine ar ' ; and they dwelt there. 3 And they said one to another,^ Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and bitumen had they for mortar. 4 And they said. Go to, let us build us a city, and a tower,^ whose top may reach unto heaven, and let us make us a name ; lest we be scattered abroad upon the face of the whole earth. 5 And Yahveh came down to see the city and the tower, which the children of men builded. G And Yahveh said, Behold, they are all one people, and they have all one language ; and this is what they begin to do : and now nothing will be withholden from them, which they purpose to do. 7 Go to, let us go down, and there confound their language, that they may not understand one another's speech. 8 So Yahveh scattered them abroad from thence upon the face of all the earth : and they left off to build the city.'' 9 Therefore was the name of it called Babel,-' because Yahveh did there confound (balal) the language of all the earth : and from thence did Yahveh scatter them abroad upon the face of all the earth. 10 These are tlie genealogies of Sliem. Shorn was an liundred years old, and begat Arpakshad two years after the deluge : 11 And Shem lived after he begat Arpakshad five hundred years, and begat sons and daugliters. 1 Suniir, or South Babylonia. '^ ' And a man said to his neighboiu*.' — LXX. ' Probably the tower of Borsippa (Bar-sip, Bar-.^ap, or Bar-sip), which was built in seven terraces, and was the temple of the seven lights or spheres of Heaven and Earth. It was dedicated to Bel-Nebo, was destroyed by rain and storm, and restored by Nebuchadnezzar. It is now called Birs-Nimrud. ■* 'And the towor.' — LXX. * B.lbil or Babilu, 'God's gate-way.' THE MASSOEETIC TEXT IN ITS PRESENT STATE 37 12 And Arpaksliad lived five and thirty years, and begat Shela'h.^ 13 And Arpaksbad lived after he begat Shela'h four hundred and three years, and begat sons and daughters. 14 And Shela'h lived thirty years, and begat 'Eber : 15 And Shela'h lived after he be^at 'Eber four hun- dred and three years, and begat sons and daughters. 16 And 'Eber lived four and tliirty years, and begat Peleg : 17 And 'Eber lived after he begat Peleg four hun- dred and thirty years, and begat sons and daughters. ] 8 And Peleg lived thirty years, and begat Ee'ii ; ^ 19 And Pele£f lived after he beo-at Ee'Ci two hun- dred and nine years, and begat sons and daughters. 20 And Ee'u lived two and thirty years, and begat Serug : 21 And Ee'u lived after he begat Serug two hundred and seven years, and begat sons and daughters. 22 And Serug lived thirty years, and begat Na'hor : 23 And Serug lived after he begat Na'hor two hun- dred years, and begat sons and daughters. 24 And Na'hor lived nine and twenty years, and begat Tera'h : 25 And Na'hor lived after he begat Tera'h an hun- dred and nineteen years, and begat sons and daughters. 26 And Tera'h Hved seventy years, and begat Abram,^ Na'hor, and Haran. 1 ' And begat Cainan . . . and Cahian begat Salab.' — LXX. ^ ' Friend of God,' ^ ' Fatber of elevation.' Philo (De Gujantihus) says tbis name was given to bim to denote a mind entirely given up to tbe contemplation of 38 THE BOOK OF GENESIS 27 Now these are the genealogies of Tera'h. Tera'h begat Abrain, Na'hor, and Haran ; and Haran begat Lot. 28 And Haran died in the presence of his fatlier Tera'h in the land of liis nativity, in Ur of the Kasdim,^ 29 And Abram and Na'hor took them wives : the name of Abram's wife was Saray^; and the name of Na'hor's wife Milkali, the daughter of Haran, the father of Milk dh, and the father of Yiskdh:' meteors aud the celestial bodies. Tera'li here begets Abram after he had lived seventy years, aad dies at Haran when he is two hundred and five years old (verse 32). In chap. xii. 1, Abram leaves Chaldaja when he was one hundred and thirty-five years old, but in verse 4 it is said be was seventy-five years old when he left Haran. Jerome and Augustine are agreed that this difficulty is insuperable. 1 Eenan thiniis Ur Casdim is Arpakshad, for in Gen. x. 24, xi. 10, Arpak8had is the head of the lineage of 'Eber and Tera'h, for in the style of the Tuledoth to say that 'Eber and Tera'h are descendants of Arpakshad means that they have come from that country. The LXX do not mention Ur, but merely speak of ' the country of the Chaldees.' Schrader thinlcs that by Arpalisbad we should understand the land of the Chaldeeans or Babylonians, not that of the Armenian (JJhaldseans, who, he thinks, should be identified with the Chalybes. Eupolemos (Euseb. Prcpp. Evany, lib. ix.chap. 17) says Abraham was born ev ttj noXei Trjs BajSvXwvtas Kufiapivrj {r)v rivas Xeyetr TroXti' Ovpirj:', fivai Se iiedep[xrivfvofj.evr]v XdXSaicoi' ttvXiv). Scaliger thinks this town should be spelt Ovprjv, not OvpLrjv, and that it is identical with the town called Ura by Pliny, lib. v. chap. 21 ; that the expression * town of the Chaldteans ' results from tlie name Kapnpwrj, and that ' ( 'hal- dfeans ' does not signif}- the inhabitants of Chald;ea, but the magicians or astrologers who are sometimes called by tbis name. Schrader remarks that KapapivT], when explained from the Arabic, signifies ' moou-town,' and Urn or OvpLT] was the seat of the worship of the moon-deity, as Harran (naran) was of the moon-god Sin. Kasdim may be formed from the Assyrian Casadu, 'to possess.' The Kasdim would tlius be the lords of the land. '^ Saray is identified by Josephus and other Jewish writers with Yiskuli, a daughter of Haran and sister of Lot and Milkah. This would m;)ke Harrm's mother to be a former wiTe of Tera'h, and not the mother of Abram. The Talmud says the name of the latter was Amthela or Amtidni, the daughter of Karnebo. Kar-Nebo (Kar-Nabu, fortress of Nebo) was also the name of a town in Assyria. 2 This is evidently a marginal gloss w'hich has passed into tlie text, aiid with two different readings, so tliat it is quite certain that these genealogies THE M.IPSORETIC TEXT IN ITS PRESENT STATE 39 30 And Saray was barren ; she had no child. 31 And Tera'h took Abrtim his son, and Lot the son of Haran, his son's son, and Saray his daughter-indaw, his son Abram's wife ; and they went forth with them from Ur of the Kasdim to go into the land of Kena'an : and they came unto Haran, ^ and dwelt there. 32 And the days of Tera'h were two hundred and five years , and Tera'h died in Haran. CHAPTER XII. 1 Now Yaliveh said unto Abram, Get thee out of tliy country, and from thy kindred, and from thy father's house, unto the land that I will show thee : 2 And I will make of thee a great nation, and I will bless thee, and make thy name great ; and be thou a blessing : 3 And I will bless them that bless thee, and him that curseth thee will I curse : and in thee shall all the families of the earth be blessed. 4 So Abram went as Yahveh had spoken unto him ; and Lot went with him : and Abram was seventy and five years old when he departed out of Haran. were revised during the Captivity in combination with parallel genealogies in existence among the Babylonians written in cuneiform characters. In fact, the name Yiskab, which has been a crux interpretum up to the present time, is merely a second reading, which the most simple and natural mode of spelling Milkah would be susceptible of in the cuneiform system of writing, in consequence of the polyphony of the initial portion of the name. — L. ^ An ancient town situated on the Bellas, a tributary of the Euphrates. Like Ur, it was a chief seat of the worship of the moon-god Siu. In chap. xii. 4, 5, and xv. 7, however, it is Abram who is said to have migrated to Haran. In Deut. xxvi. 5 Abram is called ' a wandering Aramaean.' Couf. Isa. xxvii, 1^, ' they that wander (were exiled) in the land of Asshur.' 40 lllE BOOK OF GENESIS 5 And Abnuu took Saray his wife, and Lot liis brother's son, and all their substance that they had gathered, and the souls that they had gotten in Haran ; and they went forth to go into the land of Kena'an ; and into the land of Kena'an they came. 6 And Abram passed through the land unto the place of Shecheni, unto the terebinth of Moreh.' And the Kena'any was then in the land. 7 And Yahveh appeared unto Abram, and said, Unto thy seed will I give this land : and there builded he an altar unto Yahveh, who appeared unto him. 8 And he removed from thence unto the mountain on the east of Beth-El, and pitched his tent, having Beth-El on the west, and Ay on the east : and there he builded an altar unto Yahveh, and called upon the name of Yahveh. 9 And Abram journeyed, going on still toward the south. 10 And there was a famine in the land: and Abram went down into Mi^raim to sojourn there ; for the famine was sore in the land. 11 And it came to pass, when he was come near to enter into Mipraim, that he said unto Saray his wife, Behold, now, I know that thou art a fair woman to look upon : 12 And it shall come to pass, when the inhabitants of Migraim shall see thee, that they shall say, This is his wife : and they will kill me, but they will save thee alive. 13 Say, I pray thee, thou art my sister: that it may be well with me for thy sake, and that my soul may live because of thee. 14 And it came to pass, that, when Abram was come into Mifraim, the inhabitants of Migraim beheld tlie woman that slie was very fair. 15 And the princes of Para'oh saw her, and praised her to Para'oh : and the woman was taken into Para'oh's house. 16 And he entreated Abram well for her sake : and he had sheep, and oxen, and he-asses, and male and female slaves, and she-asses, and camels. ' LXX, (IS Ti]v S/)U(' ri)v v^^rfKiy, ' to tlic high oalc' THE MASSORETIC TEXT IN ITS PRESENT STATE 41 17 And Yahveli plagued Para'oli and kis house witli great plagues, because of Saray Abram's wife. 18 And Para'oli called Abrani, and said, What is tliis that thou hast done unto me ? Why didst thou not tell me that she was thy wife ? 19 Why saidst thou, Slie is nw sister ? so that I took her to be ray wife : now therefore behold thy wife, take her, and go thy way. 20 And Para'oh gave men charge concerning him : and they brought him on the way, and his wife, and all that he had. CHAPTER XIII. 1 And Abram went up out of Migraira, he, and his wife, and all that he had, and Lot with him, into the Negeb.' 2 And Abram was very rich in cattle, in silver, and in gold. 3 And he went on his journeys from the Negeb even to Beth-El, unto the place where his tent had been at the be- ginning, between Beth-El and 'Ay ; 4 Unto the place of the altar, which he had made there at the first : and there Abram called on the name of Yahveh. 5 And Lot also, wliicli went with Abram, had flocks, and herds, and tents. G And the land was not able to bear them, that they might dwell together : for their substance was great, so that they could not dwell together. 7 And there was a strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle : and the Kena'any and the Perizzy dwelled then in the land. 1 The desert of Southern Palestine.— L. Negeb means the South, the south country (Exod. xxvi. 18, Numb. xiii. 29, &c.), and in Dan. xi. 5 sqq. it refers to Egypt. 42 THE BOOK OF GENESIS 8 And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen, for we are brethren. 9 Is not the whole land before thee ? separate thyself, I pray thee, from me : if thou wilt take the left hand, then I will go to the right ; or if thou take the right hand, then I will go to the left. 10 And Lot lifted up his eyes, and beheld all the circuit of the Yarden,* that it was well watered everywhere, before Yahveh destroyed Sedom "^ and 'Amorah, like the garden of Yaliveh, like the land of Mi^'raim, as thou goest unto Qo'ar.^ 11 So Lot chose him all the circuit of the Yarden ; and Lot journeyed east : and they separated themselves the one from the other. 12 Abram dwelled in the land of Kena'an, and Lot dwelled in the cities of the circuit (of the Yarden), and moved his tent as far as Sedoin. 13 Now the men of Sedom -were wicnecl and sinners against Yaliveh exceedingly ^ 14 And Yahveh said unto Abram, after that Lot was separ- ated from him. Lift up now thine eyes, and look from the place where thou art, northward and southward and eastward and westward : ] 5 For all the land which thou seest, to thee will I give it, and to thy seed for ever. 16 And I will make thy seed as the dust of the earth : so that if a man can number the dust of the earth, then shall thy seed also be numbered. ' The Jordan, so called from flowing dowu, ^ * Burning, conHagralion.' ^ The Massoretic pointing for this word must he inaccurate. The genuine ancient reading was very probably ^"ar. It ia not CJo'ar in the Pentapolis, but the I'^gyptian town Tsar (the tirst town met with in going frojn Pah\stine to the commencement of the irrigated lands of the Delta) that is meant. — L. * This verse seems to have been added by the latt>st editor in order to pre])are the narrative of the destruction of Sedom and 'Amoriih in chaps, xviii. and xix. — L. THE MASSORETIC TEXT IN ITS PRESENT STATE 43 17 Arise, walk through the land in the length of it and in the breadth of it ; for unto thee will I give it. 18 And Abram moved his tent, and came and dwelt by the terebinths of Mamre, which are in Hebron, and built there an altar unto Yah veil. CHAPTER XIY. 1 And it came to pass in the days of Amraphel,' king of Shinear, Arioch ^ king of Ellasar, Kedorla'omer ^ king of E'lJim, and Tide'al king of the Goyim,* 2 That they made war with Bera'h, king of Sedom, and with Birsha' king of 'Amorah, Shinab king of Admah, and Shemeber king ofQeboyim, and the king of Bela' (the same is Qo'ar). 3 All these joined together in the vale of Siddim (the same is the salt sea^. 4 Twelve years they served Kedorla'omer, and in the thirteenth year they rebelled. 5 And in the fourteenth year came Kedorla'omer, and the kings that were with him, and smote the Rephaim in 'Ashteroth- Qarnayim,^ and the Zuzim in Ham, and the Emim in Shaveh- Qiryathayim,^ 6 And the 'Horim in their mountain of Se'ir unto the oak of Paran, which is by the wilderness. 7 And they returned, and came to 'En-Mishpat ^ (the same is ^ Amar-pal, an Accadian rame.' — L. ^ I'ri-Aku, a kiug respecting whom several cuneiform inscriptions are in existence.^ — L. The name signifies ' servant of the moon-god/ and he was king of Larsa or Larsar, now Senkereh, where Sa?iias or the sun-god was worshipped. ^ XodoXkoyofxop, LXX. Koudour-Lagamar. — L. There was an Elaraite deity Lagamar (La-ga-ma-ru), whose image was carried oft" by Assurbanipal. Koudour-Lagamar's Syrian campaign probably took place about 1^,100 B.C. * A people who dwell on the mountains on the east bank of the Tigris, called Guti and Kuti ii the cuneiform inscriptions. — L. ^ The two-horned Astarte. « The plain near the city of Qiryathayim. ^ Fountain of judgment. 44 THE BOOK OF GENESIS Qddesli), and smote all the plain of 'Anuileqy, and also the Amory, that dwelt in 'Hayayon-Tamar.' 8 And there went out the king of Sedom, and the king of 'Amorah, and the king of Admidi, and the king of Qeboyim,^ and the king of Bela' (tlte same is (^oar) ; and they set the battle in array against them in the vale of Siddim ^ ; 9 Against Kedorla'omer, king of 'El am, Tide'al king of the Goyim, Amraphel king of Shine'ar, and Arioch king of Ellasar ; four king's ao-ainst the five. 10 Now the vale of Siddim was full of bitumen pits ; and the kings of Sedom and 'Amorah fled, and they fell there, and they that remained returned to the mountain. 1 1 And they took all the goods of Sedom and 'Amorah, and all their victuals, and went away. 12 And they took Lot, Abram's brother, who dwelt in Sedom, and his goods, and departed. 13 And there came one that had escaped, and told Abram the 'Ebry ^ : now he dwelt by the terebinths of Mamro the 'Amory, brother of Eshkol, and brother of 'Aner ; and these were confederate with Abram. 14 And when Abram heard that his brother was taken captive, he led forth his trained men, born in his house, three hundred and eighteen, and pursued as far as Dan ; 15 And he divided himself against them by night, he and his servants, and smote them, and pursued them unto 'Hobah, which is on the left hand of Dammaseq.'^ 16 And he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people. 17 And the king of Sedom went out to meet him, after his return from the slaughter of Kedorla'omer and the kings that were with him, at the vale of Shaveh {the same is the Kings vale). ' Pruning of the palm. 'IIaga§on was celebrated for its palms. 2 Gazelles. ^ Valley of the plains. '' Ueparrji, LXX. A .stranger from the land beyond the Euphrates. ^ Assyrian Dimaski or Dimaska. The kingdom of Damascus is called (mat) Miiri-suor (mat) Gar-Miiri-su, probably ' fortress Murisu' (Schrader). THE MASSORETIC TEXT IN ITS PRESENT STATE 45 18 And ]Malki'fecleq, king of Slialom, brouglit fortli bread and wine : and he was priest of El-'Elion.^ 19 And lie blessed him and said, Blessed be Abram of El-'Elion, possessor of heaven and earth : 20 And blessed be El-'Elion, which hath delivered thine enemies into thy hand. And he gave him a tenth of all. 21 And the king of Sedom said unto Abram, Give me the persons, and take the goods ^ to thyself. 22 And Abram said to the king of Sedom, I have lift up mine eyes unto Yahveli, God Most High ('El-'Elion), possessor of heaven and earth, 23 That I will not take a thread nor a shoelatchet nor aught that is thine, lest thou sliouldest say, I have made Abram rich : 24 Save only that which the young men have eaten, and the portion of the men which went with me ; 'Aner, Eshkol, and Manire, let them take their portion, . CHAPTER XV. 1 After these things the word of Yahveh came unto Abram in a vision, saying, Fear not, Abram : I am thy shield, and thy exceeding great reward. 2 And Abram said, my lord, Yahveli, what wilt thou give me, seeing I go childless, and he that shall be possessor of my house is from Dammeseq, Eli'ezer ? •* ^ A sacied name, which the fragments of Sanchoniatlion show us was also in use among the Phoenicians, and which signifies ' The Most High God ' ; hence the mode in which Abram applies it to Yahveh in verje 22. — L. 2 ' The cavalry.'— LXX. ^ LXX. ' And Abram said, Master and Lord, what wilt thou give me ? whereas I am departing without a child, but the son of Masek my home- born female slave, this f^liezer of Damascus, is mine heir.' Nicolaus of Damascus, secretary to Herod the Great, says, ' Abram ruled at Damascus, a foreigner, who had come with an army out of the laud beyo):d Babylon {vnfp Ba(Sv\a>vos), called the land of the Chaldeeans ' (.los. A7it i. cap. 7), and adds that he mi^^rated to Cauansea. 46 THE BOOK OF GENESIS 3 And Abram said, Behold, to me thou hast given no seed ; and lo, one born in mine house is mine heir. 4 And behold, the word of Yahveh came unto him saying, This man shall not be thine heir ; but he that shall come forth out of thine own bowels shall be thine heir. 5 And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, ^ if thou be able to tell them : and he said unto him, So shall thy seed be. 6 And he believed in Yahveh, and He counted it to him for righteousness. 7 And he said unto him, I am Yahveh that brought thee out of Ur of the Kasdim, to give thee this land to inherit it. 8 And he said, ]\Iy lord, Yahveh, whereby shall I know tliat I inherit it ? 9 And he said unto him. Take me an heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon. 10 And he took him all these, and divided them in the midst, and laid each half over against the other : but the birds divided he not. 11 And the birds of prey came down upon the carcases, and Abram drove them away. 12 And when the sun was going down, a deep sleep fell upon Abram ; and lo, an horror of great darkness fell upon him. 13 And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them ; and they shall afflict them four hundred years ; 14 And also that nation, whom they shall serve, will I judge; and afterward they shall come out with great substance. ' Schrader points out that this comparison, which frequently recurs (Gen. XX. 17, xxA-i. 4, Exod. xxxii. 13, Deut. i. 10, «S:c), is met with in Assyrian, expressed in precisely the same words in an inscription of Asumasirhnbal. The Assyrian Kakkab, ' star/ strongly resembles the Hebrew Kokab. Bereshith Kabba on this verse says, * 1'he Eternal called forth Abraliam and his posterity out of the dominion of the stars ; by nature, the Israelite was a servant of the stars, and born under their influence, as are the heathen ; but by virtue of the law given on Mount Sinai he became liberated fi'om this defrradiny: servitude.' THE MASSORETIC TEXT IN ITS PRESENT STATE 47 15 But thou shalt go to thy fathers in peace ; thou shalt be buried in a good old age. 16 And in the fourth generation they shall come hither again : for the iniquity of the 'Amory is not yet full. 17 And it came to pass, that, when the sun went down, and it was dark, behold, a smoking furnace, and a flaming torch that passed between these pieces. 18 In that day Yahveh made a covenant with Abram, saying. Unto thy seed have I given this land, from the torrent of Mipraim * unto the great river, the river Phrath : 19 The Qeny, and the Qenizzy, and the Qadmony, 20 And the 'Hitty, and the Perizzy, and the Rephaim, 21 And the 'Amory, and the Kena'any,^ and the Girgashy, and the Yebusy. CHAPTER XYI. 1 Now Saray Abram's wife bare him no children : and she had a female slave, a native of Mi^raim, w^hose name was Hagar. 2 And Saray said unto Abram, Behold, now, Yahveh hath restrained me from bearing ; go in, I pray thee, unto my slave ; it may be that I shall obtain children by her. And Abram hearkened unto the voice of Saray. 3 And Saray Abram's wife took Hagar the Egyptian, her slave, after Abram had dwelt ten years in the land of Kena'an, and gave her to Abram her husband to be his wife. 4 And he went in unto Hagar, and she conceived : and when she saw that she had conceived, her mistress was despised in her eyes. ^ The torrent which fnrmed the extreme north-east frontier of Egj-pt , now Wady el-'Areesh, upon which Rhinocolura, now El 'Areesh, was situated. * ' And the Evites.'- LXX. 48 THE BOOK OF GENESIS 5 And Saray said unto Abram^ My wrong be upon thee : I gave my handmaid into thy bosom ; and when she saw that she had conceived, I was despised in her eyes : Yahveh judge between me and thee. 6 But Abram said unto Saray, Behold, thy maid is in thy hand ; do to her that whicli is good in thine eyes. And Saray dealt hardly with her, and she fled from her face. 7 And the angel • of Yahveh found her by a spring of water in the wilderness, by the spring in the way to Shur.^ 8 And he said, Hagar, Saray's handmaid, whence comest thou ? and whither goest thou ? And she said, I flee from the face of my mistress Saray. 9 And the angel of Yahveh said unto her, Return to thy mistress, and submit thyself under her hands. 10 And the angel of Yahveh said unto her, I will greatly multiply thy seed, that it shall not be numbered for multi- tude. 1 1 And the angel of Yahveh said unto her, Behold, thou art with child, and shalt bear a son ; and thou shalt call his name Yishma el, because Yahveh hath heard thy affliction. 12 And he shall be as a wild-ass among men ; his hand shall be against every man, and every man's hand against him ; and he shall dwell in the presence of all his brethren. 13 And she called the name of Yahveh that spake unto her, ' Mal'ak, a messenger of God. R. Simon h. Lakisch saj-s, ' The names of the angels were imported, like the names of the months, by the Israelites on their return from Babylon. Originally it was said (Isa. vi. 6) Thenfiew one of the Sernphim unto vie ; or (ib. 2) : Above him stood the Serdphim. But since tliat time the Bible says (Dan. ix. 21) the man Gabriel, &c., or (ib. X. 21), merely Michael your prince'' {Tr. liosh Ilaxshanah, cLap. i.). Maimoindes (M(/r. Neh. part i. c. 48) says that the corporeal figures of the angels only existed in the minds of tliose who saw them, and had no real existence. They are sometimes called angels, sometimes men (Gen. xvii. 2), sometimes winds or spirits (Ps. civ. 4 and 1 Kings xxii. 21), and sometimes women (Zech. v. 9), ' and, behold, there came forth two women, and the wind was in tlieir wings,' Sec. ^ Suez, or perhaps the Shur (wall) of Egypt, whicli was built to keep the Sakti or foreigners out of Egypt by Amenendiat I., the first king of the twelfih dynasty, about 2;i80 B.C. — (LepMus.) THE MASSORETIC TEXT IN ITS PRESENT STATE 49 Thou art a God that seeth (attdh el ray) : for she said, Have I even here looked after him that seeth me ? • 14 Wherefore the well was called Beer-la'hay-roy (the well of the Living One who seeth me) : behold, it is between Qadesli and Barad. 15 And Hagar bare Abram a son : and Abram called the name of his son, which Hagar bare, Yishma'el. 16 And Abram was fourscore and six years old, when Hagar bare Yishma'el to Abram. CHAPTER XVII.2 1 And when Abram was ninety years old and nine Yahveh^ appeared to Abram, and said unto him, I am EhShadday (God Almighty) ; walk before me, and be thou perfect, 2 And I will make my covenant between me and. thee, and will multiply thee exceedingly. 3 And Abram fell on his face : and Elohim talked with him, saying, 4 As for me, behold, my covenant is with thee, and thou shalt be the father of a multitude of nations. 5 Neither shall thy name any more be called Abram, ^ ' For I have openly seen him that appeared to me.' — LXX. ^ We have evidently here the Elohistic version of the narrative of which chap. XV. gave us the version taken from the Jehovistic document. — L. ^ This name of God must have been inserted by the latest editor ; the word in the original text was no doubt Elohim, as in the rest of the chapter. — L. E 50 THE BOOK OF GENESIS but tliy name shall be Abraham (the father of a mul- titude) ^: for the father of a multitude of nations have I made thee. 6 And I will make thee exceeding fruitful, and I will make nations of tliee, and kings shall come out of thee. 7 And I will establish my covenant between me and thee and thy seed after thee throughout their genera- tions for an everlasting covenant, to be a God unto thee and to thy seed after thee. 8 And I will give unto thee, and to thy seed after thee, the land of thy sojourning, all the land of Kena'an, for an everlasting possession : and I will be their God. 9 And Elohim said unto Abrnia may have been named after Yobab. Zimran (LXX, Z6/i/3/j(i/L(, Zo/M/3pa/Li), the eldest son of Qeturah, is to be traced in the Banizomaneis (that is the Beni Zoman) of Diodorus Siculus and Agatharcides. Burckhardt recognised the Beni Zoman in the Beni Omran or 'Araran (Robinson). They are a very independent and strong tribe, much given to plunder. Yoqshan signifies ' fowler ' (LXX, lefai/ and le^av). No trace of this tribe can be discovered. Perhaps from their occu- pation they were a wandering tribe. Medan (LXX, MaSaX, MnSta/i) is identified with the Maadeni or the inhabitants of Maadan al Noki-a, the site of Hedjer, the ancient capital of the ThamiditfB or tribe of Thamoud, and the Madiana of Ptolemy. Hedjer is also called Medayen by the Arabs. Midian (LXX, Mnfitn/i, MaSafx) is referred to in Isa. Ix. 6, 'The multitude of camels shall cover thee, the young camels of Midian and 'Eplul-h ; they all shall come from Shoba. ; they shall bring gold and frankincense, and shall proclaim the praises of Yahveh.' Yishbaq (LXX, lea^coK, 2o/3ai<) is identical with Shobak, the Sebomita or Esbuta of Ptolemy, on the southern border of the Amalekites. Sliua'h (LXX, 2()o(e, Swe) is mentioned again in Job ii. 11, where the LXX speak of Baldad Idng of the Sanchreans. It is probably the SoK/cam of Ptolemy (v. 15), to the east of Batanrea. Dedan bordered upon Edom. The travelling companies of the Dedanim are mentioned in Isa. xxi. 13. Tlie A.sshurim appear to be the Asyr or El-Asyr Arabs, who inhabit the district called Tlasoros by Strabo, the people of which are called Elesoii by Ptolemy. Jbn-el-Shayr, of the Asyr tribe, is mentioned by Burckhardt. The Ijetushim may be the Tedium of Ptolemy, bordering on Chald^a. The Leummim are the sous of Luma. Luma is a city mentioned by Ptolemy on the eastern side of Arabia Deserta, not far from the supposed seat of the Letu- shiin. Niebuhr mentions another Luma in Yemen, in the department of Kusma, between Suk es Sept and Abid. These three sons of Dedan are omitted in 1 ('hron. i. 'Ephah (LXX, Vfcjynp) apjte.ars to be to tlie ."oufh of Midian, whore there is a watering station on the coa.'^t called Makar Efa, or the wells of "Epliali, 'ifcpher (LXX, A(j)eip, Ofjxp) is probably Shor Afar, a town on the coast of Midian, some twenty miles north of the town of ]Modiana. Pliny mentions the Pharanitie at the head of the Elanitie Gulf This people extended to the southern extremity of the peninsula of Sinai, where ' Pharan civitas' and ' PJiaran promontorium ' denote their pre.=!ence, and probably took their name from the wilderness of Paran. 'Hanoch (LXX, Evocx), Ilanak, or ITank-krue, a town at the northern foot of Bjebel Sheick, the Hippos IMons of Ptolemy. To the east of this town is another large town called Ilenekeh or llanake, on the caravan route from Medina to Bosra. Abid'a, ' father of knowledge,' survives in Ptolemy's Abida, under the range of the Anti-Libnmis. Burckhardt discovered a THE MASSORETIC TEXT IN ITS PRESENT STATE 81 tribe of Abyda Arabs in the country south of the As_yr mountains in Yemen. Elda'a, ' whom God called,' supposed to be the Audia or Ludia of Ptolemy, now Eldii or Eldji, foi'ming a connecting link of the northern settlements of Midian between Adida and Modiana. Nebayoth, ' high places,' was the eldest sou of Yishma'el. Josephus asserts the identity of Nebayoth and the well-known nation of the Naba- tseans. This, however, has been doubted on account of tlie diderence in spelling, the name Nabatpean being spelled with t, not t (11333 on the inscrip- tions, Arabic Nabat, Nabi't, &c). Nebayoth appears as a pastoral people in Isa. Ix. 7. The Nabatseans are described by Diodorns as being in al2 B.C., when Antigonus unsuccessfully attacked them in Petra, a powerful tribe of some 10,000 warriors, nomads, eschewing agriculture, fixed houses, and the use of wine (all which were forbidden on pain of death), and living on flesh and milk. They were, however, enormously wealthy, for Diodorus mentions 500 talents of silver and enormous stores of aromatics as being among the spoils of Petra when it was surprised by the Syrians during the absence of its garrison. Strabo also speaks of their wealth in gold and silver, purple robes, pictures, statues, Szc. Qedar, * black skin,' * a black-skinned msm ' (a name applied by the Rabbis to all the Arabians), is identical with the Arab tribe called Cedrei, Cedareni, or Gedranitse by Pliny, and which, he says, border, as well as the Arab tribes of the Cauchlei, on the territory of the Nabatisi (N. H. lib. v. c. 2). They thus belong to the northern portion of the Iledjaz. Adbeel (LXX, Na/SSei/X), written Abdeel in Josephus, may, it is thouglit, be recognised in Niebuhr's Beni Abdillah, a somewhat extensive tract of country in the district of Bellad el Kobail in Yemen. Mibsam (LXX, Mara-afx), ' sweet odour,' is thought by C'aJmet to be Mepsa, a town placed by Ptolemy on the boundary line between Arabia Petrsea and Palestine. Mishma' (LXX, Macr/xa), called Masmaos by Josephus, is probably the Masfemanes of Ptolemy, who dwelt near Mount Zames (Mount Mesha). Dumah (LXX, Aov^a, l^ovfia) is no doubt the Aovfiaida of Ptolemy. It is called in Arabic ' stony Dumah.' ' Dumsetha (Daumat al Gendal) is noticed by Ptolemy and Abulfeda [and by Pliny under the name of Domatha] ; and may be found in D'Anville's maps, in the mid-desert between Chaibar and Tadmor ' (Gibbon, Decline and Fall, vol, ix. p. 248). Massa, the Masani ot Ptolemy, a people bordering on Chaldsea, frequently mentioned in the in- scriptions of Tiglath-Pileser II. and Asurbanipal in the form Mas' as the name of a North- Arabian tribe. 'Hadad (LXX, Xo88av, Xovbav), ' sharp- ness,' may be traced in the tribe of Hadad, the chief town of which is Iladeddo, in the department of Dsj6bi in Yemen. Tenia (LXX, Qaifiav) is the modern Beni Temin, on the western border of Nejed. Pliny says the Thimansei were adjacent to the Nabathseans. It is mentioned in Jer. XXV. 23, ' Dedan, and Tema, and Buz' (LXX, Pas), and also in Job vi. 19, ' The caravans of Tema looked. The companies of Sheba waited for them," G 82 THE BOOK OF GENESIS before Miqraha^ as thou goest towards Asshiir : he abode in the presence of all his brethren} 19 And these are the generations of Yige'haq, Abraham's son : Abraliam begat Yige'haq : 20 And Yice'haq was forty years old when he took Eibqah the danghter of Bethiiel the Araray of Paddan- Aram, tlie sister of Laban the Aramy, to be his wife. 21 And Yife'haq intreated Yahveh for his wife because she was barren : and Yahveh was intreated of him, and Ribqah conceived. 22 And the chikh-en struggled together within her ; and she said, If it be so, wherefore do I hve ? And she went to inquire of Yahveh. 23 And Yahveh said unto her, Two nations are in thy woml), or, as the LXX has it, ' Behold the ways of the Thoemanites, ye that mark the paths of the Sabaeans.' Tema is the Tiiiiai of Tiglath-Pileser II. Yetur is mentioned again in 1 Ohron. v. 19. The name of Yetur re- appears in the Iturseaus, who dwelt to the south of Damascus, between that city and the half tribe of Menassheh. This was afterwards the province of Ituraja, and is now the district of Jeidur. Naphiih (LXX, Nac^ey) : this tribe is supposed to have existed on the borders of Gilead. Qedemah (LXX, KeS/xa), ' eastward,' is El Kadema, a celebrated commercial town iu the upper part of the Persian Gulf, the ' Itauros portus ' of Ptolemy, and tlie Ammea of Pliny. There were numerous tribes in Northern Arabia from the frontiers of Egypt to the banks of the Euphrates and the marshes of Babylonia (Gen. XXV. 18, Plin. vi. 118). The Assyrian inscriptions speak of Eastern Ara- bians on the Susian coast of the Persian Gulf (^Inscriptions of Khorsabad, 69"). Egyptian documents speak of the brigand populations of the desert long before the time of Abraham. They are called Shasou or Ilerouscha. M. Ilalevy says that a fixed period is known, about 115 B.C. (it cannot be earlier), at which the Sabasan nation was still in all its power. Augustus, however, hoard of their wealth, and about 24 B.C. yElius Gallus set out in command of a Ivoman army of 10,000 men, assisted by Obodas king of Petra, with a thousand Nabathasans and five hundred Jews, and eventually took Mariaba and Mar Saba. ' This verse bears on the face of it the impress of the historical Assyrian period, and has evidently been added by the latest editor. It is not even in its proper ])lace, for it refers to the sons of Yishma'el. — L. THE MASSORETIC TEXT IN ITS PRESENT STATE 83 And two peoples shall be separated even from thy bowels : And the one people shall be stronger than the other people ; And the elder shall serve the younger. 24 And when her days to be delivered were fulfilled, behold, there were twins in her womb. 25 And the first came forth ruddy, all over like an hairy garment, and they called his name 'Esav. 26 And after that came forth his brother, and his hand had hold on 'Esav's heel ('aqeb) ; and his name was called Ya'aqob : and Yipe'haq was threescore years old when she bare them. 27 And the boys grew : and 'Esav was a cunning hunter, a man of the field ; and Ya'aqob was a peaceable man, living in tents. 28 Now Yife'haq loved 'Esav, because he did eat of his venison ; and Ribqah loved Ya'aqob. 29 And Ya'aqob sod pottage : and 'Esav came in from the field, and he was faint : 30 And 'Esav said to Ya'aqob, Feed me, I pray thee, with that same red (adorn) iwttage ; for I am faint : therefore was his name called Edom. 31 And Ya'aqob said, Sell me this day thy birthright. 32 And 'Esavj said. Behold, 1 am at the point to die, and what good shall my birthright do to me ? 33 And Ya'aqob said. Swear to me this day ; and he sware unto him : and he sold his birthright unto Ya'aqob. 34 And Ya'aqob gave 'Esav bread and pottage of lentils ; and he did eat, and drink, and rose up, and went his way : so 'Esav despised his birthright. CHAPTER XXVI. 1 And there was a famine in the land, beside the first famine that was in the days of Abraham. And Yipe'haq went unto Abimelech kins' of the Pelishtim unto Gerar. 84 THE BOOK OF GENESIS 2 And Yahveh appeared unto him, and said, Go not down into Mifraim ; dwell in the land which I shall tell thee of : 3 Sojourn in this land, and 1 will be with thee, and will bless thee, for unto thee, and unto thy seed, I will give all these lands, and I will establish the oath which I sware unto Abraham thy father ; 4 And I will multiply thy seed as the stars of heaven, and will give unto thy seed all these lands ; and in thy seed shall all the nations of the earth be blessed ; 5 Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws. 6 And Yif e'haq dwelt in Gerar : 7 And the men of the place asked him of his wife ; and he said. She is my sister ; for he feared to say. My wife ; lest, said he, the men of the place should kill me for Ribqah ; because she was fair to look upon.' 8 And it came to pass, when he had been there a long time, that Abimelech king of the Pelishtim looked out at a window, and saw, and behold Yije'haq was sporting with llil^qah his wife. 9 And Abimelech called Yipe'haq, and said. Behold, of a surety she is thy wife : and how saidst thou, She is ray sister ? And Yife'haq said unto him. Because I said. Lest I die for her. 10 And Abimelech said. What is this that thou hast done unto us ? one of the people might lightly have lien with thy wife, and thou shouldest have brought guiltiness upon us. 11 And Abimelech charged all the people, saying. He that toucheth this man or his wife shall surely be put to death. 12 And Yipe'haq sowed in that land, and found in the same year an hundredfold, and Yahveh blessed him. 13 And the man waxed great, and grew more and more until lio became very great : 14 And he had possessions of flocks, and possessions of herds, and a great household ; and the Pelishtim envied him. ' The whole of this pa3sa1S*ki' is for ViyC* a hollow, a hollow and subterranean place, just as the German Jliille is of the same origin as Hdhle, and the Latin c(elum is from the Greek KoiXos, hohl, hollow. It is commonly derived from the idea of asking, from its asking for, demanding all, without distinction ; hence orcus rapax, CatuU. ii. 28, 29.' This place was situated below the earth (Numb. xvi. SO- BS, where the earth opens and the rebels go down into Sheol). Job (xi. 8) says, speaking of the Almighty, ' It is as high as heaven ; what can'st thou do ? Deeper than Sheol, what canst thou know ? ' and Ezekiel (xxxi. 14) speaks of the Assyrians who 'are all delivered unto death, to the nether parts of the earth, in the midst of the children of men, with them that go down to the pit.' Deut. xxxii. 22 speaks of ' the lowest Sheol.' Eccles. ix. 10 says, ' There is no work, nor device, nor knowledge, nor wisdom, in Sheol, whither thou goest.' Job iii. 13,- 17, speaks of it as a place of rest, ' where the wicked cease from raging.' In Ps. vi. 5, and XXX. 8, 9, we are told that God is forgotten there. ' In death there is no remembrance of thee ! In Sheol who shall give thee thanks ? ' ' I cried to thee, O Yahveh ; And unto Yahveh I made supplication : \Miat profit is there in my blood, when I go down to the pit ? Shall the dust praise thee ? shall it declare thy truth F ' Sheol was inhabited by the manes, the Ilepha'im, shades without blood or animal life, Isaiah (xxvi. 14) says, * The dead live not, the deceased rise not ; they are Eepha'im, they shall not rise.' In 1 Sam. xxviii. 13, 14, how- ever, the woman says to Shaul, ' I see Elohim coming up out of the earth. And he .said unto her, AVliat form is he of? And she said, An old man Cometh up, and he is covered with a robe.' Isaiah (xiv. 9) also says, ' tSheol from beneath is moved for thee to meet thee at thy coming: it stirreth up the llepha im for thee, even all the chief ones of the earth.' I"]zek. xxxii. 27 speaks of ' the uncircunicised, which are gone down to Sheul with their weapons of war, and have laid their swords under their heads.' In later times, when the doctrine of the resurrection of the dead had become generally accepted, the Jews adopted the Pagan view, and held that Gehenna and Paradise were close to each other. ' How far,' said they, ' are Gehenna and Paradise from each other? One palm, was the answer ; and R. Jochanan said, There is a wall between the two. But the other Babbis said. No, they are on a level with each other: one can see from the one what Tin: MASSORETIC TPLXT IN ITS PRESENT STATE 12:1 36 And the Midyanim sold him into Mi^raim unto Potiphar,^ an eunuch of Para'oh's, tlie chief of the executioners. CHAPTER XXXVIII. 1 And it came to pass at that time, that Yehudah went down from his brethren, and turned in to a certain man of AduUam , whose name was 'Hirah. 2 And Yehudah saw there a daughter of a certain Kena'any whose name was Shu'a, and he took her, and went in unto her. 3 And she conceived, and bare a son : and he called his name 'Er, 4 And she conceived again, and bare a son ; and she called his name Onan. 5 And she yet again bare a son, and called his name Shelah ; and he was at Chezib when she bare him. G And Yehudah took a wife for 'Er his firstborn, and her name was Tamar. 7 And 'Er, Yehiidah's firstborn, was wicked in the eyes of Yahveh ; and Yahveh slew him. 8 And Yehudah said unto Onan, Go in unto thy brother's wife, and marry her as brother of her husband, and raise up seed to thy brother. 9 And Onan knew that the seed should not be his ; and it came to pass, when he went in unto his brother's wife, that he spilled it on the ground, lest he should give seed to his brother. 10 And the thing which he did was evil in the sight of Yahveh : and he slew him also. 1 1 Then said Yehudah to Tamar his daughter in law. Remain a widow in thy father's house till Shelah my son be grown up : is passing in the other, and there is a great abyss between them.' — Midrash Koeleth, f. 103, 2. ' Petephres.— LXX. 124 THE BOOK OF GENESIS for he said, Lest he also die, like his brethren. And Tamar went and dwelt in her father's house. 12 And in process of time Shu'a's daughter, the wife of Yehudah, died ; and Yehudah was comforted, and went up unto his sheepshearers to Timnath, he and his friend 'Hirah the 'Adullamy. 13 And it was told Tamar, saying. Behold thy father in law goeth up to Timnath to shear his sheep. 14 And she put off from her the garments of her widowhood, and covered herself with her veil, and wrapped herself, laid sat in the gate of 'Enaim, which is by the way to Timnath ; for she saw that Shelah was grown up, and she was not given unto him to wife, 15 When Yehudah saw her, he thought her to be an harlot; for she had covered her face. 16 And he turned unto her by the way, and said. Go to, I pray thee, let me come in unto thee ; for he knew not that she was his daughter in law. And she said, What wilt thou give me, that thou may est come in unto me ? 17 And he said, I will send thee a kid of the goats from the flock. And she said, Wilt thou give me a pledge, till thou send it ? 18 And he said. What pledge shall I give thee? And she said. Thy signet and thy cord, and thy staff that is in thine hand. And he gave them to her, and came in unto her, and she conceived by him. 19 And she arose, and went away, and put off her veil from her, and put on the garments of her widowhood. 20 And Yehudah sent the kid of the goats by the hand of his friend the 'Adullamy, to receive the pledge from the woman's hand : but he found her not. 21 Then he asked the men of her place, saying, Where is the harlot that was at 'Enaim by the way side ? And they said. There hath been no harlot here. 22 And he returned to Yehudah, and said, I have not found her ; and also the men of the place said. There hath been no liarhjt here. THE MASSORETIC TEXT IN ITS PRESENT STATE 12o 23 And Yehudah said, Let her take it to her, lest we be put to shame : behold, I sent this kid and thou hast not found her. 24 And it came to pass, about three months after, that it was told Yehudah, saying, Tamar thy daughter in law hath played the harlot ; and moreover, behold, she is with child by whoredom. And Yehudah said, Bring her forth, and let her be burnt. 25 When she was brought forth, she sent to her father in law, saying. By the man, whose these are, am I with child : and she said. Discern, I pray thee, whose are these, the signet, and the cords, and the staff. 26 And Yehudah acknowledged them, and said. She is more righteous than I ; forasmuch as I gave her not to Shelah my son. And he knew her again no more. 27 And it came to pass in the time of her travail, that, behold, twins were in her womb. 28 And it came to pass, when she travailed, that one put out a hand : and the midwife took and bound upon his hand a scarlet thread, saying. This came out first. 29 And it came to pass, as he drew back his hand, that, behold, his brother came out : and she said, How hast thou made a breach (^pdraqtci) ? And she called his name Parep. 30 And afterward came out his brother, that had the scarlet thread upon his hand : and his name was called Zara'h. CHAPTEE XXXIX. 1 And Yoseph was brought down to Mipraim ; and Potiphar, an ennucli of Para'oh's, the chief of the executioners, a Mipry,' bought him of the hand of the Yishma'elim, which had brought him down thither. 2 And Yahveh was with Yoseph, and he was a prosperous man ; and he was in the house of his master the Mipry. ' Au Egyptian. — L. 126 THE BOOK OF GENESIS 3 And bis master saw that Yahveli was with him, and that Yahveh made all that he did to prosper in liis hand. 4 And Yoseph found grace in his sight, and he ministered unto him : and he made him overseer over his house, and all that he had he put into his hand. 5 And it came to pass from the time that he made him overseer in his house, and over all that he had, that Yahveh blessed the Mifry's house for Yoseph's sake ; and the blessing of Yahveh was upon all that he had, in the house and in the field. G And he left all that he had in Yoseph's hand; and he knew not ought that was with him, save the bread which he did eat.' And Yoseph was comely, and well favoured. 7 And it came to pass after these things, that his master's wife cast her eyes upon Yoseph ; and she said. Lie with me. 8 But he refused, and said unto his master's wife, Behold, my master knoweth not what is with me in the house, and he hath put all that he hath into my hand ; 9 There is none greater in this house than I ; neither hath he kept back anything from me but thee, because thou art his wife : how then can I do this great wickedness, and sin against Elohim ? 10 And it came to pass, as she spake to Yoseph day by day, that he hearkened not unto her, to lie by her, or to be with her. 11 And it came to pass about this time, that he went into the house to do his work ; and there was none of the men of the house there within. 12 And she caught him by the garment, saying, Lie with me : and he left his garment in her hand, and fled, and got him out. 13 And it came to pass, when she saw that he had left his garment in her hand, and was fled forth, 14 That she called unto the men of her house, and spake unto them, saying, See, he hath brought in an 'Ebry unto us to 1 Bread is used here for food in general. The Egyptians would not eat any food prepared by stranjjers. THE MASSORETIC TEXT IN ITS PRESENT STATE 127 mock us ; he came in unto me to lie with me, and I cried with a loud voice : 15 And it came to pass, when he heard that I lifted up my voice and cried, that he left his garment by me, and fled, and got him out. 16 And she laid up his garment by her, until his master came home. 17 And she spake unto him according to these words, The Ebry slave, which thou hast brought unto us, came in unto me to mock me : 18 And it came to pass, as I lifted up my voice and cried, that he left his garment by me, and fled out, 19 And it came to pass, when his master heard the words of ,his wife, which she spake unto him, saying. After this manner did thy servant to me ; that his wrath was kindled. 20 And Yoseph's master took him, and put him into the prison, the place where the king's prisoners were bound : and he was there in the prison, 21 But Yah veil was with Yoseph, and showed kindness unto him, and gave him favour in the sight of the keeper of the prison. 22 And the keeper of the prison committed to Yoseph's hand all the prisoners that were in the prison ; and whatsoever they did there, he was the doer of it. 23 The keeper of the prison looked not to anything that was under his hand, because Yahveh was with him, and that which he did, Yahveh made it to prosper. CHAPTER XL. 1 And it came to pass after these things that the cup-bearer of the king of Mi^'raim and his baker offended their lord tlie king of Mi9raim. 128 THE BOOK OF GENESIS 2 And Para oh was wroth against his two officers, against the chief of the cup-bearers, and against the chief of the bakers. 3 And he put them in ward in tlie house of the chief of the executioners, into the prison, the place where Yoseph ivas houiid. 4 And the chief of the executioners charged Yoseph with them, and he ministered unto them, and they continued a season in ward. 5 And they dreamed a dream both of tliem, each man his dream, in one night, each man according to the interpretation of his dream, the cup-bearer and tlie baker of the king of Mi^ranii, wdiich were bound in the prison. 6 And Yoseph came in unto them in the morning, and saw them, and, behold, they were sad. 7 And he asked Para'oh's eunuchs thai were ivith him in ivard in his masters house, saying. Wherefore look ye so sadly to-day ? 8 And they said unto liim. We have dreamed a dream, and there is none that can interpret it. And Yoseph said unto them, Do not interpretations belong to Elohim ? tell it me, I pray you. 9 And the chief cup-bearer told liis dream to Yoseph, and said to him, In my dream, beliold, a vine was before me ; 10 And in the vine were tliree brandies ; and it was as though it budded, and its blossoms shot fortli ; and the clusters thereof brought forth ripe grapes : 11 And Para'oh's cup was in my hand ; and I took the "•rapes, and pressed them into Para'oli's cu]i, and I gave the cup into Para'oh's hand. THE MASSORETIC TEXT IN ITS PRESENT STATE ]29 12 And Yoseph said unto him, This is the interpre- tation of it : the three branches are three days : 13 Within yet three days shall Para'oh lift up thine head, and restore thee unto thine office ; and thou shalt give Para'oh 's cup into his hand, after the former manner when thou wast his cup-bearer. 14 But have me in remembrance when it shall be well with thee, and show kindness, I pray thee, unto me, and make mention of me unto Para'oh, and bring me out of this house : 15 For indeed I was stolen away out of the land of the 'Ebrim : and here also have I done nothing that they should put me in the dungeon. 16 When the chief baker saw that the interpretation was good, he said unto Yoseph, I also was in my dream, and, behold, three baskets of white bread were on my head : 17 And in the uppermost basket there was all manner of bakemeats for Para'oh ; and the birds did eat them out of the basket upon my head. 18 And Yoseph answered and said. This is the inter- pretation thereof: the three baskets are three days : 19 Within yet three days shall Para'oh lift up thy head from off thee, and shall hang thee on a tree ; and the birds shall eat thy flesh from off thee. 20 And it came to pass the third day, which was Para'oh's birthday, that he made a feast unto all his servants : and he lifted up the head of the chief cup- bearer and the head of the chief baker among his servants. 21 And he restored the chief cup-bearer unto his K 130 THE BOOK OF GENESIS office of cup-bearer again ; and he gave the cup into Para'oh's hand : 22 But he hanged the chief baker, as Yoseph had interpreted to them. 23 Yet did not the chief cup-bearer remember Yoseph, but forgot him. CHAPTER XLI. 1 And it came to pass at the end of two full years that Para'oh dreamed : and, behold, he stood by the river. 2 And, behold, there came up out of the river seven kine, well favoured and fatfleshed ; and they fed in the reed -grass. ^ 3 And, behold, seven other kine came up after them out of the river, ill favoured and leanfleshed ; and stood by the other kine upon the brink of the river. 4 And the ill favoured and leanfleshed kine did eat up the seven well favoured and fat kine. So Para'oh awoke. 5 And he slept and dreamed a second time : and, behold, seven ears of corn came up upon one stalk, rank and good. 6 And, behold, seven ears, thin and blasted with the east wind, sprung up after them. ' A'hu, reed-f^rass, corresponds exactly to the Egyptian word pe'hu, which designates the portion of each noiue which consisted of half-inundated meadows. — L. THE MASSORETIC TEXT IN ITS PRESENT STATE ];31 7 And the thin ears swallowed up the seven rank and full ears. And Para'oh awoke, and, behold, it was a dream. 8 And it came to pass in the morning that his spirit was troubled ; and he sent for all the interpreters ^ of Mi9raim, and all the wise men thereof: and Para'oh told them his dream ; but there was none that could interpret them unto Para'oh. 9 Then spake the chief cup-bearer unto Para'oh, saying, I will make mention of my faults this day : 10 Para'oh was wroth with his servants, and put me in ward in the house of the chief of the executioners, me and the chief baker : 11 And we dreamed a dream in one night, I and he ; we dreamed each man according to the interpretation of his dream. 12 And there was with us there a young man, an 'Ebry,^ a slave of the chief of the executioners ; and we told him, and he interpreted to us our dreams ; to each man according to his dream he did interpret. 13 And it came to pass, as he interpreted to us, so it was ; I was restored unto mine office, and he was hanged. 14 Then Para'oh sent and called Yoseph, mid they brought him hastily out of the dungeon : and he shaved himself, and changed his raiment, and came in unto Para'oh. 15 And Para'oh said unto Yoseph, I have dreamed a ^ TL^eyrjras. — LXX. - This is either an anachronism, or the name Is used to designate * foreigner.' K 2 132 THE BOOK OF GENESIS dream, and there is none that can interpret it : and I have heard say of thee, that when thou hearest a dream thou canst interpret it. 16 And Yoseph answered Para'oh, saying, It is not in me : Elohim shall give Para'oh an answer of peace. 17 And Para'oh spake unto Yoseph, In my dream, behold, I stood upon the brink of the river ^ : 18 And, behold, there came up out of the river seven kine, fatfleshed and well favoured ; and they fed in the reed-grass : 19 And, behold, seven other kine came up after them, poor and very ill favoured and leanfleshed, such as I never saw in all the land of Migraim for badness : 20 And the lean and ill favoured kine did eat up the first seven fat kine : 21 And when they had eaten them up, it could not be known that they had eaten them ; but they were still ill favoured, as at the beginning. So I awoke. 22 And I saw in my dream, and, behold, seven ears came up upon one stalk, full and good : 23 And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them : 24 And the thin ears swallowed up the seven good ears : and I told it unto the interpreters ; but there was none that could declare it to me. 25 And Yoseph said unto Para'oh, The dream of Para'oh is one : what Elohim is about to do he hath declared unto Para'oh. 26 The seven good kine are seven years ; and the seven good ears are seven years : the dream is one. ^ The Nile. The Nile is called in Coptic, Pliiara, the river. THE MASSORETIC TEXT IN ITS PRESENT STATE 183 27 And the seven lean and ill favoured kine that came up after them are seven years, and also the seven empty ears blasted with the east wind ; they shall be seven years of famine. 28 That is the thing which I spake unto Para' oh ; what Elohim is about to do he hath showed unto Para' oh. 29 Behold, there come seven years of great plenty throughout all the land of Mi9raim : 30 And there shall arise after them seven years of famine ; and all the plenty shall be forgotten in the land of Mi9raim ; and the famine shall consume the land ; 31 And the plenty shall not be known in the land by reason of that famine which followeth ; for it shall be very grievous. 32 And for that the dream was doubled unto Para'oh twice, it is because the thing is estabUshed by Elohim, and Elohim will shortly bring it to pass. 33 Now therefore let Para'oh look out a man dis- creet and wise, and set him over the land of Mi^raim. 34 Let Para'oh do this, and let him aj)point overseers over the land, and take up the fifth part of the land of Miyraim in the seven plenteous years. 35 And let them gather all the food of these good years that come, and lay up corn under the hand of Para'oh for food in the cities, and let them keep it. 36 And the food shall be for a store to the land against the seven years of famine, which shall be in the land of Mi9raim ; that the land perish not through the iamine. 134 THE BOOK OF GENESIS 37 And the thing was good m the eyes of Paraoh, and in the eyes of all his servants. 38 And Para'oh said unto his servants, Can we find such a one as this, a man in whom the spirit of Elohim is ? 39 And Para'oh said unto Yoseph, Inasmuch as Elohim hath showed thee all tliis, there is none so dis- creet and wise as thou : 40 Thou shall be over my house, and according unto thy word shall all my people do homage : only in the throne will I be greater than thou. 41 And Para'oh said unto Yoseph, See, I have set thee over all the land of Mi^raim. 42 And Para'oh took off his signet ring from his liand, and put it upon Yoseph's hand, and arrayed him in vestures of fine byssus, and put a gold chain about his neck ; 43 And he made him to ride in the second chariot which he had ; and they cried before him, Bow the knee ^ : and he set him over all the land of Mi^raim. 44 And Para'oh said unto Yoseph, I am Para'oli, and without thee shall no man lift up his hand or his foot in all tlie land of Mi9raim. 45 And Para'oh called Yoseph's name Qaphenath- Pa'aneah,^ and he gave him to wife Asenath, tlie ^ Abrech, probably a woi-d of I'lgyptian origin, in which is concealed Au'rek, ' Let everyone bow himself,' or Asserek, 'bow the head.' ^ Brug^ch finds in this name the p]gyptian title Tsa-p-u-nt-p-a-Ankh, ' Ruler of tlie District of the Abode of the Living One ' — that is, of the Seth- roitic nome in which Ha-onar (the capital of the Shepherd Kings under whose rule Yoseph lived) was situated. — L. The LXX call himPsonthomphanech, and his wife Aseneth, probably ' She who is of Neith,' the Egyptian ]Minor\a. THE INIASSORETIC TEXT IN ITS PRESENT STATE 135 daughter of Poti-phera priest of On.^ And Yosepli went out over the land of Mi^raim.^ 46 And Yoseph was thirty years old when he stood before Para'oh king of Mi9raim, and Yoseph went out from the presence of Para'oh, and went throughout all the land of Mi9raim, 47 And in the seven plenteous years the earth brought forth by handfuls. 48 And he gathered up all the food of the seven years which were in the land of Mi^raim, and laid up the food in the cities : the food of the field, which was round about every city, laid he up in the same. 49 And Yoseph laid up corn as the sand of the sea, very much, until he left numbering ; for it was without number.^ 50 And unto Yoseph were born two sons before the year of famine came, which Asenath the daughter of Poti-phera priest of On bare unto him. 51 x\nd Yoseph called the name of the first-born Menassheh : For, said he, Elohim hath made me forget (nassliany) all my toil, and all my father's house. 52 And the name of the second called he Ephraim : For Elohim hath made me fruitful (liiplircvnij) in the land of my afflic- tion. 53 And the seven years of plenty, that w^as in the land of Migraim, came to an end. 54 And the seven years of famine began to come, according as Yoseph had said : and there was famine in ^ Heliopolis, LXX ; called Beth-shemesb, or house of the sun, in Jer. xliii. 13, and Aven, vanity (city of idolatry), in Ezek. xxx. 17. ^ This sentence is not in the LXX. ^ This verse seems to be in the usual style of the Jehovistic narrative in a very marked manner. It would seem to be almost the only one which the latest editor took from the Jehovist's account of the advancement of Yoseph in Egypt, having preferred the narrative of the Elohist. — L. 130 THE I500K OF GP^NESIS all lands ; but in all tlie land of Mi9raim there was bread. 55 And when all the land of Mi^raim was famished, the people cried to Para'oh for bread : and Para'oh said to all Mi^raim, Go unto Yoseph ; what he saith to you, do. 56 And the famine was over all the face of the eartli : and Yoseph opened all the storehouses,^ and sold unto Migraim ; and the famine was sore in the land of Miqrdim. 57 And all countries came into Mi9raiui to Yoseph for to buy corn ; because the famine was sore in all the earth. CHAPTER XLII. 1 Now Ya'aqob saw that there was corn in Mi^raim, and Ya'aqob said unto his sons, Why do ye look one upon another? 2 And he said, Behold, I have heard that there is corn in Miyraini : get you down thitlier, and buy for us from thence ; that we may live, and not die. 3 And Yoseph's ten brethren went down to buy corn from Mi^raim. 4 But Binyamin, Yoseph's brother, Ya'aqob sent not with Ins bretliren ; for lie said, Lest peradventure mis- chief befall him. 5 And the sons of Yisrfiel came to buy among those that came : for the famine was in the land of Kena'au. ' The storehouses he had hiiilt. — L. THE MASSORETIC TEXT IN ITS PRESENT STATE 137 6 And Yosepli was the governor over the land: he it was that sold to all the people of the land : and Yoseph's brethren came, and bowed down themselves to hhn with their faces to the earth. 7 And Yoseph saw his brethren, and he knew them, but made himself strange unto them, and spake roughly with them ; and he said unto them. Whence come ye ? And they said. From tlie land of Kena'an to buy food. 8 And Yoseph knew his brethren, but they knew not him. 9 And Yoseph remembered the dreams which he dreamed of them, and said unto them. Ye are spies ; to see the nakedness of the land ye are come. 10 And they said unto him. Nay, my lord, but to buy food are thy servants come. 11 We are all one man's sons ; we are true men, thy servants are no spies. 12 And he said unto them, Nay, but to see the nakedness of the land ye are come. 13 And they said. We thy servants are twelve brethren, the sons of one man in the land of Kena'an ; and, behold, the youngest is this day with our father, and one is not. 14 And Yoseph said unto them. That is it that I spake unto you, saying. Ye are spies : 15 Hereby shall ye be proved : by the life of Para'oh ye shall not go forth hence, except your youngest brother come hither. 16 Send one of you, and let him fetch your brother, and ye shall be bound, that your words may be j^roved, ]38 THE BOOK OF GENESIS whether there be truth in you : or else by the life of Para'oh surely ye are spies. 17 And he put them all together into ward three days. 18 And Yoseph said unto them the thu-d day, This do, and live ; for I fear God : 19 And if ye be true men, let one of your brethren be bound in your prison house ; but go ye, carry corn for the famine of your houses : 20 And bring your youngest brother unto me ; so shall your words be verified, and ye shall not die. And they did so. 21 And they said one to another. We are verily guilty concerning our brother, in that we saw the distress of his soul, when he besought us, and we would not hear ; therefore is this distress come upon us. 22 And Eeuben answered them, saying, Spake I not unto you, saying, Do not sin against the child ; and ye would not hear? therefore also, behold, liis blood is required. 23 And they knew not that Yoseph understood them, for there was an interpreter between them. 24 And he turned himself about from them, and wept ; and he returned to them, and spake to them, and took Shime'on from among them, and bound him before their eyes. 25 Then Yoseph commanded to fill their vessels with corn, and to restore every man's money into his sack, and to give them provision for the way : and thus was it done unto them. 26 And they loaded their asses with their corn, and departed thence. THE MASSORETIC TEXT IN ITS PRESENT STATE 139 27 And as one of them opened his sack to give his ass pro- vender in the lodging place, he espied his money ; and, behold, it was in the mouth of his sack. 28 And he said unto his brethren, My money is restored ; and, lo, it is even in my sack : and their heart failed them, and they turned trembling one to another, saying, What is this that Elohim hath done unto us ? 29 And they came unto Ya'aqob their father unto the land of Kena'an, and told him all that had befallen them ; saying, 30 The man, the lord of the land, spake roughly with us, and took us for spies of the country. 31 And we said unto him. We are true men, we are no spies : 32 We be twelve brethren, sons of our father ; one is not, and the youngest is this day with our father in the land of Kena'an. 33 And tlie man, the lord of the land, said unto us, Hereby shall I know that ye are true men ; leave one of your brethren with me, and take corn for the famine of your houses, and go your way : 34 And bring your youngest brother unto me ; then shall I know that ye are no spies, but that ye are true men : so will I deliver you your brother, and ye shall traffick in the land. 35 And it came to pass as they emptied their sacks, that, behold, every man's purse of money was in his sack : and when they and their father saw their purses of money, they were afraid. 36 And Ya'aqob their father said unto them, Me have ye bereaved of my children : Yosepli is not, and Sliime'on is not, and ye will take Binyamin away : all these things are upon me. 140 THE BOOK OF. GENESIS 37 And Eeiiben spake unto his father, saying, Slay my two sons, if I bring him not to thee ; dehver him into my hand, and I will bring him to thee again. 38 And he said, My son shall not go down with you ; for his brother is dead, and he only is left : if mischief befall him by the way in which ye go, then shall ye bring down my gray hairs with sorrow to Sheol. CHAPTER XLinJ 1 And the famine was sore in the land. 2 And it came to pass, when they had eaten up the corn which they had brought out of Mipraim, their father said unto them, Go again, buy us a little food. 3 And Yehudah spake unto him, saying, The man did solemnly protest unto us, saying, Ye shall not see my face, except your brother be with you. 4 If thou wilt send our brother with us, we will go down and buy thee food : ' Both the style and the choice of expressions show that this chapter had a different editor to the preceding one. It is certainly the work of a different author, and the peculiar characteristics of the Jehovist appear in a manner which it is impossible to mistake. There is also a serious ditl'erence in the narratiA'e. Yehudah here takes the part which Reuben played in the last chapter. Chapter xlii. is therefore no doubt taken from the same document as chap, xxxvii. 5-11, 18-24, and 29, 30, and the present chapter from the same document as chap, xxxvii. 12-17 and 25-28. The two chapters are, however, consecutive, and the facts narrated in chap, xliii. presuppose those narrated in chap. xlii. The Jehovist and Elohist must therefore each of them have related the two successive interviews between Yoseph and his brethren. The latest editor has taken the account of the first interview from the Elohist, and the account of the second from the Jehovist, with the exception of three verses inserted by him in chap, xlii (verses 5, 27 and 28), which bear the unmistakable impress of a dillereut editorship to that of the rest of the text. — L. THE MASSORETIC TEXT IN ITS PRESENT STATE 141 5 But if tliou wilt not send him, we will not go down : for the man said unto us, Ye shall not see my face, except your brother be with you. 6 And Yisrael said. Wherefore dealt je so ill with me, as to tell the man whether ye had yet a brother ? 7 And they said, The man asked straitly concerning our- selves, and concerning our kindred, saying. Is your father j^et alive ? have ye another brother ? and we told him according to the tenor of these words : could we in any wise know that he would say. Bring your brother down ? 8 And Yehudah said unto Yisrael his father. Send the lad with me, and we will arise and go ; that we may live and not die, both we and thou, and also our little ones. 9 I will be surety for him ; of my hand shalt thou require him : if I bring him not unto thee, and set him before thee. then I shall have sinned against thee for ever : 10 For except we had lingered, surely we had now returned a second time. 11 And their father Yisrael said unto them. If it be so now, do this : take of the choice fruits of the land in your vessels, and carry down the man a present, a little balm, and a little honey, spicery, and ladanum, pistachio nuts and almonds : 1 2 And take double money in your hand ; and the money that was returned in the mouth of your sacks carry again in your hand ; peradventure it was an oversight : 13 Take also your brother, and arise, go again unto the man : 14 And El-Shadday (God Almighty) give you mercy before the man, that he may release unto you your other brother and Binyamin. And if I am bereaved of my children, I am bereaved. 15 And the men took the present, and they took double money in their hand, and Binyamin ; and rose up, and went down to Mifraim, and stood before Yoseph. 16 And when Yoseph saw Binyamin with them, he said to the steward of his house, Bring the men into the house, and slay, and make ready ; for the men shall dine with me at noon. 142 THE BOOK OF GENESIS 17 And the man did as Yosepli bade ; and the man brought the men into Yoseph's house. 18 And the men were afraid, because they were brought into Yoseph's house ; and they said, Because of the money that was returned in our sacks at the first time are we brought in ; that he may roll himself upon us, and fall upon us, and take us for bondmen, and our asses. 19 And they came near to the steward of Yoseph's house, and they spake unto him at the door of the house, 20 And said, Oh my lord, we came indeed down at the firvst time to buy food : 21 And it came to pass, when we came to the lodging place, 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 again in our hand. 22 And other money have we brought down in our hand to buy food : we know not who put our money in our sacks. 23 And 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. And he brought Shime'on out unto them. 24 And the man brought the men into Yoseph's house, and gave them water, and they washed their feet : and he gave their asses provender. 25 And they made ready the present against Yoseph came at noon : for they heard that they should eat bread there. 26 And when Yoseph came home, they brought him the present which was in their hand into the house, and bowed down themselves to him to the earth. 27 And he asked them of their welfare, and said, Is your father well, the old man of whom ye spake ? Is he yet alive ? 28 And they said. Thy servant our father is well, he is yet alive. And they bowed the head, and made obeisance. 29 And he lifted up his eyes, and saw Binyamin his brother, his mother's son, and said, Is this your youngest brother, of whom ye spake unto me ? And he said, Elohim be gracious unto thee, my son. 30 And Yoseph made haste, for his bowels did yearn upon THE MASSORETIC TEXT IN ITS PRESENT STATE 143 his brother : and he sought whereto weep ; and he entered into his chamber, and wept there. 31 And he washed his face, and came out ; and he" refrained himself, and said. Set on bread. 32 And they set on for him by himself, and for them by themselves, and for the Mipry, which did eat with him, by themselves : because the Mipry might not eat bread with the 'Ebrim ; for that is an abomination unto the Mipry. 33 And they sat before him, the firstborn according to his birthright, and the youngest according to his youth : and the men marvelled one with another. 34 And messes were taken unto them from before him : but Binyamin's mess was five times so much as any of theirs. And they drank, and drank largely with him. CHAPTER XLIV. 1 And he commanded the steward of his house, saying, Fill the men's sacks with food, as much as they can carry, and put every man's money in his sack's mouth. 2 And put my cup, the silver cup, in the sack's mouth of the youngest, and his corn money. And he did according to the word that Yoseph had spoken. 3 As soon as the morning was light, the men were sent away, they and their asses. 4 And when they were gone out of the city, and were not yet far off, Yoseph said unto his steward, Up, follow after the men ; and when thou dost overtake them, say unto them. Wherefore have ye rewarded evil for good ? 5 Is not this it in which my lord drinketh, and whereby he indeed divineth ' ? ye have done evil in so doing. ' Otwi/KT/xw oiww^erat, divines augury. — LXX. 144 THE BOOK OF GENESIS 6 And he overtook tliem, and lie spake unto them these words. 7 And they said unto him, Wherefore speaketh my lord such words as these ? far be it from thy servants to do such a thing. 8 Behold, the money which we found in our sacks' mouths, we brought again unto thee out of the land of Kena'an : how then should we steal out of thy lord's house silver or gold ? 9 With whomsoever of thy servants it be found, let him die, and we also will be my lord's bondmen. 10 And he said. Now also let it be according unto your words : he with whom it is found shall be my bondman ; and ye sliall be blameless. 1 1 Then they hasted, and took down every man his sack to the ground, and opened every man his sack. 12 And he searched, and began at the eldest, and left at the youngest : and the cup was found in Binyamin's sack. 13 Then they rent their clothes, and laded every man his ass, and returned to the city. 14 And Yehudah and his brethren came to Yoseph's house ; and he was yet there : and they fell before him on the ground. 15 And Yoseph said unto them. What deed is this that ye have done ? Know ye not that such a man as I can indeed divine ? 16 And Yehudah said, What shall we say unto my lord ? what shall we speak ? or how shall we clear ourselves ? God hath found out the iniquity of thy servants : behold, we are my lord's bondmen, both we, and he also in whose hand tlie cup is found. 17 And he said. Far be it from me that I should do so : the man in whose hand the cup is found, he shall be my bondman ; but as for you, get you up in peace unto your father. 18 Then Yehudah came near unto him, and said. Oh my lord, let thy servant, I pray thee, speak a word in my lord's ears, and let not thine anger burn against thy servant : for thou are even as Para' oh. 19 My lord asked his servants, saying, Have ye a father, or a brother ? TTTE INrASSOPtETIC TEXT IN ITS TRESENT STATE Uo 20 And we said unto my lord, We have a father, an old man, and a child of his old age, a little one ' ; and his brother is dead, and he alone is left of his mother, and his father loveth him. 21 And thou saidst unto thy servants. Bring him down unto me, that I may set mine eyes upon him. 22 And we said unto my lord, The lad cannot leave his father : for if he should leave his father, his father would die. 23 And thou saidst unto thy servants, Except your youngest brother come down with you, ye shall see my face no more. 24 And it came to pass when we came up unto thy servant my father, we told him the words of my lord. 25 And our father said, Go again, buy us a little food. 26 And we said. We cannot go down : if our youngest brother be with us, then will we go down ; for we may not see tlie man's face, except our youngest brother be with us. 27 And thy servant my father said unto us. Ye know that my wife bare me two sons : 28 And the one went out from me, and I said, Surely he is torn in pieces ; and I have not seen him since. 29 And if ye take this one also from me, and mischief befall him, ye shall bring down my gray hairs with sorrow to Sheol. 30 Now therefore, when I come to thy servant my father, and the lad be not with us ; seeing that his life is bound up in the lad's life ; 31 It shall come to pass, when he seeth that the lad is not with us, that he will die : and thy servants shall bring down the gray hairs of thy servant with sorrow to Sheol. 32 For thy servant became surety for the lad unto my father, saying, If I bring him not unto thee, then shall I bear the blame to my father for ever. 33 Now therefore, let thy servant, I pray thee, abide instead ^ Binyamin, however, was more than twenty-two years of age at this time, for he was born before Yosepb, 'being seventeen years old' (chap, xxxvii. 2), was sold into Egypt, and had ten sons of his own (chap, xlvi. 21). L 146 THE BOOK OF GENESIS of the lad as bondman to my lord ; and let the lad go up with his brethren. 34 For how shall I go up to ray father, and the lad be not with me ? lest I see the evil that shall come upon my father. CHAPTER XLV. 1 Then Yoseph could not refrain himself before all them that stood by him ; and he cried, Cause every man to go out from me. And there stood no man with him, while Yoseph made himself known unto his brethren. 2 And he wept aloud : and the Egyptians heard, and the house of Para'oh heard. 3 And Yoseph said unto his brethren, I am Yoseph : doth my father yet Hve ^ ? And his brethren could not answer him : for they were troubled at his presence. 4 And Yoseph said unto his brethren, Come near to me, I pray you. And they came near. And he said, I am Yoseph your brother, whom ye sold into Mic^raim. 5 And now be not grieved, nor angry with your- selves, that ye sold me hither : for Elohim did send me before you to preserve life. 6 For these two years hath the famine been in the land : and there are yet five years, in the which there shall be neither plowing nor harvest. 7 And Elohim sent me before you to preserve you a ' It is evident that the portion taken by the latest editor from some other document than that from which the preceding portion was taken begins here, for Yoseph had previously ascertained (in the portion taken from the Jehovist, chap, xliii. 27) that his father was alive as soon as he saw his brethren, and before he had ceased to put theui to the proof. — L. THE MASSORETIC TEXT IN ITS PRESENT STATE 147 remnant in the earth, and to save you ahve by a great dehverance. 8 So now it was not you that sent me hither, but Elohini ; and he hath made me a grand-master of Para'oh's,^ and lord over all his house, and ruler over all the land of Mi9raim 9 Haste ye, and go up to my father, and say unto him. Thus saith thy son Yoseph, Elohim hath made me lord of all Migraim : come down unto me, tarry not : 10 And thou shalt dwell in the land of Goshen,^ and thou shalt be near unto me, thou and thy children, and thy children's children, and thy flocks, and thy herds, and all that thou hast : 11 And there will I nourish thee ; for there are yet five years of famine ; lest thou come to poverty, thou, and thy household, and all that thou hast. 12 And, behold, your eyes see, and the eyes of my brother Binyamin, that it is my mouth that speaketh unto you. 13 And ye shall tell my father of all my glory in Mi^raim, and of all that ye have seen ; and ye shall haste and bring down my father hither. 14 And he fell upon his brother Binyamin's neck, and wept ; and Binyamin wept upon his neck. 15 And he kissed all his brethren, and wept upon them : and after that his brethren talked with him. 16 And the fame thereof was heard in Para'oh's house, saying, Yoseph's brethren are come : and it pleased Para oh well, and his servants. ' The expression ' ab leparaoh ' is identical with the Egyptian title 'ab en pir-aa,' * grand-master of the king's house.' — L. ^ Gesem of Arabia. — LXX. Ebers {Burch Gosen, s. 505 sqq.) thinks the name corresponds to Keshem, a pro\ince in Lower Egypt. L 2 148 THE BOOK OF GENESIS 17 And Para'oh said unto Yosepli, Say unto thy brethren, This do ye ; lade your beasts, and go, get you unto the land of Kena'an ; 18 And take your father and your households, and come unto me ; and I will give you the good of the land of Mipraim, and ye shall eat the fat of the land. 19 Now thou art commanded, this do ye ; take you chariots out of the" land of Mif raim for your little ones, and for your wives, and bring your father, and come. 20 Also regard not your stuff; for the good of all the land of Mifraim is yours. 21 And the sons of Yisrael did so: and Yoseph gave them chariots, according to the commandment of Para'oh, and gave them provision for the way. 22 To all of them he gave each man changes of raiment ; but to Binyamin he gave three hundred pieces of silver/ and five changes of raiment. 23 And to his father he sent after this manner ; ten asses laden with the good things of Migraim, and ten she-asses laden with corn and bread and victual for his father by the way. 24 So he sent his brethren away, and they departed ; and he said unto them, See that ye fall not out by the way. 25 And they went up out of Migraim, and came into the land of Kena'an unto Ya'aqob their father. 26 And they told him, saying, Yoseph is yet alive, and he is ruler over all the land of Miyraim. And his heart fainted, for he believed them not. 27 And they told him all the words of Yoseph, which he had said unto them : and when he saw the chariots which Y6se]ili had sent to carry him, the spirit of Ya'aqob their father revived : 28 And Yisrael said. It is enough ; Yoseph my son is yet alive : I will go and see him before I die. * LXX, ' three hundred pieces of gold.' THE MASSORETIC TEXT IN ITS PRESENT STATE 149 CHAPTER XLVI. 1 And Yisrael took his journey with all that he had, and came to Beer-Shab'a, and sacrificed victims there to the God of his father Yiye'haq. 2 And Elohim spake unto Yisrael in the visions of the night, and said, Ya'aqob, Ya'aqob. And he said, Here am I. 3 And he said, I am God, the God of thy father : fear not to go down into Mipraim ; for I will there make of thee a great nation : 4 I will go down with thee into Mipraim ; and I will also surely bring thee up again : and Yoseph shall put his hand uj^on thine eyes. 5 And Ya'aqob rose up from Beer-Shab'a : and the sons of Yisrael carried Ya'aqob their father, and their little ones, and their wives, in the chariots which Para'oh had sent to carry him. 6 And they took their cattle, and their goods, which they had gotten in the land of Kena'an, and came into Miyraim, Y'a'aqob and all his seed with him : 7 His sons, and his sons' sons with him, his daughters, and his sons' daughters, and all bis seed brought he with him into Mi(;raim. 8 And these are the names of the cliildren of Yisrael, which came into Mi^raim, Ya'aqob and his sons : Eeuben, Ya'aqob's firstborn. 9 And the sons of Eeuben ; 'Hanoch, and Phallu, and 'Hegron, and Karmy. 10 And the sons of Shime'on ; Y^emiiel, and Yamin, and Ohad, and Yachin, and Qo'har, and Sha'ul, the son of the Kena'anith. 150 THE BOOK OF GENESIS 11 And the sons of Levy ; Gershon, and Qeliath, and Merary. 12 And the sons of Yehudah ; 'Er, and Onan, and SheUih, and Pere9, and Zara'h ; bnt 'Er and Onan died in the land of Ken^'an. And the sons of Pere^ were 'He9r6n and 'Ilaniul. 13 And the sons of Yissachar ; Tola', and Puvah, and Yob, and Shimron. 14 And the sons of Zebulun ; Sered, and Elun, and Ya'hleel 15 These are tlie sons of Leah, wliich she bare unto Ya'aqob in Paddan-Aram, with his daugliter Dinfdi : his sons and his daughters were thirty and three persons in all.^ 16 And the sons of Gad ; Qiphyun, and 'Haggy, Shuny, and E9b6n, 'Ery, and Arody, and Arely. 17 And the sons of Asher ; Yimnah, and Yishvah, and Yishvy, and Bery'ah, and Sera'h their sister: and the sons of Bery'ah ; 'Heber, and Malkiel. 18 These are the sons of Zilpah, which Laban gave to Leah his daughter, and these she bare unto Ya'aqob, even seventeen persons. 19 The sons of Pa'hel Ya'aqob's wife ; Yoseph, and Binyamin. 20 And unto Yoseph in the land of Mi^raim were born Menassheh and Ephraim, which Asenath the daughter of Poti-Phera priest of On bare unto him. 21 And the sons of Binyamin ; Bela', and Beker, and Ashbel, Gera, and Na'aman, E'hy, and Kosh, Muppim, and 'Huppim, and Ard. ' There are only tliirty-twn names in the text. To make up thirty-tliree Ya'aqob him'pir would have to be counted. — L. TIIK MASSORETIC TEXT IN ITS PRESENT STATE 151 22 These are the sons of Ea'hel, whicli were born to Ya'aqob : in all fourteen persons. 23 And the sons of Dan ; 'Hushim. 24 And the sons of Naphtaly ; Ya'hgeel, and Guny, and Ye9er, and Shillem. 25 These are the sons of Bilhah, whicli Laban gave unto Ea'hel his daughter, and these she bare unto Ya'a- qob : in all seven persons. 26 All the persons that came with Ya'aqob into Mi9raira, which came out of his loins, besides Ya'aqob's sons' \vives, were threescore and six in number.^ 27 And the sons of Yoseph, which were born to him in Mi^raim, were two : all the persons of the house of Ya'aqob, which came into Miyraim were threescore and ten.'^ 28 Aud he sent Yehudah before him unto Yosejoh to show the way before him unto Goshen ^ ; and they came into the land of Goshen. 29 And Yoseph made ready his chariot, and went up to meet Yisrael his father, to Goshen ; and he presented himself unto him, and fell on his neck, and wept on his neck a good while. 30 And Yisrael said unto Yoseph, Now let me die, since I have seen thy face, that thou art yet alive. 31 And Yoseph said unto his brethren, and unto his father's house, I will go up, and tell Para'oh, and will say unto him. My brethren and my father's house, which were in the land of Kena'an, are come unto me ; 32 And the men are shepherds, for they have been keepers of cattle : and they have brought their flocks, and their herds, and all that they have. > This number is obtained by omitting Yoseph and his two sons born in Egypt from the descendants of Ya'aqob. — L. - Including Ya'aqob himself, and also Yoseph and his two sons. — L. ^ 'To the City of Heroes, in the land of Ramesses.' — LXX. 152 THE BOOK OF GENESIS 33 And it shall come to pass, wlieu Para'oli shall call you, and shall say. What is your occupation ? 34 That ye shall say, Thy servants have been keepers of cattle from our youth even until now, both we, and our fathers : that ye may dwell in the land of Goshen ; for every shepherd is an abomination unto the Egyptians. CHAPTER XLVIL 1 Then Yoseph went in and told Paraoh, and said. My father and my brethren, and their flocks, and their herds, and all that they have, are come out of the land of Kena'an ; and, behold, they are in the land of Goshen. 2 And from among his brethren he took five men, and pre- sented them unto Para'oh. 3 And Para'oh said unto his brethren. What is your occupa- tion ? And they said unto Para'oh, Thy servants are shepherds, both we, and our fathers. 4 And they said unto Para'oh, To sojourn in the land are we come ; for there is no pasture for thy servants' flocks ; for the famine is sore in the land of Kena'an ; now, therefore, we pray thee, let thy servants dwell in the land of Goshen. 5 And Para'oh spake unto Yoseph, saying. Thy father and thy bretliren are come unto thee : 6 The land of Mipraim is before thee ; in the best of the land make thy father and thy brethren to dwell ; in the land of Goshen let them dwell ; and if thou knowest any able men among them, then make them rulers over my cattle. 7 And Yoseph brought in Ya'aqob his father, and set him before Para'oh : and Ya'aqob blessed Para'oh. 8 And Para'oh said unto Ya'aqob, How many are the days of the years of thy life ? THE MASSORETIC TEXT IX ITS PRESENT STATE 153 9 And Ya'aqob said unto Para'oh, The days of the years of my pilgrimage are an hundred and thirty years : few and evil have been the days of the years of my life, and they have not attained unto the days of the years of the life of my fathers in the days of their pilgrimage. 10 And Ya'aqob blessed Para'oh, and went out from the presence of Para'cMi. 11 And Yoseph placed his father and his brethren, and gave them a possession in the land of MiQraim, m the best of the land, in the land of Ba'meses, as Para'oh had commanded. 12 And Yoseph nourished his father, and his brethren, and all his father's household, with bread, according to the number of their little ones. 13.' Aiid there tvas no bread in all the land; for the famine tvas very sore, so that the land of Migrdim and the land of Kend^ an fainted by reason of the famine. 14 And Yoseph gathered up all the money that was found in the land of Migrdim, and in the land of Kenaan, for the corn tvhicJi tJiey bought : and Yoseph brought the money iyito Para'oh' s house. 15 Aiid when the money was all spent in the land of Migrdhn, and in the land of Kenaan, all the Egyptians came unto Yoseph, and said, Give us bread : for why should we die in thy presence ? for our money faileth. 16 And Yosepjh said, Give your cattle; a7id I will give you for your cattle, if money fail. 17 And they brought their cattle unto Yoseph: and Yoseph gave them bread in exchange for the horses, and for the cattle of ' I can only think of verses 13-!26 as an addition by the latest editor, taken from some document or compilation which gave a specially economic importance to the transactions of Yoseph in corn during the famine, and which made this the starting-point of a social revolution in Egypt. It certainly does not proceed from the same source as the notices we had on the same subject in chap. xii. 33-36, 47-49, and 5.3-57.— L. 154 THE BOOK OF GENESIS the flocks, and for tlie cattle of the herds, and for the asses : and he fed them with bread in exchange for all their cattle for that year. 18 And when that year ivas ended, they came unto him the second year, and said unto him. We will not hide from my lord, how that our money is all spent ; and the herds of cattle are tny lord's ; there is nought left in the sight of my lord, hut our bodies, and our lands : 19 Wherefore should we die before thine eyes, both tve and our land ? buy us and our land for bread, and %ve and our land will he servants unto Para'oh : and give us seed, that we may live and not die, and that the land he not desolate. 20 So Yoseph bought all the land of Migrdim for Para'oh; for the Egyptians sold every man his field, because the famine ivas sore upon them, : and the laiid became ParaoKs. 21 And as for the ])eople, he removed them to the cities from one end of the border of Migrdtm even unto the other end thereof. 22 Only the land of the priests houglit he not : for the priests had a portion from Para oh, and did eat their portion ivhich Para'oh gave them ; wherefore they sold not their land. 23 IVien Yoseph said unto the people, Beliold, I have bought you this day and your land for Para'oh : lo, here is seed for you, and ye shall sow the land. 24 And it shall come to pass at the ingatherings, that ye shall give a fifth unto Para'oh, and four parts shall be your own, for seed of the field, and for your food, and for them of your house- holds, and for food for your little ones. 25 And they said, Thou hast saved our lives : let us find grace in the sight of my lord, and we ivill be Para' oh' s servants. 26 And Yoseph made it a statute concerning the land of Migrdim unto this day, that Para'oh should have the fifth; only the land of the priests alone became not Para'oh' s. 27 And Yisrael dwelt in Mipraim, in the land of Goshen ; and they gat them possessions therein, and were fruitful, and multiplied exceedingly. 28 And Ya'aqob lived in the land of Miyraim seven- THE MASSORETIO TEXT IN ITS PRESENT STATE 155 teen years : so the days of Ya'aqob, the days of his life, were an hundred forty and seven years. 29 And the time drew near that Yisrael must die : and he called his son Yoseph, and said unto him, If now I have found grace in thy sight, put, I pray thee, thy hand under my thigh, and deal kindly and truly with me ; bury me not, I pray thee, in Mipraim : 30 But when I sleep with my fathers, thou shalt carry me out of Mipraim, and bury me in their buryingplace. And he said, I will do as thou hast said. 31 And he said. Swear unto me : and he sware unto him. And Yisrael bowed himself upon the bed's head.' CHAPTER XLVIII. 1 And it came to pass after these things, that one said to Yoseph, Behold, thy father is sick : and he took with him his two sons, Menassheh and Ephraim. 2 And one told Ya'aqob, and said, Behold thy son Yoseph cometh unto thee : and Yisrdel strengthened him- self, and sat upon the bed. 3 And Ya'aqob said unto Yoseph, El-Shadday (God Almighty) appeared unto me at Luz, in the land of Kena'an, and blessed me, 4 And said unto me, Behold, I will make thee fruit- ful, and multiply thee, and I will make of thee a com- pany of peoples ; and will give this land to thy seed after thee for an everlasting possession. 5 And now thy two sons, which were born unto thee * ' Leaning on the top of his stafl'.' — LXX. 156 Till'] BOOK OF GENESIS in the land of Migraim before I came unto thee in Miyraim, are mine ; Ephnum and Menassheli, even as Eeiiben and Shime'on shall be mine. 6 And thy issue, which thou hast begotten after them, shall be tliine ; they shall be called after the name of their bretliren in their inlieritance. 7 And as for me, when I came from Paddan, Ra'hel died by me in the land of Kena'an in the way, wlien there was still some way to come unto Ephrath^ : and I buried lier there in the way to Ephrath [the same is Beth-Le'hem.) 8 And Yisruel beheld. Yoseph's sons, and said, Who are these ? 9 And Yoseph said unto his father. They are my sons, whom Elohim hath given me here. And he said. Bring them, I pray thee, unto me, and I will bless them. 10 Now the eyes of Yisrael were dim for age, so that he could not see. And he brought them near unto him ; and he kissed them, and embraced them. 11 And Yisrael said unto Yoseph, I had not thought to see thy face ; and, lo, Elohim hath let me see thy seed also. 1 2 And Yoseph brought them out from between his knees ; and he bowed himself with his face to the earth. 13 And Yoseph took them both, Ephraim in his right hand, and Menassheh in his left hand toward Yisrael's right hand, and brought them near unto him. 14 And Yisrael stretched out his right hand, and laid it upon Ephraim's head, who was the j^ounger, and his left hand upon Menassheh's head, crossing his hands wittingly ; for Manassheh was the firstborn. 15 And he blessed Yoseph, and said. The God before whom my fathers Abraham and Yife'haq did walk, the Ciod which hath fed me all my life long unto this day, ' ' As 1 drew nigh to the horse-course ot'Uhabrutha in thf^ land olC'hauaan, so as to corue to Ephralha.' — LXZv. THE MASSORETIC TEXT TN ITS PRESENT STATE ir,7 16 The angel wliicli liatli redeemed me from all evil, bless the lads ; and let my name be named on them, and the name of my fathers Abraham and Yip e'haq ; and let them grow into a multitude in the midst of the earth. 17 And when Yoseph saw that his father laid his right hand upon the head of Ephraim, it displeased him ; and he held up his father's hand, to remove it from Ephraim's head unto Menassheh's head. 18 And Yoseph said unto his father. Not so, my father : for this is the firstborn ; put thy right hand upon his head. 19 And his father refused, and said, I know it, my son, I know it : he also shall become a people, and he also shall be great : howbeit his younger brother shall be greater than he, and his seed shall become a multitude of nations. 20 And he blessed them that day, sapng, By thee shall Yisrael bless, saying, Elohim make thee as Ephraim and as Menassheh : and he set Ephraim before Menassheh. 21 And Yisrael said unto Yoseph, Behold, I die : but Elohim shall be with you, and bring you again unto the land of your fathers. 22 Moreover I have given to thee one portion ' above thy brethren, which I took out of the hand of the 'Amory with my sword and with my bow. CHAPTER XLIX. 1 And Ya'aqob called unto him his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the latter days. 2 Assemble yourselves together, and hear, ye sons of Ya'aqob ; ' Shechem a^had, an expression which seems to be a play upon the name of the town of Shechem, tlie capture and sack of which were narrated in chap, xxxiv. — L. lo8 THE BOOK OF GENESIS And hearken unto Yisrael your father. 3 Reuben, thou art my firstborn, My might, and the first-fruits of my strength ; The excellency of dignity, and the excellency of power.' 4 Impetuous as water, thou shalt not have the excellency ; Because thou wentest up to thy father's bed : Then defiledst thou it : he went up to my couch. 5 Shimeon and Levy are brethren ; "Weapons of violence are their compacts.^ 6 my soul, come not thou into their secret councils ; Unto their assembly, my honour, be not thou united ; For in their anger they slew men, And in their selfwill they houghed oxen. 7 Cursed be their anger, for it was fierce ; And their wrath, for it was cruel : I will divide them in Ya'aqob, And scatter them in Yisrael . 8 Yehudah, thee shall thy brethren praise : Thy hand shall be on the neck of thine enemies ; Thy father's sons shall bow down before thee. 9 Yehudah is a lion's whelp ; From the prey, my son, thou art gone up : He stooped down, he crouched as a lion. And as a lioness ; who shall rouse him up ? 10 The sceptre shall not depart from Yehudah, Nor the rulei^'s staff from between his feet, Until he come to Shiloh.^ And unto him shall the obedience of the peoples be. 1 1 Binding his foal unto the vine. And his ass's colt unto the choice vine ; He hath washed his garments in wine, And his vesture in the blood of grapes. ' ' Hard to be endured, hard and self-willed.' — LXX. 2 ' Symeon and Levi, brethren, accomplished the injustice of their cutting off.'— LXX. * This is the meaning of the text according to the grammatical con- struction. The interpretation of this prophecy, however, is still the crux of commentators. — L. THE MA.SSORETIC TEXT IN ITS PRESENT STATE 159 12 His eyes shall be red with wine, And his teeth white with milk. 13 Zebulun shall dwell at the haven of the sea : And he shall be for an haven of ships ; And his border shall be by Qidon. 14 Yissachar is a strong ass, Conching down between the sheepfolds : 15 And he saw a resting place that it was good. And the land that it was pleasant ; And he bowed his shoulder to bear, And became a servant under taskwork. 16 Dan shall judge his people As one of the tribes of Yisrael. 17 Dan shall be a serpent in the way, An horned snake' in the path, That biteth the horse's heels. So that his rider falleth backward. 18 I have waited for thy salvation, Yahveh. 19 Gad, a troop shall press upon him. But he shall press upon their heel. 20 Asher, his bread shall be fat ; And he shall yield royal dainties.^ 2 1 Naphtaly is a hind let loose : He giveth goodly words. '^ 22 Yoseph is a fruitful bough, A fruitful bough by a fountain ; His branches run over the wall."* 23 The archers have sorely grieved him, And shot at him, and persecuted him : 24 But his bow abode in strength. And the arms of his hands were made stronar, ' Vipera Cerastes, the horned sand-snake of Egypt. They bury them- selves in the sand. Pliny {Hist. Nat. lib. viii. c. 23) says of them that by moving their horns they attract birds to them, ^ ' Yield dainties to princes.' — LXX. ^ ' Nepthalim is a spreading stem, bestowing beauty on its fruit.' — LXX. * ' Joseph is a son increased ; my dearly loved son is increased ; my youngest son, turn to me.' — LXX. 160 THE BOOK OF GENESIS By the hands of the Mighty One of Ya'aqob, (From thence is the shepherd, the stone of Yisrael,) 25 Even by the God of thy father, who shall help thee, And by the Almighty, who shall bless thee. With blessings of heaven above, Blessings of the deep that coucheth beneath, Blessings of the breasts, and of the womb. 26 The blessings of thy father have prevailed Above the blessings of my progenitors Unto the utmost bound of the everlasting hills :^ They shall be on the head of Yoseph And on the crown of the head of him that is prince among his brethren. 27 Binyamin is a wolf that ravineth : In the morning he shall devour the prey. And at even he shall divide the spoil. 28 And these are the twelve tribes of Yisrael ■? and this it is that their father spake unto them and blessed them ; every one according to his blessing he blessed them. 29 And lie charged them, and said unto them, I am to be gathered to my people : bury me with my fathers in the cave that is in the field of 'Ephron the 'Hitty. 30 In the cave that is in the field of Machpelah, which is before Mamre, in the land of Kena'an, which Abraham bought with the field from 'Ephron the 'Hitty, for a possession of a buryingplace : 31 There they buried Abraham and Sarah his wife : there they buried Yige'haq and Eibqah his wife ; and there I buried Leah : 32 The field and the cave that is therein, which was purchased from the Bene-'Heth. » < The blessings of thy father and thy mother — it has prevailed above the blessing of the lasting mountains, and beyond the blessings of the everlasting hills.'— LXX. 2 Only eleven tribes arc spoken of. JNlenassheh is omitted altogether. THE MASSORETIC TEXT IN ITS PRESENT STATE 101 33 And when Ya'aqob made an end of charging his sons, he gathered up his feet into the bed, and yielded up the ghost, and was gathered unto his people. CHAPTEK L. 1 And Yoseph fell upon liis father's face, and wept upon liim, and kissed him. 2 And Yoseph commanded his slaves the physicians to embalm his father : and the physicians embalmed Yisrael. 3 And forty days were fulfilled for him ; for so are fulfilled the days of embalming : and the Egyptians wept for him three- score and ten days. 4 And when the days of weeping for him were past, Yoseph spake unto the house of Para'oh, saying, If now I have found grace in your eyes, speak, I pray you, in the ears of Para'oh, saying, 5 My father made me swear, saying, Lo, I die : in my grave which I have digged for me in the land of Kena'an, there shalt thou bury me. Now therefore let me go up, I pray thee, and bury my father, and I will come again. 6 And Para'oh said, Go up, and bury thy father, according as he made thee swear. 7 And Yoseph went up to bury his father : and with him went up all the servants of Para'oh, the elders of his house, and all the elders of the land of Mipraim, 8 And all the house of Yoseph, and liis brethren, and his father's house : only their little ones, and their flocks, and their herds, they left in the land of Goshen. 9 And there went up with him both chariots and horsemen : and it was a very great company. 10 And they came to Goren-haatad,' which is beyond the * The threshing-floor of thistles ; a place tUe e.\sct site of whicli is very doubtful. — L. 162 THE BOOK OF GENESIS Yarden,' aud there they kimeuted with a very great and sore lamentation: and he made a mourning for his father seven days. 11 And when the inhabitants of the land, the Kena'any, saw the mourning at Goren-haatad they said, This is a grievous mourning for Mi^raim : wherefore the name of it was called Abel-Mi^raim,^ which is beyond the Yarden. 12 And bis sons did unto him according as he com- manded them : 13 For his sons carried him into the hind of Kena'an, and buried him in the cave of Maclipclah, which Abraham brought with the field, for a possession of a buryingplace, of 'Ephron the 'Hitty, before Mamre. 14 And Yoseph returned into Mi^raim, he, and his brethren, aud all that went up with him to bury his father, after he had buried his father. 15 And when Yoseph's brethren saw that their father was dead, they said, It may be that Yoseph will hate us, and will fully requite us all the evil which we did unto him. 16 And they sent a message unto Yoseph, saying. Thy father did command before he died, saying, 17 So shall ye say unto Yoseph, Forgiv^e, I pray thee now, the transgression of thy brethren, and their sin, for that they did unto thee evil : and now, we pray thee, forgive the trans- gression of the servants of the God of thy father. And Yoseph wept when they spake unto him. 18 And his brethren also went and fell down before his face ; and they said. Behold, we be thy slaves. 19 And Yoseph said unto them, Fear not, for am I in the place of Elohim ? 20 And as for you, ye meant evil against me ; but Elohim meant it for good, to bring to pass, as it is this day, to save much people alive. ' Hebron being between Egypt and tlie Yardeu, it is impossible to under- stand why they should have carried tlie body beyond the Yardeu. The account of the Elohist is perfectly intelligible. ^ The uiouniing of l'];_'y})t. THE MASSORETIC TEXT IN ITS PRESENT STATE 163 21 Now therefore fear ye not : I will nourish you, and your little ones. And he comforted them, and spake to their heart. 22 And Yoseph dwelt in Mi^raim, he and his father's house : and Yoseph lived an hundred and ten years. 23 And Yoseph saw Ephraim's children of the third genera- tion : the children also of Machir the son of Menassheh were born upon Yoseph's knees. 24 And Yoseph said unto his brethren, I die : but Elohim will surely visit you, and bring you up out of this land unto the land which he sware to Abraham, to Yipe'haq, and to Ya'aqob. 25 And Yoseph took an oath of the children of Yisrael, saying, Elohim will surely visit you, and ye shall carry up my bones from hence. 26 So Yoseph died, being an hundred and ten years old : and they embalmed him, and he was put into a coffin in Mifraim. n. THE BOOK OP OEIOINS OB JEHOVISTIC DOCUMENT I. THE CREATION OP MAN AND WOMAN. II. 4 In the day that Yahveh Elohim made earth and heaven, 5 No bush of the field was yet in the earth, and no lierb of the field had yet sprung up : for Yahveh Elohim had not caused it to rain upon the earth, and there was not a man to till the ground : 6 But there went up a mist from the earth, and watered the whole face of the ground. 7 And Yahveh Elohim formed man of the dust of the ground, and breathed into his nostrils the breath of life ; and man became a living soul. 8 And Yahveh Elohim planted a garden eastward in Eden ; and there he put the man whom he had formed. 9 And out of the ground made Yahveh Elohim to grow every tree that is pleasant to the sight, and good for food ; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil. 10 And a river went out of Eden to water the garden ; and from thence it was parted, and became four heads. 11 The name of the first is Pishon : that is it which compassetli the whole land of 'Havilah, where there is gold ; KJS THE liOOK OF GENESIS 12 And the gold of that land is good : there is the bedola'h and the shoham stone. 1 3 And the name of the second river is Gi'hon : the same is it t!uit compassetli tlie wliole land of Kush. 14 And tlie name of tlie third river is 'Iliddeqel : that is it which goetli in front of Asshur. And tlie fourth river is the Phrath. 15 And Yah veil Elohim took the man, and put him into the garden of Eden to dress it and to keep it. IG And Yah veil Elohim commanded the man, saying. Of every tree of the garden thou mayest freely eat : 17 But of the tree of the knowledge of good and evil, thou shalt not eat of it : for in the day that thou eatest thereof, thou shalt surely die. 18 And Yah veil Elohim said, It is not good that the man should be alone ; I will make him an help answer- ing to him. 19 And out of the ground Yah veil Elohim formed every beast of the field and every fowl of the air ; and brought them unto the man to see what he would call them : and whatsoever the man called every living creature, that was the name thereof. 20 And tlie man gave names to all cattle, and to the fowl of the air, and to every beast of the field ; but for man there was not found an help meet for him. 21 And Yah veil Elohim caused a deep sleep to fall upon the man, and he slept; and he took one of his ribs, and closed up the fiesh instead thereof. 22 And tlio I'ib whicli Yaliveli Eloliim had taken from tlic mail, made he a woman, and brought her unto tlie man. THE CREATION OF MAN AND WOMAN 169 23 And tlie man said, This is now bone of my bones, and flesh of my flesh : she shall be called woman (hshdh), because she was taken out of man {hh). 24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh. 25 And they were both naked, the man and his wife, and were not ashamed. II. THE FIRST SIN. III. 1 Now the serpent was more subtil than any beast of the field which Yahveh Elohim had made. And he said unto the woman, Yea, hath Elohim said. Ye shall not eat of any tree of the garden ? 2 And the woman said unto the serpent. Of the fruit of the trees of the garden we may eat : 3 But of the fruit of the tree which is in the midst of the garden, Elohim hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. 4 And the serpent said unto the woman. Ye shall not surely die : 5 For Elohim doth know that in the day ye eat thereof, then your eyes shall be opened and ye shall be as Elohim, knowing good and evil. 6 And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and 170 THE BOOK OF GENESIS that the tree was to be desired to make oue wise, she took of the fruit thereof, and did eat ; and she gave also unto her husband with her, and he did eat : 7 And the eyes of both of them were opened, and they knew that they were naked ; and tliey sewed fig leaves together, and made themselves girdles. 8 And they heard the voice of Yahveh Elohim walk- ing in the garden in the breeze of the evening : and the man and his wife hid themselves from the presence of Yahveh Elohim amongst the trees of the garden. 9 And Yahveh Elohim called unto the man, and said unto him, Where art thou ? 10 And he said, I heard thy voice in the garden, and I was afraid, because I was naked ; and I hid myself. 11 And he said, Who told thee that thou wast naked ? Hast thou eaten of the tree, whereof I com- manded thee that thou shouldest not eat ? 12 And the man said, The woman whom thougavest to be with me, she gave me of the tree, and I did eat. 13 And Yahveh Elohim said unto the woman. What is this that thou hast done ? And the woman said, The serpent beguiled me, and I did eat. 14 And Yahveh Elohim said unto the serpent, Be- cause thou hast done this, cursed art thou from among all cattle, and from among every beast of the field : upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life. 15 And I will put enmity between thee and the woman, and between thy seed and her seed ; it shall bruise thy head, and thou shalt bruise his heel. THE FIRST SIN. 171 16 Unto the woman he said, I will greatly multiply thy sorrow and thy conception ; in sorrow thou shalt bring forth children ; and thy desire shall be to thy husband, and he shall rule over thee. 17 And unto the man he said. Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying. Thou shalt not eat of it : cursed is the ground for thy sake ; in toil shalt thou eat of it all the days of thy life. 18 Thorns also and thistles shall it bring forth to thee ; and thou shalt eat the herb of the field ; 19 In the sweat of thy face sliait thou eat bread till thou return unto the ground ; for out of it wast thou taken : for dust thou art, and unto dust shalt thou return. 20 And the man called his wife's name 'Havvah ; because she was the mother of all living (hdy). 21 And Yahveh Elohim made for the man and for his wife tunics of skins, and clothed them. 22 And Yahveh Elohim said. Behold, the man is become as one of us, to know good and evil : and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever : 23 Therefore Yahveh Elohim sent him forth from the garden of Eden to till the ground from whence he was taken. 24 So he drove out the man, and he placed at the east of the garden of Eden the Kerubim, and the flame of a sword which turned every way, to keep the way of the tree of life. 172 THE BOOK OF GENESIS m. QAiN AND IIABEL. ly. 1 And the man knew 'Havvah his wife ; and she conceived, and bare Qain, and said, I have gotten {qdruthy) a man with the help of Yahveh. 2 And again she bare his brother Habel. And Habel was a keeper of sheep, but Qain was a tiller of the ground. 3 And in process of time it came to pass, that Qain brought of the fruit of the ground an offering unto Yahveh. 4 And Habel, he also brought of the firsthngs of his flock, and of the fat thereof. And Yahveh had respect unto Habel, and to his offering : 5 But unto Qain and to his offering he had not respect. And Qain was very wroth, and his counten- ance fell. 6 And Yahveh said unto Qain, Why art thou wroth ? and why is thy countenance fallen ? 7 If thou doest well, shall it not be lifted up ? and if thou doest not well, sin coucheth at the door ; and unto thee shall be his desire, and thou shalt rule over him. 8 And Qain said unto Habel his brother, Let us go out into the plain. And it came to pass, when they were in the plain, that Qain rose up against Habel his brother, and slew him. 9 And Yahveh said unto Qain, Where is Habel thy QAtN AND HABEL 173 brother ? And he said, I know not : am I my brother's keeper ? 10 And [Yahveh] said. What hast thou done? the voice of thy brother's blood crieth unto me from the ground. 11 And now, cursed art thou from the ground, which hath opened her mouth to receive thy brother's blood from thy hand ; 12 When thou tillest the ground, it shall not hence- forth yield unto thee her strength ; a fugitive and a wanderer shalt thou be in the earth. 13 And Qain said unto Yahveh, Mine iniquity is greater than I can bear. 14 Behold, thou hast driven me out this day from the face of the ground ; and from thy face shall I be hid ; and I shall be a fugitive and a wanderer in the earth ; and it shall come to pass, that whosoever findeth me shall slay me. 15 And Yahveh said unto him. Therefore, whosoever slayeth Qain, vengeance shall be taken on him seven- fold. And Yahveh appointed a sign for Qain, lest any finding him should smite him. 16 And Qain went out from the presence of Yahveh, and dwelt in the land of Nod (exile) on the east of Eden. 174 THE BOOK OF GENESIS IV. THE TWO LINES OF ADAM's POSTEEITY. IV. 17 And Qain knew his wife ; and she conceived, and bare 'Hanoch : and he biiilded a city, and called the name of the city, after the name of his son, 'Hanoch. 18 And unto 'Hanoch was born Yirad : and Yirad begat Me'hiiyael : and Me'huyael begat Methushael : and Methushael begat Lamech. 19 And Lamech took unto liim two wives : the name of the one was 'Adah, and the name of tlie other gillah. 20 And 'Adah bare Yabfd : he was the fatlier of siicli as dwell in tents and have cattle. 21 And his brother's name was Yiibrd ; he was the father of all such as handle the kinnor and the 'ugar. 22 And Qilirdi, she also bare Tubal-qain, the forger of every cutting instrument of brass and iron : and the f^ister of Tubal-qain was Na'amah. 23 And Lclmech said unto his wives : 'Adah and Qillah, hear my voice ; Ye wives of Lamech, hearken unto my speech : For I have slain a man to my wounding, And a young man to m) hurt. 24 If Qain shall be avenged sevenfold, Truly Lamech seventy and sevenfold. 25 And Adam knew his wife again ; and she bare a son, and called his name Slicth : For, said she, ELMiim THE TWO LINES OF ADAM'S POSTERITY 175 hath appointed me [shdth-li) another seed instead of Habel ; for Qain slew him. 26 And to Sheth, to him also there was born a son ; and he called his name Enosh : then began men to call upon the name of Yahveh. V. 29 [And Laniech begat a son], and he called his name Noa'h, saying, This same shall comfort us (yena'hamenu) for our work and for the toil of our hands, which cometh from the ground which Yahveh hath cursed. V. THE SOXS OP GOD AND THE DAUGHTERS OF MEN. VI. 1 And it came to pass, when men began to multiply on the face of the ground, and daughters were born unto them, 2 That the sons of God saw the daughters of men that they were fair ; and they took them wives of all that they chose. 3 And Yahveh said. My spirit shall not rule in man for ever, for that he also is flesh : therefore shall his days be an hundred and twenty years. 4 The giants were in the earth in those days, and also after that, when the sons of God came in unto the daughters of men, and they bare children to them : the same were the mighty men which were of old, the men of renown. 176 THE BOOK OF GENESIS VI. THE DELUGE. VI. 5 And Yahveh saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. 6 And it repented Yahveh that he had made man on the earth, and it grieved him at his heart. 7 And Yahveh said, I will destroy man whom I have created from the face of the ground ; both man, and beast, and creeping thing, and fowl of the air ; for it repenteth me that I have made them. 8 But Noa'h found grace in the eyes of Yahveh. VII. 1 And Yahveh said unto Noa'h, Come thou and all thy house into the ark ; for thee have I seen righteous before me in this generation. 2 Of every clean beast thou slialt take to thee seven and seven, the male and his female ; and of the beasts that are not clean two, the male and his female ; 3 Of the fowl also of the air which are clean, seven and seven, male and female : and of birds whicli are not clean, two, male and female : to keep seed alive upon the face of all the earth. 4 For yet seven days, and 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 oil the face of the ground. 5 And Noa'h did according unto all that Yahveh commanded liim. THE DELUGE 177 7 And Noa'h went in, and liis sons, and his wife, and his sons' wives with him, into the ark, because of the waters of the dehige. 8 Of clean beasts, and of beasts that are not clean, and of clean fowls and of fowls that are not clean, and of every thing that creepeth upon the ground, 9 There went in two and two unto Xoa'h into the ark, male and female, as [Yahveh] had commanded Noa'h. 16 And Yahveh shut him in.^ 10 And it came to pass, after the seven days, thattlie waters of the deluge were upon the earth. 12 And the rain was upon the eartli forty days and forty nights. 17 And the deluge was forty days upon the eartli ; and tlie waters increased, and l)are up the ark, and it was lift up above the earth. 23 And every living tiling was destroyed which was upon the face of the ground, both man, and cattle, and creeping thing, and fowl of the heaven, and they were destroyed from the earth : and Noa'h only was left, and they that were with him in the ark. VIII. 2 And the rain from heaven was restrained ; 3 And the waters returned from off the earth con- tinuall3^ 6 And it came to pass at the end of forty days, that Noa'h opened the window of the ark which he had made : 7 And he sent fortli a raven, and it went forth to ' This sentence, which is placed later in the narrative as the text is at present, is here restored to its place. 178 THE BOOK OF GENESIS and fro, until the waters were dried up from off the earth. 8 [And Noa'h stayed seven days ^] and he sent forth a dove from him to see if the waters were abated from off the face of the ground ; 9 But the dove found no rest for the sole. of her foot, and she returned unto him to tlie ark, for the waters were on the face of the whole earth ; and he put forth his hand, and took her, and brought her in unto him into the ark. 10 And he stayed yet other seven days ; and again he sent forth the dove out of the ark ; 11 And the dove came in to him at eventide ; and lo, in her mouth a fresh olive leaf pluckt off: so Noa'h knew that the waters were abated from off the earth. 12 And he stayed yet other seven days ; and sent forth the dove ; and she returned not again unto him any more. 13 And Noa'h removed the covering of the ark, and looked, and, behold, the face of the ground was dried. 20 And Noa'h builded an altar unto Yahveh ; and took of every clean beast, and of every clean fowl, and offered burnt offerings upon tlie altar. 21 And Yah veil smelled the sweet savour ; and Yahveh said in his heart, I will not again curse the ground any more for the sake of the man, for that the imagination of man's heart is evil from his youth ; neither will I again smite any more every thing living, as I have done. ' This verse sbows a space which requires to be filled up in the present state of the text. I have endeavoured to fill it in a.ccordanee with the beginning of verses 10 and 12. THE DELUGE 179 22 While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and niixht shall not cease. VII. THE CURSE UPON KENA'AN. IX. 18 And the sons of Noa'h, that went forth from the ark, were Shem and 'Ham, and Yapheth ; and 'Ham is the father of Ken^'an. 19 These three were the sons of Noa'h : and of these was the whole earth overspread. 20 And Noa'h began to be an husbandman, and planted a vineyard : 21 And he drank of the wine, and was drunken ; and he was uncovered within his tent. 22 And 'Ham, the father of Kena'an, saw the naked- ness of his father, and told his two brethren without. 23 And Shem and Yapheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father ; and their faces were backward, and they saw not their father's nakedness. 24 And Noa'h awoke from his wine, and knew what his youngest son had done unto him. 25 And he said, Cursed be Kena'an ; A servant of servants shall he be unto his brethren ! N 2 180 THE BOOK OF GENESIS 26 And lie said, Blessed be Yahveh, the God of Shem ; And let Kena'an be tlieir servant ! 27 Elohim enlarge Yapheth, And let him dwell in the tents of Shem ; And let Kena'an be their servant. YllU THE LIXEAGE OF THE SONS OF NoA'h. X. 8 And Kush begat Nimrod : he began to be a mighty one in the earth. 9 He was a mighty liunter before Yahveh : where- fore it is said, Like Mnirod a mighty hnnter before Yahveh. 10 And the beginning of his kingdom was Babel, and Erech, and Akkad, and Kalneh in the land of Shine'ar. 11 Out of that land went forth Asshur, and built Nmeveh and Kehoboth-Ir, and Kala'h, 12 And Eesen between Nineveh and Kala'h (the same is the great city). 25 And unto 'Eber were born two sons: llie name of the one was Peleg ; foi- in his days was the eartli divided [niphlegd/i), and his brother's name was Yoqtan. ' Ouly two fragments of this section, which have been iiitroiiiiceJ into the genealogical table of the Elohist by the latest reviser, are left. THE TOWER OF BABEL 181 IX. THE TOWER OF BABEL. XI. 1 And the wliole earth had the same lanfyiiage and the same words. 2 And it came to pass, as they journeyed east, that they found a plain in the hind of Shine'ar ; and they dwelt there. o And they said one to another. Go to, let us make brick, and burn them tlioronghly. And they liad brick for stone, and bitumen had they for mortar. 4 And they said. Go to, let us build us a city, and a tower, whose top may reach unto heaven, and let us make us a name ; lest we be scattered abroad upon the face of the whole earth. 5 And Yahveh came down to see the city and the tower, which the children of men builded. 6 And Yahveh said, Behold, they are one people, and they have all one language ; and this is what they begin to do : and now nothing will be withholden from them, which they purpose to do. 7 Go to, let us go down, and there confound their language, that they may not understand one another's speech. 8 So Yahveh scattered them abroad from thence upon the face of all the earth : and they left off to build the city. 9 Therefore was the name of it called Babel ; because Yahveh did there confound {bdldl) the language of all the earth : and from thence did Yahveh scatter them abroad upon the face of all the earth. 182 THE BOOK OF GENESIS THE CALL OF ABRAIIA^r. XII. 1 Now Yaliveh said to Abram, Get thee out of thy country, and from thy kindred, and from tliy father's house, unto the land that I will show thee : 2 And I will make of thee a great nation, and I will bless thee, and make thy name great ; and be thou a blessing : 3 And I will bless them that bless thee, and him that curseth thee will I curse : and in thee shall all the families of the earth be blessed. 4 So Abram went, as Yahveh had spoken unto him ; and Lot went with him : and Abram was seventy and five years old when he departed out of Haran. 5 And they came into the land of Kena'an. 6 And Abram passed through the land unto the place of Shechem unto the terebinth of Mo reh. And the Kena'any was then in the land. 7 And Yahveh appeared unto Abram, and said, TInto thy seed will I give this land : and there builded he an altar unto Yaliveh, who appeared unto liim. 8 And he removed from thence unto the mountain on the east of Beth-El, and pitched his tent, having Beth-El on the west, and Ay on the east : mid tliei'e lie builded an altar unto Yahveh, and called upon the name of Yahveh. 9 And Abram journeyed, going on still toward the south. ABRAHAM IN EGYPT 183 XI. ABRAHAM IN EGYPT. XII. 10 And there was a famine in the hmd : and Abram went down into Mi^raim to sojourn there ; for tlie famine was sore in the land. 11 And it came to pass, when he was come near to enter into Mi^raim, that he said unto Saray his wife, Behold, now, I know that thou art a fair woman to look u])on : 12 And it shall come to pass, when the inhabitants of Mi^raim shall see tliee, that they shall say. This is his wife : and they will kill me, but they will save thee alive. 1 3 Say, I pray thee, thou art my sister : that it may be well with me for thy sake, and that my soul may live because of thee. 14 And it came to pass, that, when Abram was come into Mi^raim, the inhabitants of Micraim beheld the woman that she was very fair. 15 And the princes of Para'oh saw her, and praised her to Para'oh : and the woman was taken to Para'oh's house. 16 And he entreated Abram well for her sake : and he had sheep, and oxen, and he-asses, and male and female slaves, and she-asses, and camels. 17 And Yahveh plagued Para'oh and his house with great plagues, because of Saray Abram's wife. 18 And Para'oh called Abram, and said, What is 184 THE BOOK OF GENESIS tliis that thou liast done unto me? Why didst thou not tell me that she was thy wife ? 19 Why saidst thou, She is my sister ? so that I took her to be my wife : now therefore behold thy wife, take her, and go tliy way. 20 And Para'oh gave men charge concerning him : and tliey brought liim on the way, and liis wife, and all that he had. XII. ABRAHAM AND LOT SEPARATE. XIII. 1 And Abraham went up out of Mi^raim, he, and his wife, and all that he had, and Lot with him, into the Negeb. 3 And he went on his journeys from the Xegeb even to Beth-El, unto the place where his tent had been at tlie beginning, between Beth-h^l and 'Ay ; 4 Unto the place of the altar, which he had made there at the first : and there Abram called on the name of Yahveh. 7 And lliore was a strife between tlie lierdmen of Abram's cattle and the herdmen of Lot's cattle : and the Kena'any and the Perizzy dwelt then in the land. 8 And Abram said unto Lot, Let tlioro be no strife, I pray thee, between me and tliee, and between my herdmen and th}^ herdmen, for we are brethren. 9 Is not tlio wliolc land Ix'fore tliee? separate tliy- self, I pray thee, fi'oni me: if llioii wilt take the k'ft ABRAHAM AND LOT SEPARATE 185 liand, then I will go to the right ; or if thou take the right hand, then I will go to the left. 10 And Lot lifted up his eyes, and beheld all the circuit of the Yarden, that it was well watered every- where, before Yahveli destroyed Sedom and 'Amorah, like the garden of Yahveh, like the land of Mi9rMm, as thou goest unto Qo'ar. 11 So Lot chose him all the circuit of the Yarden ; and Lot journeyed east : and they separated themselves the one from the other. 14 And Yahveh said unto Abram, after that Lot was separated from him. Lift up now thine eyes, and look from the place where thou art, northward and south- ward and eastward and westward : 15 For all the land which thou seest, to thee will I give it, and to thy seed for ever. 16 And I will make thy seed as tlie dust of the earth : so that if a man can number the dust of the earth, then shall thy seed also be numbered. 17 Arise, walk through the land in the length of it and in the breadth of it ; for unto thee will I give it. 18 And Abram moved his tent, and came and dwelt by the terebinths of Mamre, which are in Hebron, and built there an altar unto Yahveh. 186 THE BOOK OF GENESIS XIII. RESCUE OF LOT BY ABRAHAM, AND BLESSING OF ABRAHAM BY MALKl'gEDEQ.^ XIV. 1 And it came to pass in the daj^s of Ami-ripliel king of Sliine'ar, Ariocli king of EUasar, Kedorla'omer king of 'Elam, and Tide'al king of the Goyim, 2 That they made war with Bera'h king of Sedom, and with Birsha' king of 'Amorah, Shinab king of Admfdi, and Shemeber king of Qeboyim, and the king of Bela'. 3 All these joined together in the vale of Siddhn. 4 Twelve years they served Kedorla'omer, and in the thirteenth year they rebelled. 5 And in the fourteenth year came Kedorla'omer, and the kings that were with him, and smote the Eephaim in 'Ashteroth-Qarnayim, and the Zuzim in Hfim, and the Emim in Sliaveh-Qiryathayim, 6 And tlie 'Horim in their mountain of Se'ir unto the oak of Paran, which is by the wilderness. 7 And they returned, and came to En-Mislipat, and smote all the plain of tlie 'Amaleqy, and also of the Amory, that dwelt in 'Haga^on-Tamar. 8 And there went out the king of Sedom, and tlie king of 'Amorah, and tlie king of Admali, and the king ' Tlie whole of this cliapter is a reraarkaLle conipilation, both as to its language and its form. It differs so much from the usual compilation of the Jehovist that it seems certain he has talien a complete narrative of older date, and has inserted it textually into his work. Some critics see in it one of the fragments of the special composition which the}' call 'the second Elohist,' or ' tin; Tiieocratic Narrator.' RESCUE OF l6t BY ABRAHAIM 187 of Qeboyim, and the king of Bela' ; and they set the battle in array against them in the vale of Siddim ; 9 Against Kedorla'omer king of 'Elam, and Tide'al king of the Goyim, and Amraphel kingof Shine'ar, and Arioch king of Ellasar ; four kings against the five. 10 Now the vale of Siddim was full of bitumen pits ; and the kings of Sedom and 'Amorah fled, and they fell there, and they that remained fled to tlie mountain. 11 And they took all the goods of Sedom and 'Amorah, and all their victuals, and went away. 12 And they took Lot, Abram's brother's son, who dwelt in Sedom, and his goods, and departed. 13 And there came one that had escaped, and told Abram the 'Ebry : now he dwelt by the terebinths of Mamre the 'Amory, brother of Eshkol, and brother of 'Aner : and these were confederate with Abram. 14 And when Abram heard that his brother was taken captive, he led forth his trained men, born in his house, three hundred and eighteen, and pursued as far as Dan ; 15 And he divided himself against them by night, he and his servants, and, smote them, and pursued tliem unto 'Hobah, which is on the left hand of Dammaseq. 16 And he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people. 17 And the king of Sedom went out to meet him, after his return from the slaughter of Kedorla'omer and the kings that were with him, at the vale of Shaveh. 18 And Malki'^edeq, king of Shalom, brought forth bread and wine : and he was priest of El-'Elion. 188 THE BOOK OF GENESIS 19 And he blessed him and said, Blessed be Abram of El-'Elion, possessor of heaven and earth : 20 And blessed be El-'Elion, which hath delivered thine enemies into thy hand. And he gave him a tenth of all. 21 And the king of Sedom said unto Abriim, Give me the persons, and take the goods to thyself. 22 And Abram said to the king of Sedom, I have lift up mine hand unto Yahveh, God Most High (El-'Elion), possessor of heaven and earth, 23 That I will not take a thread nor a shoelatchet nor aught that is thine, lest thou shouldest say, I have made Abram rich : 24 Save only that which the young men have eaten, and the portion of the men which went with me ; 'Aner, Eshkol, and Mamre, let them take their portion. XIV. COVENANT BETWEEN YAIIVEII AND ABRAIlA^f. XV. 1 After these things the word of Yahveh came unto Abram in a vision, saying. Fear not, Abram : I am thy sliield, and thy exceeding great reward. 2 And Abram said : my lord, Yahveh, what wilt thou give me, seeing I go childless, and he that shall be possessor of my house is from Dammeseq, Eli'ezer ? 8 And Abram said. Behold, to iiic ihoii liast given no seed : and, lo, one born in my lioiisc is mine heir. COVENANT BETWEEN YAHVEH AND ABRAHAM 180 4 And, behold, the word of Yahveh came unto him, saying, This man sluxll not be thine heir ; but he that sliall come forth out of tliine own bowels shall be thine heir. 5 And he brought him forth abroad, and said. Look now toward heaven, and tell the stars, if thou be able to tell them : and he said unto him. So shall thy seed be. 6 And he believed in Yahveh ; and he counted it to him for righteousness. 7 And he said unto him, I am Yahveh that brousht thee out of Ur of the Kasdim, to give thee this land to inherit it. 8 And he said, My lord, Yahveh, whereby shall I know that I inherit it ? 9 And he said unto him, Take me an heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon. 10 And he took him all these, and divided them in the midst, and laid each half over against the other : but the birds divided he not. 11 And the birds of prey came down upon the car- cases, and Abram drove them away. 12 And when the sun was going down, a deep sleep fell upon Abnim ; and, lo, an horror of great darkness fell upon him. 13 And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them ; and they shall afflict them four hundred years ; 14 And also that nation, whom they serve, will I 190 THE BOOK OF GENESIS judge : and afterward they shall come out with great substance. 15 But thou shalt go to thy fathers in peace ; thou shalt be buried in a good old age. 16 And in the fourth generation they shall come hither again : for the iniquity of the 'Amory is not yet full. 17 And it came to pass, that, when the sun went down, and it was dark, behold, a smoking furnace, and a flaming torch that passed between these pieces. 18 In that day Yahveh made a covenant with Abrfim, saying, Unto tliy seed have I given this land, from the torrent of Mi^raim unto the great river, the river Phrath : 19 The Qeny, and the Qenizzy, and the Qadmony, 20 And the 'Hitty, and the Perizzy, and the Eephaim, 21 And the 'Amory, and the Kena'any, and the Girgashy, and the Yebiisy.^ ^ It is probable that the Jehovist related the change of Abram's name into Abraham, and that of his wife's name Saray into Sarah, in this place. The verses in which Yahveh commanded this change mnst have been omitted by the latest reviser as being a redTiplication of those in which the same events are nan"uted in the Elohistic document, and which he has placed a little further on in chap. xvii. of the present text. It would thus be this latest reviser who replaced the names Abrara and Saray instead of Abraham and Sarah in the narrative which follows the one just read, so as to evade mentioning the latter names until after the time when he mentions their adoption. BIRTH OF YISHMA'eL 191 XV. BIRTH OF YISHMI'EL. XVI. 1 Now Saray Abriim's wife bare him uo child- ren : and she had a female slave, a native of Mi9raim, whose name was Hagar. 2 And Saray said unto Abram, Behold now, Yahveh hath restrained me from bearing ; go in, I pray thee, unto my slave ; it may be that I shall obtain children by her. And Abram hearkened unto the voice of Saray. 4 And he went in unto Hagar, and she conceived : and when she saw that she had conceived, her mistress was despised in her eyes. 5 And Saray said unto Abrjxm, My wrong be upon thee : I gave my handmaid into thy bosom ; and when she saw that she had conceived, I was despised in her eyes : Yahveh judge between me and thee. 6 But Abram said unto Saray, Behold, thy maid is in thy hand ; do to her that which is good in thine eyes. And Saray dealt hardly with her, and she fled from her face. 7 And the angel of Yahveh found lier by a spring of water in the wilderness, by the spring in the way to Shur. 8 And he said, Hagar, Saray's handmaid, whence comest thou ? and whither goest thou ? And she said, I flee from the face of my mistress Saray. 9 And the angel of Yahveh said unto her, Eeturn to tliy mistress, and submit thyself under her hands. 192 THE BOOK OF GENESIS 10 And the angel of Yahveh said imto her, I will greatly multiply thy seed, that it shall not be numbered for multitude. 11 And the angel of Yahveh said unto her. Behold, thou art with child, and shalt bear a son ; and tliou shalt call his name Yishmael, because Yahveh liath heard thy affliction. 12 And he shall be as a wild-ass among men ; his hand shall be against every man, and every man's hand against him ; and he shall dwell in the presence of all his brethren. 13 And she called the name of Yahveh that spake unto her. Thou art a God that seeih [attdlt. el roy) : for she said. Have I even here looked after him that seeth me ? 14 Wherefore the well was called Beer-la'hay-roy (the well of the Living One who seeth me) : behold, it is between Qadesh and Barad.^ XVI. yi9e'hAq's birth peomised. XVIII. 1 And Yahveh appeared [to Abraham] by the terebinths of Mamre, as he sat in the tent door in the heat of the day ; * The 15111 and 16lli verses of cliap. xvi. of tlie present text, which relate the birth of YishniaYl, belong to the Elohist. The narrative of the Jehovist must assuredly have ended hy a siujilar verse, left out by the latest reviser, which stated the fact oi the biith of the son proujistd in verse 11. YigE'HAQ'S BIRTH PROMISED 193 2 And he lift up his eyes and looked, and, lo, three men stood over against him : and when he saw them, he ran to meet them from the tent door, and bowed himself to the earth, 3 And said. My lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant : 4 Let now a little water be fetched, and wasli your feet, and rest yourselves under the tree : 5 And I will fetch a morsel of bread, and comfort ye your heart ; after that ye shall pass on : for therefore are ye come to your servant. And they said, So do, as thou hast said. 6 And Abraham hastened into the tent unto Sarah, and said. Make ready quickly three measures of fine meal, knead it, and make cakes. 7 And Abraham ran unto the herd, and fetched a calf tender and good, and gave it unto the servant ; and he hasted to dress it. 8 And he took butter, and milk, and the calf which he had dressed, and set it before them ; and he stood by them under the tree, and tliey did eat. 9 And they said unto him. Where is Sarfdi thy wife? and he said. Behold, in the tent. 10 And (one of them) said, I will certainly return unto thee when the season cometh round ; and. lo, Sarah thy wife sliall have a son. And Sfirah heard in the tent door, which was behind him, 11 Now Abraham and Sarah were old, and well stricken in age ; it had ceased to be with Sarah after the manner of women. 194 THE BOOK OF GENESIS 12 And Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also? 13 And Yahveli said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old ? 14 Is any thing too hard for Yahveh ? At the set time I will return unto thee, wlien the season cometh round, and Sarfdi shall have a son. 15 Then Sarah denied, saying, I laughed not ; for she was afraid. And he said, Nay, but thou didst laugh. XVII. ABRAHAM INTEEVEXES ON BEHALF OF SEDOM. XVTII. 16 And the men rose up from thence, and looked toward Sedom ; and Abrfdiam went witli tliem to bring them on the way. 17 And Yahveh said. Shall I hide from Abraham tliat whicli I do ; 18 Seeing that Abraham shall surely become a great and miglity nation, and all the nations of the earth shall be blessed in him ? 19 For I have known him, to the end that he may command his children and bis household after him, that they may keep the way of Yahveh, to do justice and judgment ; to the end that Yahveh may bring upon Abraham that Avhich he hath spoken ol" him. ABRAHAM INTERVENES ON BEHALF OF SEDOM 195 20 And Yaliveh said, Because the cry of Sedom and 'Amorah is great, and because their sin is very grievous ; 21 I will go down now, and see whether they have done altogether according to the cry of it, which has come unto me ; and if not, I will know. 22 And the men turned from thence, and went towards Sedom ; [and Yahveh stood yet before Abra- ham^]. 23 And Abraham drew near, and said. Wilt thou consume the righteous with the wicked ? 24 Perad venture there be fifty righteous within the city ; wilt thou consume and not spare the place for the fifty righteous that are therein ? 25 That be far from thee to do after this manner, to slay the righteous with the wicked, that so the righteous should ])e as the wicked ; that be far from thee : shall not the Judo'e of all the earth do ricrht ? 26 And Yahveh said, If I find in Sedom fifty righteous within thQ city, then I will spare all the place for their sake. 27 And Abraham answered and said, Behold now, I have taken upon me to speak unto my Lord, which am but dust and ashes : 28 Perad venture there shall lack five of the fifty righteous : wilt thou destroy all the city for the lack of five ? And he said, I will not destroy it, if I find there forty and five. 29 And he spake unto him yet again, and said, ' Replaced according to the Jewish tradition. See note on this passage, ante; p. 54. 2 196 THE BOOK OF GENESIS Peradventure there shall be forty found there. And he said, I will not do it for tlie forty's sake. 30 And he said, Oh let not my Lord be angry, and I will speak : peradventure there shall thirty be found there. And he said, I will not do it, if I find thirty there. 31 And he said. Behold now, I liave taken upon me to speak unto my Lord : peradventure there shall be twenty found there. And he said, I will not destroy it for the twenty's sake. 32 And he said, Oh let not my Lord be angi-y, and I will speak yet l)ut this once : peradventure ten sliall l)e found thei'e. And he said, I Avill not destroy it for the ten's sake. 33 And Yah veil went his way, as soon as he liad left communing w^ith Abraham ; and Abraham returned unto his place. X\^IL DESTRUCTIOiV OF SED6.^^ AND 'AMORAH. XIX. 1 And the two angels came to Sedom at even ; and Lot sat in the gate of Sedom ; and Lot saw them, and rose up to meet them ; and he bowed himself with his face to the earth ; 2 And he said, Behold now, my lords, turn aside, I pray you, hito your servant's Jionse, and tairy all night, and wasli your feet, and ye shall rise up early, and go DESTRUCTIOx\ OF SEDOM AND 'AMORAII 197 on your way. And they said, Nay ; but we wdll abide in the street all night. 3 And he urged them greatly ; and they turned in unto him, and entered into his house ; and he made them a feast, and did bake unleavened bread, and they did eat. 4 But before they lay down, tlie men of the city, even the men of Sedom, compassed the house round, both young and old, all the people from every quarter : 5 And they called unto Lot, and said unto him. Where are the men which came in to thee this night ? bring them out unto us, that w^e may know them. 6 And Lot went out unto them to the door, and shut the door after him. 7 And he said, I pray you, my brethren, do not so wickedly. 8 Behold now, I have two daughters which have not known man ; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes : only unto these men do nothing ; forasmuch as they are come under the shadow of my roof. 9 And they said, Stand back. And they said, This one fellow came in to sojourn, and he will needs be a judge : now will we deal worse with thee, than with them. And they pressed sore upon the man, even Lot, and drew near to break the door. 10 But the men put forth their hand, and brought Lot into the house to them, and shut the door. 11 And they smote the men that were at the door of the house with bhndness, both small and great : so that they wearied themselves to find tlie door. 108 THE BOOK OF GENESIS 12 And tlie men said unto Lot, ITast tliou an}^ liere besides? son in law, and tliy sons, and thy daughters, and whomsoever thon hast in the city ; bring tliem out of the place : 13 For we will destroy this place, because the cry of them is waxen great before Yahveh ; and Yaliveli liath sent us to destroy it. 14 And Lot went out, and spake unto his sons in law, which married his daughters, and said. Up, get yon out of this place ; for Yahveh will destroy the city. But he seemed unto his sons in law as one tliat mocked. 15 And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daushters which are here ; lest thou be consumed in CD the punishment of the city. 16 But he lingered ; and the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters ; Yahveh being merciful unto him : and they brought him forth, and set him without the city. 17 And it came to pass, when they had brought them forth abroad, that he said. Escape for thy life ; look not behind thee, neither stay thou in all the circuit; escape to the mountain, lest thou be consumed. 18 And Lot said unto them, Oli, not so, my lord : 19 Behold now, thy servant hatli fouud grace in tliy sight, and thou hast magnified tliy mercy, whicli tliou hast showed unto me in saving my hfe ; and I cannot escape to the mounlnin, lest tlie disaster overtake me, and 1 die : 20 l)('liol(l now, this city is near to lice unto, and it DESTRUCTION OF SEDOM AND 'AM6rAH 199 is a little one : oli, let me escape thither (is it not a little one ?) and my soul shall live. 21 And he said unto him, See, I have accepted thee concerninc^ this tiling also, that I Avill not overthrow the city of which thou hast spoken. 22 Haste thee, escape thither ; for I cannot do any- thing till thou be come thither. Therefore the name of the city was called Qo'ar (little). 23 The sun was risen upon the earth when Lot came to Qo'ar. 24 Then Yahveh rained upon Sedom and upon 'Amorah brimstone and fire from Yahveh out of heaven ; 25 And he overthrew those cities, and all the circuit, and all the inhabitants of the cities, and that which grew upon the ground. 26 But his wife looked back from behind him, and she became a pillar of salt. 27 And Abraham gat up early in the morning to the place where he had stood before Yahveh : 28 And he looked towards Sedom and 'Amorah, and toward all the land of the circuit, and beheld, and, lo, the smoke of the land went up as the smoke of a furnace. 200 TIIK BOOK OF GENESIS XIX. LOT AND HIS DAUGHTERS. XIX. 30 And Lot went up out of Qo'ar, and dwelt in tlie mountain, and liis two daughters witli liini ; for he feared to dwell in Qo'ar : and he dwelt in a cave, he and his two daughters. 31 And the firstborn said unto the younger. Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth : 32 Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our lather. 33 And they made their father drink wine that night: and the firstborn went in, and lay with her father : and he knew not when she lay down, nor when she arose. 34 And it came to pass on the morrow, that the firstborn said .unto the younger. Behold, I lay yester- night with my father: let us make him drink wine this night also; and go thou in, and lie with him, that we may preserve seed of our father. 35 And they made their father drink wine that niglit also; and the younger arose, and lay witli him: and lie knew not when she lay down, nor when she arose. 36 Thus were both the daughters of Lot with child by their father. 37 And the firstborn bare a son, and called his name Moab (pr(jgcny of a father): the same is the father ot the (j)eo])!c of) Moab to this day. l6t and his daughters 2(n 38 And the younger, she also bare a son, and called his name Ben-'Ammy (son of my people) : the same is the father of the Bene -'Amnion to this day. XX. BIRTH OF YigE'HAQ. XXI. 1 And Yahveli visited Sarah as he had said, [and Sarah conceived, and bare Yi^e'haq to Abraham in his old age, at tlie set time of which Yahveh had spoken to him.^] 6 And Sarah said, [Yahveh] hath prepared laughter for me ; every one that heareth will laugh [yice'hdq) at me. 7 And slie said. Who would have said unto Abraham, that Sarah should give children suck ? for I have borne him a son in his old age. "&^ ' I restore conjecturally the verse which the latest editor has omitted in order to substitute for it the verse in which the Elohist related the same event, probably iu almost exactly the same terms. 202 thl: book of genesis XXI. THE SACRIFICE OF ABRAHAM.^ XXII. 1 And it came to pass after these things, that God did prove Abraham, and said unto him, Abraham ; and he said, Here am I. 2 And he said. Take now thy son, tliine only son, whom thou lovest, even Yice'haq, and get thee into the land of MoriydJi ; and. offer him there ioT a burnt offering upon one of the mountains which I will tell thee of. 3 And Abraham rose early in the morning, and saddled his ass, and took two of his young men with him, and Yice'haq his son ; and he clave the wood for the burnt offering, and rose up, and went unto the place of which God had told him. ^ There seems to be no question that tlae latest editor toolv this narrative from the Jehovistic document, and all critics are agreed upon this point. But in the editing of the Jehovistic narrative, which is evident in several places {e.(j. in verses 11 and 14-18), a previous editing can be traced as distinctly which is due to a writer whose manner of writing is neither that of the Elohist nor that of the .Jehovist, and who used the expressions ha'elohim (which we have translated ' God ') or simply Elohira to designate the Almighty. We have here, therefore, one of those passages in which the Jehovist has inserted in his book a narrative already complete, taken from some older writing, as we have already shown in chap. xiv. Many critics think that this frag- ment has been taken by him from the writer whom tliey call, with more or less precision, ' the second Elohist.' Whatever the truth of this conjecture, which is still very undecided, may be. the fixct which seems beyond doubt here is that the Jehovist has adopted an older narrative, which be has gone over again, and to which be lias made certain additions which bear the mark of Iiis own hand. In order to show with more clearness this origin of tlie fraguient, and the way in which two authors are traced in it, I have once more used two different Ivinds of type. All tliat is written by the first author, who uses the words lia'elohim or Elohiu), is in ordinary type, while the additions which are themselves the witness that they are the personal work of the Jehovist are printed in italics. THE SACRIFICE OF ABRAHAM 203 4 On the third day Abraham lifted ii]) liis eyes, and saw the place afar off, 5 And Abraham said unto his young men, Abide ye here with the ass, and I and the lad will go yonder ; and we will worship, and come again to you, 6 And Abraham took the wood of the l)urnt offering, and laid it upon Yige'haq his son ; and he took in his hand the fire and the knife ; and they went both of them together. 7 And Yi9e'haq spake unto Abraham his father, and said. My father: and he said, Here am I, my son. And he said, Behold the fire and the wood ; but where is the lamb for a burnt offering ? 8 And Abraham said, Elohim will provide himself the lamb for a burnt offering, my son : so they went both of them together. 9 And they came to the place which God had told him of; and Abraham built the altar there, and laid the wood in order, and bound Yi^e'haq his son, and laid him on the altar, upon the wood. 10 And Abraham stretched forth his hand, and took the knife to slay his son. 11 And the angel of Yahveh called unto Idiii out of heaven, and said, Abrdhdiit, Ahrdhdm : and he said. Here am I. 12 And he {the am/el) said,^ Lay not thine hand upon the lad, neither do thou any tiling unto him : for now I know that thou fearest Elohim, seeing thou hast not witliheld thy son, thine only son, from me. ' The original narrative must have made Elohim, who was speaking to Abraham, interfere here without any intervention. 204 TPIE BOOK OF GENESIS 13 And Abraham lifted up liis eyes, and looked, and behold, behind iiim a ram caught in the thicket by his horns : and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son. 14 And Ahrdhdyn called the name of that place Yahveh- Yireh [Yahveh will provide) : as it is said to this day, hi the mou7it of Yahveh it shall be provided. 15 And the angel of Yahveh called unto Ahrdhdin a second time out of heaven, 16 And said. By myself have I sworn, saith Yahveh, because thou hast done this thing, and hast not withheld thy son, thine only son : 17 That in blessing I will bless thee, and in niultiplyitig I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore ; and thy seed shall possess the gate of his enemies. 18 And in thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice. 19 So Abraham returned unto his j'oung men, and they rose up and went together. XXII. THE CHILDREN OF NA'hOR. XXII. 20 And it came to pass after these things, that it was told Abraham, saying, Behold, Milkah, slie also liatli l)orne childrou unto l]iy Ijvotlier Na'hor ; THE CIIILDilEN OF NA'IIOR 205 21 'U9 his firstborn, and Buz his brother, and Qemuel tlie father of Aram ; 22 And Kesed, and 'Hazo, and Pildash, and Yidlaph, and Beth Li eh 23 And Bethuel begat Ribqah : these eight did Milkah bear to Na'hor, Abraham's brother. 24 And his concubine, whose name was Eeumah, slie also bare Teba'h, and Ga'ham, and Ta'hash, and Ma'achah. XXIII. THE MAERIAGE OF YigE'HlQ AND EIBQAH. XXIV. 1 And Abraham was old, and well stricken in age : and Yahveh had blessed Abraham in all tilings. 2 And Abraham said unto his servant, the elder of liis house, that rided over all that he had, Put, I pray thee, thy hand under my thigh : 3 And I will make thee swear by Yahveh, the God of heaven and the God of earth, that thou shalt not take a wife for my son of the daughters of the Kena'any, among whom I dwell ; 4 But thou shalt go unto my country, and to my kindred, and take a wife for my son Yi9e'haq. 5 And the servant said unto him, Peradventure the woman will not be willing to follow me unto this land : must I needs bring thy son again unto the land from whence thou camest ? 6 And Abraham said unto him, Beware that thou bring not my son thither again. 20G THE BOOK OF GENESIS 7 Yaliveh, the God of heaven, that took me from my fatlier's house, and from tlie land of my nativity, and that spake unto me, and that sware unto me, saying, Unto thy seed will I give this land ; he shall send his angel before thee, and thou shalt take a wife for my son from thence. 8 And if tlie woman be not willing to follow thee, then thou shalt be clear from this my oath ; only thou shalt not bring my son thither again. 9 And the servant put liis hand under the thigh of Abraham his master, and sware to him concerning this matter. 10 And the servant took ten camels, of the camels of his master, and departed ; having all goodly things of his master's in his hand ; and he arose, and went to Aram Naharaim, unto the city of Na'hor. 11 And he made the camels to kneel down without the city by the well of water at the time of evening, the time that women go out to draw water. 12 And he said, Yahveh, God of my master Abraham, send me, I pray, thee, good speed tliis day, and show kindness unto my master Abraham. 13 Behold, I stand by the fountain of water ; and tlie daughters of the men of the city come out to draw water ; 14 And let it come to pass, tliat the damsel to wliom 1 shall say. Let down thy pitclier, I pray thee, that I may drink ; and slie sliall say, Drink, and I will give thy camels drink also : let tJie same be she that tliou hast appointed for thy servant Yi^e'liaq ; and thereby shall I know that thou hast sliowed kindness unto my master. THE MARRIAGE OF "YigE'HAQ AND RIBQAH 207 15 And it came to pass, before he had done speaking, that, behold, Eibqah came out, who was born to Bethuel the son of Milkali, the wife of Na'hor, Abra- ham's brotlier, with her pitcher upon her shoulder. 16 And the damsel was very fair to look upon, a virgin, neither had any man known her : and she went down to the fountain, and tilled her pitclier, and came up. 17 And the servant ran to meet her, and said. Give me to drink, I pray thee, a little water of thy pitcher. 18 And she said, Drink, my lord: and she hasted, and let down her pitcher upon her hand, and gave him drink. 19 And when she had done giving him drink, she said, I will draw for thy camels also, until they have done drinking. 20 And she hasted, and emptied her pitcher into the trough, and ran again unto the well to draw, and drew for all his camels. 21 And the man looked stedfastly on lier ; holding his peace, to know whether Yaliveh had made his journey prosperous or not. 22 And it came to pass, as the camels had done drinking, that the man took a golden ring, of half a beq'a weight, and two bracelets for her hands of ten shekels weight of gold ; 23 And said, Whose daughter art thou ? tell me, I pray thee. Is there room in thy father's house for us to lodge in ? 24 And she said, I am the daughter of Bethuel the son of Milkrdi, which she bare unto Na'hor. 208 THE BOOK OF GENESIS 25 She said moreover unto him, We have both straw and provender enough, and room to lodge in. 26 And the man bowed his head, and worshipped Yahveh. 27 And he said, Blessed be Yahveli, the God of my master Abraliam, who hath not forsaken his mercy and truth toward my master : as for me, Yahveh hath led me in the way to the house of my master's brethren. 28 And the damsel ran, and told her mother's house according to these words. 29 And Ribqah had a brother, and his name was Laban ; and Laban ran out unto the man, unto the fountain. 30 And it came to pass, when he saw the ring, and the bracelets upon his sister's hands, and when he heard the words of Eibqah his sister, saying, Thus spake the man unto me ; that he came unto the man ; and behold he stood by the camels at the fountain. 31 And he said, Come in, thou blessed of Yahveh ; wherefore standest thou witliout ? for I have prepared the house, and room for the camels. 32 And the man came into the house, and he un- girded the camels ; and he gave straw and provender for the camels, and water to wash his feet and the men's feet that were with him. 33 And there was set meat before him to eat ; but he said, I will not eat, until I have told mine errand. And lie said. Speak on. 84 And he said, I am Abraham's servant. 35 And Yahveh hath blessed my master greatly ; and ]]e is become great : and he liath given him flocks. THE Mx^RRIAGE OF YigEIIAQ AND PJEQAII. 209 and herds, and silver and gold, and male and female slaves, and camels and asses. 36 And Sarah my master's wife bare a son to my master when she w^as old ; and unto him hath he given all that he hath. 37 And my master made me swear, saying, Thou shalt not take a wife for my son of the daughters of the Ken a' any, in whose land I dwell : 38 But thou shalt go unto my father's liouse, and to my kindred, and take a wife for my son. 39 And I said unto my master, Peradventure the woman will not follow me. 40 And he said unto me, Yahveh, before whom I walk, will send his angel with thee, and prosper thy way ; and thou shalt take a wife for my son of my kindred, and of my father's house. 41 Then shalt thou be clear from my oath, when thou comest to my kindred ; and if they give her not to thee, thou shalt be clear from my oath. 42 And I came this day unto the fountain, and said, Yahveh, God of my master Abraham, if now tliou do prosper my way which I go : 43 Behold, I stand by the fountain of water ; and let it come to pass, that the maiden which cometli forth to draw, to whom I shall say. Give me, I pray tliee, a little water of thy pitcher to drink ; 44 And she shall say to me. Both drink thou, and 1 will also draw for thy camels : let the same be the woman whom Yahveh hath appointed for my master's son, 45 And before I had done speaking in mine heart, P 210 THE BOOK OF GENESIS behold, Kibqali came forth witli her pitcher on her slioulder ; and she went down unto the fountain, and drew : and I said unto lier. Let me drink, I pray thee. 46 And she made haste, and let down her pitcher from her shoulder, and said, Drink, and I will give thy camels drink also : so I drank, and she made the camels drink also. 47 And I asked her, and said, Whose daughter art thou ? And she said, The daughter of Bethuel, Na'hor's son, whom Milkah bare unto him : and I put tlie ring upon lier nose, and the bracelets upon her hands. 48 And I bowed my hciid, and worshipped Yahveh, and blessed Yahveh, the God of my master Abrilham, which had led me in the right way to take my master's brother's daughter for his son. 49 And now if ye will deal kindly and truly with my master, tell me : and if not, tell me ; that I may turn to the rig;ht hand or to the left. 50 Then Laban and BethiieP answered and said, The thing proceedeth from Yahveh ; we cannot speak unto thee bad or good. 51 Behold, Eibqah is before thee, take her, and go, and let her be thy master's son's wife, as Yahveh hath spoken. 52 And it came to pass that, when Abraham's servant heard their words, he bowed himself down to the earth before Yahveh. ' Tlio mention of Betbili'l here is very likely a later addition to the original text. In fact the father of I'libqaii (lisappears from the rest of the narrative; everything seems to indicate tliat he is no longer among the livinfj-, and that his sou Laban has become the head of the fannly in his place. THE MARRIAGE OF YigE'IIAQ AND RIBQAH. 211 53 And the servant brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Eibqiih : he gave also to her brother and to her mother precious things. 54 And they did eat and drink, he and the men that were with him, and tarried all night ; and they rose up in the morning, and he said, Send me away unto my master. 55 And her brother and her mother said. Let the damsel abide with us a few days, at the least ten ; after that she shall go. 56 And he said unto them. Hinder me not, seeing that Yahveh liath prospered my way ; send me away that I may go to my master. 57 And they said, We will call the damsel, and inquire at her moutli. 58 And they called Eibqah, and said unto her. Wilt thou go with this man ? And she said, I will go. 59 And they sent away Eibqah their sister, and her nurse, and Abrahfim's servant, and his men. 60 And they blessed Eibqfdi, and said unto her, Our sister, be thou the mother of thousands of ten thousands, and let thy seed possess the gate of those which hate them. 61 And Eibqah arose, and her damsels, and they rode upon the camels, and followed the man : and the servant took Eibqah, and went his way. 62 And Yi^e'haq came from the way of Beer-la'hay- roy (the well of the Living One who seetli me) ; for he dwelt in tlie land of Negeb, 6a And Yige'haq went out to meditate in the field at V 2 312 THE BOOK OF GENESIS tlie eventide : and lie lifted up his eyes, and saw, and behold, there were camels coming. 64 And Eibqah lifted up her eyes, and when she saw Yi^e'haq, she lighted off tlie camel. 65 And she said unto the servant. What man is this that walketh in the field to meet us ? And the servant said, It is my master : and she took her veil, and covered herself. 66 And the servant told Yice'haq all the thing's that he had done. 67 And Yice'haq brought her into his mother Sarah's tent, and took Eibqah, and she became his wife ; and he loved her : and Yice'haq was comforted after his mother's death. ^ XXIV. ya'aqOb and 'esav. XXV. 21 And Yice'haq intreated Yahveh for his wife, because she was barren : and Yahveh was intreated of him, and Eibqah his wife conceived. 22 And the children struggled together within her ; and she said. If it be so, wherefore do I live ? And she went to inquire of Yahveh. 23 And Yahveh said unto her. Two nations are in thy womb, ^ The .Telinvist ought to have mentioned th(> death of Ahruliam here, hut no douht he did so very hriedy, for the hitest editor has omitted his narra- tive and inserted that of the Elohist, which is more exact and more detailed. YA'AQOB AND ESAV. 1^3 And two peoples shall be separated even from thy bowels ; And the one people shall be stronger than the other people ; And the elder shall serve the younger. 24 And when her days to be delivered were fulfdled, behold, there were twms in her womb. 25 And the first came forth ruddy, all over hke an hairy garment, and they called his name 'Esav (hairy). 2G And after that came forth his brother, and his hand had hold on 'Esav's hee\{\tqeb) ; and his name was called Ya'aqob : and Yiye'haq was threescore years old when she bare tliem. 27 And the boys grew : and 'Esav was a cunning hunter, a man of the field ; and Ya'aqob was a peace- able man, dwelling in tents. 28 Now Yi^e'haq loved 'Esav, because he did eat of his venison ; and Eibq^h loved Ya'aqob. 29 And Ya'aqob sod pottage : and 'Esav came in from the field, and he was faint. 30 And 'Esav said to Ya'aqob, Feed me, I pray thee, with that same red, with this red (ddorn) f)ottage ; for I am faint : therefore was his name called Edom. 31 And Ya'aqob said, Sell me this day thy birthright. 32 And 'Esav said. Behold, I am at the point to die, and what profit shall the birthright do to me ? 33 Arid Ya'aqob said, Swear to me this day ; and he sware unto him : and he sold his birthright unto Ya'aqob. 34 And Ya'aqob gave 'Esav bread and pottage of lentils ; and he did eat, and drink, and rose up, and went his way : so 'Esav despised his birthright. 214 THE ROOK OF GENESIS XXV. yi9e'iiAq and adLmelecii at gerar. XXVI. 1 And there was a fiiiiiine in the land, beside the first famine that was in the days of Abraham. And Yi9e'hriq went unto Abimelech king of the Pehshtim unto Gerar. 2 And Yahveh appeared unto him, and said, Go not down into Mi9rriim ; dwell in the land which I shall tell thee of : 3 Sojourn in this land, and I will be with tliee, and will l)less thee, for unto tliee, and unto tliy seed, I will give all tliese lands, and I will establish the oath which I sware unto Abraham thy father ; 4 And I will multiply thy seed as the stars of heaven, and will give unto thy seed all these lands ; and in thy seed shall all the nations of the earth be blessed ; 5 Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws. 6 And Yi^e'haq dwelt in Gerar : 7 And the men of the place asked him of his wife ; and he said, She is my sister : for he feared to say. My wife ; lest, said lie, tlie men of the place sliould kill me for Ribqilh ; because she was fair to look upon. 8 And it came to j)a8S, when he had been there a long time, that Abimelecli king of the Pelishtim looked out at a window, and saw, and, behold, Yi^e'haq was sporting with Ribqah his wife. 9 And Abimelech called Yi9e'haq, and said. Behold, YigE'HAQ AND ABIMELECII AT GERAR. 215 of a surety slie is tliy wife : and how saidst tliou, She is my sister ? And Yi^^e'haq said unto him, Because I said, Lest I die for her. 10 And Abimelech said, What is this tliou liast done unto us? one of the people might hglitly have hen wnth thy wife, and thou shouldest have brought guiltiness upon us. 11 And Abimelech charged all the peo})le, saying. He that toucheth this man or his wife shall surely be put to death. 12 And Yi9e'haq sowed in that land, and found in the same year an hundredfold, and Yahveh blessed him. 13 And the man waxed great, and grew more and more until he became very great : 14 And he had possessions of flocks, and possessions of herds, and a great household : and the Pelishtim envied him. 15 Now all the wells Avhicli his father's servants had digged in the days of Abnlham his father, the Pelishtim had stopped them, and filled them with earth. 16 And Abimelech said unto Yi^e'hitq, Go from us, for thou art much mightier than w^e. 17 And Yi^e'haq departed thence, and encamped in the valley of Gerar, and dwelt there. 19 And Yi9e'haq's slaves digged in the valley, and found there a well of springing water. 20 And the herdmen of Gerar strove with Yice'haq's herdmen, saying, The water is ours : and he called the name of the well 'Eseq (Contention) ; because they contended with him. 210 THE BOOK OF GENESIS 21 And tliey digged another well, and tlicy strove for that also : and he called the name of it Sitnfdi (Enmity). 22 And he removed fiom thence, and digged another well ; and for that they strove not : and he called the name of it Ee'hoboth (Broad places) ; and he said, For now Yahveh hath made room for us, and we shall be fruitful in the land. 23 And he went up thence to Beer-Shab'a. 25 And lie builded an altar there, and called upon the name of Yahveh, and pitched his tent there, and there Yi^e'haq's servants digged a well. 26 Then Abimelech went to him from Gerar, and A'huzzath his friend, and Phichol the captain of his host. 27 And Yiye'haq said unto them. Wherefore are ye come unto me, seeing ye hate me, and have sent me away from you ? 28 And they said. We saw plainly that Yahveh was with thee ; and we said. Let there now be an oath betwixt us, even betwixt us and thee, and let us make a covenant with thee; 29 That thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace: thou art now the blessed of Yahveh. 30 And he made them a feast, and they did eat and drink. 31 And they rose up betimes in the morning, and Rware one to another: and Yi^^e'haq sent them away, and they departed from him in peace. 32 And it came to pass the same day, that Yi^e'haq's YICE'HAQ AND ABIMELECH AT GERAR. 217 slaves came, and told him concerning tlie well which tliey had digged, and said unto him, We have found water. 33 And he called it Sliib'ah (oath), therefore the name of the city is Beer-Shab'a unto this day. XXVI. ya'aqob obtains his father's blessing by stratagem. XXVII. 1 And it came to pass, that when Yi^e'haq was old, and his eyes were dim, so that he could not see, he called 'Esiiv his elder son, and said unto him, My son : and he said unto him. Here am I. 2 And he said, Behold now, I am old, I know not the day of my death : 3 Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me venison ; 4 And make me savoury meat such as I love, and bring it to me, that I may eat ; that my soul may bless thee before I die. 5 And Ribqah heard when Yi^e'haq spake to 'Esav his son. And 'Esav went to the field to hunt for venison, and to bring it. 6 And Ribqah spake unto Ya'aqob her son, saying. Behold, I heard thy father speak unto 'Esav thy brother, saying, 7 Brinor me venison, and make me savourv meat. 218 THE BOOK OF GENESIS tliat I may cat, and bless tlioe Ijefore Yaliveh before my death. 8 Now therefore, my son, obey my voice according to that which I command tliee. 9 Go now to the flock, and fetch me from thence two good kids of the goats ; and I will make them savoury meat for thy father, such as he loveth : 10 And thou shalt bring it to thy father, that he may eat, so that he may bless thee before his death. 11 And Ya'aqob said to Eibqah his mother. Behold, 'Esav my brother is a hairy man, and I am a smooth man. 1 2 My father peradventure will feel me, and I shall seem to him as a deceiver ; and I shall bring a curse upon me, and not a blessing. 13 And his mother said unto him, Upon me be thy curse, my son : only obey my voice, and go fetch me them. 14 And he went, and fetched, and brought them to his mother : and his mother made savoury meat, such as his father loved. 15 And Ribqilh took the goodly raiment of 'Esav her elder son, which were Avitli her in the house, and })ut them upon Ya'aqcTb her younger son : IG And she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck : 17 And she gave the savoury meat and the bread, which she had prepared, into the hand of her son Ya'aqob. 18 And he came unto his father, and said, My father ; and he said, Here am I ; avIio art thou, ni}' son ? YA'AQOB obtains his FATHER'S BLESSING. 2U) 19 And Ya'aqob said unto his father, I am 'Esav thy firstborn ; I have done according as thou badest me : arise, I pray thee, sit and eat of my venison, that thy soul may bless me. 20 And Yige'haq said unto his son. How is it that thou hast found it so quickly, my son? And he said, Because Yahveh thy God sent me good speed. 21 And Yi^e'haq said unto Ya'aqob, Come near, I pray thee, that I may feel thee, my son, whether thou be my very son 'Esav or not. 22 And Ya'aqob went near unto Yi^e'haq his father ; and he felt him, and said. The voice is Ya'aqob's voice, but the hands are the hands of 'Esav. 23 And he discerned him not, because his hands were hairy, as his brother 'Esav's hands : so he blessed him. 24 And he said. Art thou my very son 'Esav ? 25 And he said, I am. And he said, Bring it near to me, and I will eat of my son's venison, that my soul may bless thee. And he brought it near to him, and he did eat : and he brought him wine, and he drank. 26 And his father Yige'haq said unto him, Come near now, and kiss me, my son. 27 And he came near, and kissed him : and he smelled the smell of his raiment, and blessed him, and said. See, the smell of my son Is as the smell of a field which Yahveh liath blessed : 28 And God o-ive thee of the dew of lieaven And of the fatness of the earth, And plenty of corn and wine : 220 THE BOOK OF GENESIS 29 Let peoples serve thee, And nations bow down to thee : Be lord over thy brethren, And let thy mother's sons bow down to thee ; Cursed be every one that curseth thee, And blessed be every one that blesseth thee, 30 And it came to pass as soon as Yi^e'haq had made an end of blessing Ya'aqob, and Ya'aqob was yet scarce gone out from the presence of Yiye'haq his father, that 'Esav his brother came in from his hunting. 31 And he also made savoury meat, and brought it unto his father ; and he said unto his father. Let my father arise, and eat of his son's venison, that thy soul may bless me. 32 And Yige'haq his father said unto him, Who art thou ? And he said, I am thy son, thy firstborn, 'Esfiv. 33 And Yi^e'haq trembled very exceedingly, and said, Who then is he that hath taken venison, and brought it me, and I have eaten of all before thou camest, and have blessed him ? yea, and he shall be blessed. 34 When 'Esav heard the words of his father, he cried with an exceeding great and bitter cry, and said unto his father. Bless me, even me also, my father. 35 And he said. Thy brother came with guile, and hath taken away thy blessing. 36 And he said. Is not he rightly named Ya'aqob ? for he hath supplanted me (Ya'eqbeny) these two times : he took away my birthright ; and, behold, now he hath taken away my blessing. And he said, Hast tliou not reserved a blessing for me ? YA'AQOB OBTAINS HIS FATHERS BLESSING. 221 37 And Yi9e'liriq answered and said unto 'Esav, Behold, I have made him thy lord, and all his brethren have I given to him for servants ; and with corn and wine have I sustained him : and what then shall I do for thee, my son ? 38 And 'Esav said unto his father, Hast thou but one blessing, my father ? bless me, even me also, my father. And 'Esav lifted up his voice, and wept. 39 And Yige'haq his father answered and said unto him, Behold, away from the fatness of the earth shall be thy dwelling, And away from the dew of heaven from above ; 40 And by thy sword shalt thou live. And thou shalt serve thy brother ; And it shall come to pass, when thou shalt break loose, That thou slialt shake his yoke from off thy neck. 41 And 'Esav hated Ya'aqob because of the blessing wherewith his father blessed him : and 'Esav said in his heart. The days of mourning for my father are at hand ; then will I slay my brother Ya'aqob. 42 And the words of 'Esav lier elder son were told to Eibqah : and she sent and called Ya'aqob her younger son, and said unto him. Behold, thy brother 'Esav, as touching thee, doth comfort himself, purposing to kill thee. 43 Now therefore, my son, obey my voice ; and arise, flee thou to Laban my brother to Haran ; 222 THE COOK OF GENESIS 44 And tarry with liim a few days, until tliy brother's fury turn away ; 45 Until thy brother's anger turn away from thee, and he forget that which thou hast done to him : then I will send, and fetcli tliee from tlience : why should I be bereaved of you both in one day ? XXVII. THE VISION or YA'ACiOB. XXVIII. 10 And Ya'aqob went out from Beer-Slu'ib'a, and went toward Haran. 11 And he lighted upon a certain place, and tariied there all night, because the sun was set ; and he took one of the stones of tlie place, and put it under his head, and lay down in that place to sleep. 12 And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending upon it. 13 And, behold, Yahveh stood above it, and said, I am Yahveh, the God of Abraham thy father, and tlie God of Yi^e'haq: tlie land whereon thou liest, to thee will I give it, and to thy seed ; 14 And thy seed shall be as the dust of the earth, and thou slialt spread abroad to the west, and to tlie east, and to the north, and to the soutli : and in thee and in tliy seed shall all tlic families of the eartli be blessed. THE VISION OF YA'AQ6b. 223 15 And, behold, I am witli thee, and will keep thee whithersoever thou goest, and will bring thee again into this land ; for I will not leave thee, until I have done that which I have spoken to thee of. 16 And Ya'aqob awaked out of his sleep, and he said, Surely Yaliveh is in this place : and I knew it not. 17 And he was afraid, and said. How dreadful is this place ! this is none other but the house of God, and this is the gate of heaven. 18 And Ya'aqob rose up early in the morning, and took the stone that he had put under his head, and set it up for a pillar, and poured oil upon the top of it. 19 And he called the name of that place Beth-El (the house of God) : but tlie name of the city was Luz at the first. 20 And Ya'aqob vowed a vow, saying. If Yahveh Elohim will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, 21 So that I come again to my father's house in peace, then shall Yahveh be my God. 22 And this stone, which I have set up for a pillar, shall be God's house ^: and of all that thou shalt give me, I will surely give the tenth unto thee. ' The Betli-El or betylus, by wliicli name the sacred stones were known in the neighbourino: nations to the Hebrews. 224 THE BOOK OF GENESIS XXVIII. labIn enteetains ya'aqob. XXIX. I Then Ya'aqob went on his journey, and came to the land of the Bene-Qedein. 2 And he looked, and behold a well in the field, and, lo, three flocks of sheep lying there by it : for out of that well they watered the flocks : and the stone upon the well's mouth was great. 3 And thither were all the flocks gathered : and they rolled the stone from tlie well's mouth, and watered the sheep, and put the stone again upon the well's mouth in its place. 4 And Ya'aqob said unto them. My brethren, whence be ye? And they said. Of Haran are we. 5 And he said unto them. Know ye Lfiban the son of Na'hor ? And they said, We know him. 6 And he said unto them, Is it well with him ? And they said, It is well : and, behold, Ea'hel his daughter Cometh with the sheep. 7 And he said, Lo, it is yet liigh day, neither is it time that the cattle sliould be gathered together • water ye the sheep, and go and feed them. 8 And they said, We cannot, until all the flocks be gatliered together, and they roll the stone from the well's mouth ; then we water the sheep. 9 While he yet spake with them, Ea'liel came with her father's sheep ; for slie kept them. 10 And it came to pass, wlien Ya'aqob saw Ea'hel LABAN ENTERTAINS YA'AQOB 225 the daughter of Laban his motlier's brother, and the sheep of Laban his mother's brother, that Ya'aqob went near, and rolled the stone from the well's mouth, and watered the flock of Laban his mother's brother. 11 And Ya'aqob kissed Ea'hel, and lifted up his voice, and wept. 12 And Ya'aqob told Ea'hel that he was her father's brother, and that he was Eibqah's son : and she ran and told her father. 13 And it came to pass, when Laban heard the tidings of Ya'aqob his sister's son, that he ran to meet him, and embraced him, and kissed him, and brought him to his house. And he told Laban all these things. 14 And Laban said to him. Surely thou art my bone and my flesh. And he abode with him the space of a month. 15 And Laban said unto Ya'aqob, Because thou art my brother, shouldest thou therefore serve me for nought ? tell me, what shall thy wages be ? 16 And Laban had two daughters : the name of the elder was Leah, and the name of the younger was Ea'hel. 17 And Leah's eyes were tender ; but Ea'hel was beautiful and well favoured. 18 And Ya'aqob loved Ea'hel ; and he said, I will serve thee seven years for Ea'hel thy younger daughter. 19 And Laban said. It is better that I give her to thee, than that I should give her to another man : abide with me. 20 And Ya'aqob served seven years for Ea'hel : and Q 226 THE BOOK OF GENESIS tliey seemed unto liim but a few days, for the love he had to her. 21 And Ya'aqob said unto Laban, Give me my wife, for my days are fulfilled, that I may go in unto her. 22 And Laban gathered together all the men of the place, and made a feast. 23 And it came to pass in the evening, that he took Leah his daugliter, and brought her to him ; and he went in unto her. 24 And Laban gave Zilpfih his handmaid unto his daug-hter for an handmaid. 25 And it came to pass in the morning that, behold, it was Leah ; and he said unto Laban, What is this thou hast done unto me ? did not I serve with thee for Efi'hel ? Wherefore then hast thou beguiled me ? 26 And Labfin said. It is not so done in our place, to give the younger before the firstborn. 27 Fulfil the week of this one, and we will give tliee tlie other also for the service which thou shalt serve with me yet seven other years. 28 And Ya'aqob did so, and fulfilled her week : and he gave him Ea'hel his daughter to wife. 29 And Labcln gave to Ra'hel liis daughter Bil'hah his handmaid to be lier handmaid. 30 And he went in also unto Ea'hel, and he loved also Ea'hel more than Lciih, and served witli him yet seven other years. 31 And Yahveh saw that Leah was hated, and lie opened her Avomb : but Ea'hel was barren. 32 And Leah conceived, and bare a son, and she called liis name Eeuben : for she said, Ikcause Yahveli LABAN ENTERTAINS YA'AQOB 227 hath looked upon my affliction [rddh heomfi) ; for now my husband will love me. 33 And she conceived again, and bare a son ; and said, Because Yahveh hath heard [shdnia) that I am hated, he hath therefore given me tliis son also : and she called his name Shime'on. 34 And she conceived again, and bare a son ; and said, Now this time will my husband be joined (yilldveh) unto me, because I have borne him three sons : there- fore was his name called Levy, 35 And she conceived again, and bare a son ; and she said. This time will I praise Yahveh [ude/i eth- Yahveh) : therefore she called his name Yehudah ; and she left bearing. XXX. 1^ And when Ra'hel saw that slie bare Ya'aqob no children, Ra'hel envied her sister ; and she said unto Ya'aqob, Give me children, or else I die. 3 And she said. Behold my maid Bil'hah, go in unto her ; that she may bear upon my knees, and I also may obtain children by her. 4 And she gave him Bil'lirdi her handmaid to wife : and Ya'aqob went in unto her. 5 And Bil'hah conceived, and bare Ya'aqol) a son. 6 And Rd'hel said ^ Elohim hat! i judged me (dananny), and hath also heard my voice, a7id hath given me a son : therefore called she his name Dcin. ^ In the existing text of chap. xxx. we see clearly what we have already- stated with refereuce to the narrative of Abraham's sacrifice. The Jehovist, while composing his book, had before him an older document which had been already published, in which God was called Elohim. He has followed it step by step, and has partly borrowed the narrative, for it can be recognised with certainty in certain passages which we have printed in italics. ft 2 228 THE BOOK OF GENESIS 7 And Bil'liah Ra'liel's handmaid conceived again, and bare Ya'aqob a second son. 8 And RcVhel said. With mighty wrestlings of Elohim have I wrestled (naphtdly) with my sister, and have pre- vailed : and she called his name Naphtdly. 9 When Leali saw that slie had left bearing, she took Zilpah her handmaid, and gave her to Ya'aqob to wife. 10 And Zilpah Leah's handmaid bare Ya'aqob a son. 11 And Leah said. Fortunate [bdgdd) ! and she called his name Gad. 12 And Zilpah Leah's handmaid bare Ya'aqob a second son. 13 And Leah said, Happy am I (bedshry) ! for the daughters will call me happy : and she called Ids name Asher. 14 And Reuben went in the days of wheat harvest, and found mandrakes in the field, and brought them unto his mother Leah. Then Ra'hel said to Lciih, Give me, I pray tliee, of thy son's mandrakes. 15 And she said unto her. Is it a small matter that thou hast taken away my husband ? and wouldest thou take away my son's mandrakes also ? And Ra'hel said. Therefore he shall lie with thee to-night for tliy son's mandrakes. 16 And Ya'aqob came from tlic field in tlie evening, and Leah went out to meet him, and said, Tliou must come in unto me ; for I have surely hired thee with my son's mandrakes. And he lay with her tliat niglit. 17 And Eldliliii hearkened unto Leah, and she con- ceived, and l)are Ya'aqolj a, fifth son. 18 And Leah said, Eluhhn Jtath endowed me ivith a LABAN ENTERTAINS YA'AQ6b 229 good dowry (shekary), because I gave my handmaid to my husband : a7id she called his name Yissdchdr. 19 And Leah conceived again, and bare a sixth son to Ya'aqob. 20 A7id Leah said^ Elohrm hath endowed me with a good dowry ; now will my husband live with nie (jizbe- leny), because I have borne him six sons : and she called his name Zebulun. 22 And Eldhhn reynembered. Bd'hel, and Elohrm hearkened to her, and opened her womb. 23 And she conceived, and bare a son : and said, Eldhhn hath take?! away my reproach : 24 And she called his name Yoseph, saying, Yahveh add [yoseph) to me another son. 25 And it came to pass, when Ea'hel had borne Yoseph, that Ya'aqob said unto Laban, Send me away, that I may go unto mine own place, and to my country. 26 Give me my wives and my children for whom I have served thee, and let me go : for thou knowest my service wherewith I have served thee. 27 And Laban said unto him, If now I have found favour in thine eyes, tarry : for I have divined that Yahveh hath blessed me for thy sake. 28 And he said. Appoint me thy wages, and I will give it. 29 And he said unto him. Thou knowest how I have served thee, and how thy cattle hath fared with me. 30 For it was little wliich thou hadst before I came, and it hath increased unto a multitude ; and Yahveh hath blessed thee whithersoever I turned : and now when shall I provide for mine own house also ? 230 THE BOOK OF GENESIS 31 And lie said, Wliat shall I give thee ? And Ya'aqob said, Thou shalt not give me aught : if thou wilt do this thing for nie, I will again feed thy flock and keep it. 32 I will pass through all thy flock to-day, removing from thence every speckled and spotted one, and every black one among the sheep, and the spotted and speckled among the goats : and of such shall be my hire. 33 So shall my righteousness answer for me here- after, when thou shalt come concerning my hire that is before thee : every one that is not speckled and spotted among the goats, and black among the sheep, that, if found with me, shall be counted stolen. 34 And Laban said, Behold, I would it might be according to thy word. 35 And he removed that day the he-goats that were ringstraked and spotted, and all the she-goats that were speckled and spotted, every one that had white in it, and all the black ones among the sheep, and gave them into the hand of his sons ; 36 And he set three days' journey betwixt himself and Ya'aqob : and Ya'aqob fed the rest of Laban's flocks. 40 And Ya'aqob separated the lambs, and set the faces of the flocks toward the ringstraked, and all the black in the flock of Laban ; and he put his own droves apart, and put them not unto Laban's flock. 43 And the man increased exceedingly, and had large flocks, and maidservants and slaves, and camels and asses. YA'AQOB LEAVES LABAN 231 XXIX. ya'aqob leaves laban.^ XXXI. 1 And he heard the words of Lab^n's sons, saying, Ya'aqob hath taken away all that was our father's ; and of that which was our father's hath he gotten all this glory. 2 And Ya'aqob beheld the countenance of Laban, and, behold, it was not toward him as beforetime. 3 [And Yah veil said to Ya'aqob, Eeturn unto tlie land of thy fathers, and to thy kindred ; and I will be with thee.^] 4 And Ya'aqob sent and called Ea'hel and Leah to the field unto his flock. 5 And said unto them, I see your father's counte- nance, that it is not toward me as beforetime ; but the God of my father hath been with me. 6 And ye know that with all my power I have served your father. 7 And your father hath deceived me, and changed my wages ten times ; but Elohim suffered him not to hurt me. 8 If he said tlius. The speckled shall be thy wages ; ^ In this portion tbe Jehovist has again followed the same older writer that he did in chap, xxx, of the present text, in whose document God was called Elohim. He has reproduced it so accurately that his peculiar mode of expression can only be detected in verse 3, in the first part of verse 13, the second part of verse 23, and vv. 48-50. These would seem to be the only additions this writer has made to the text which he borrowed and inserted bodily into his book. ^ The verses which 1 have pointed out as being the only ones which are in the style of the Jehovist, and as having been added by him to the older text reproduced by him, are in brackets. '2i-2, THE BOOK OF GENESIS then all the flock bare speckled : and if lie said thus, The ringstraked shall be thy wages ; then bare all the flock ringstraked. 9 Thus Eloliim hath taken away the cattle of your father, and given them to me. 10 And it came to pass at the time that the flock conceived, that I lifted up mine eyes, and saw in a dream, and, behold, the he-goats which leaped upon the flock were ringstraked, speckled, and grisled. 11 And the angel of Eluhim said unto me in the dream, Ya'aqob : and I said. Here am I. 12 And he said, Lift up now thine eyes, and see, all the lie-goats which leap upon the flock are ringstraked, speckled, and grisled ; for I have seen all that Liiban doeth unto thee. 13 [I am the God of Beth-El, where thou anointedst a column, where thou vowedst a vow unto me.] Now arise, get thee out from this land, and return unto the land of thy nativity. 14 And Ea'hel and Lefdi answered and said unto him. Is there yet any portion or inheritance for us in our father's house ? 15 Are we not counted of him strangers? for he hath sold us, and hath also quite devoured our money. 1 For all the riches Avhich Eloliim hath taken away from our father, that is ours and our children's : now then, whatsoever Eloliim hath said unto thee, do. 19 Now Laban was gone to shear his sheep : and Ea'hel stole the Teraphim that were her father's. 20 And Ya'aqob stole away unawares to Laban the Aramy, in that ho told him not that ho flod. YA'AQ6b leaves LABAN 233 21 So he fled witli all that he had ; and he rose np, and passed over the River, and set his face toward the mountain of Gile'ad. 22 And it was toid Laban on the third day that Ya'aqob was fled, 23 And he took his brethren with him, and pursued after him seven days' journey ; [and he overtook him in the mountain of Gile'ad.] 24 And Elohim came to Laban the Aramy, in a dream of the night, and said unto him. Take heed to thyself that thou speak not to Ya'aqob either good or bad. 25 And Laban came up with Ya'aqob. Now Ya'aqob had pitched his tent in the mountain : and Lfiban with his brethren pitched in the mountain of Gile'ad. 26 And Laban said to Ya'aqob, What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters as captives of the sword ? 27 Wherefore didst thou flee secretly, and steal away from me ; and didst not tell me, that I might have sent thee away with mirth and with songs, to the sound of the tambourine and the kinnor ; 28 And hast not suffered me to kiss my sons and my daughters ? now hast thou done foolishly. 29 It is in the power of my hand to do you hurt : but the God of your father spake unto me yesternight, saying. Take heed to thyself that thou speak not unto Ya'aqob either good or bad. 30 And now, though tliou Avouldest needs be gone, because thou sore longedst after thy father's house, yet wherefore hast thou stolen my gods ? 234 THE BOOK OF GENESIS 31 And Ya'aqob answered and said to Laban, Because I was afraid : for I said, Lest thou shouldest take thy daugliters from me by force [and all my possessions ^]. 32 With whomsoever thou findest thy gods, he shall not live : before our brethren discern thou what is thine with me, and take it to thee. For Ya'aqob knew not that Ea'hel had stolen them. 33 And Laban went into Ya'aqob's tent, and into Leah's tent, and into the tent of the two maidservants ; but he found them not. And he went out of Leah's tent, and entered into Ea'hel's tent. 34 Now Ea'hel had taken the Teraphim, and put them in the camel's furniture, and sat upon them. And Laban felt about all the tent, but found them not. 35 And she said to her father. Let not my lord be angry that I cannot rise up before thee ; for the manner of women is upon me. And he searched, but found not the Teraphim. 36 And Ya'aqob was wroth, and chode with Laban : and Ya'aqob answered and said to Laban, What is my trespass ? what is my sin, that thou hast so hotly pur- sued after me ? 37 Whereas thou hast felt about all my stuff, what hast them found of all tliy household stuff? Set it here before my brethren and thy brethren, that they may judge betwixt us two. 38 This twenty years have I been with thee ; thy ewes and tliy she-goats have not cast their young, and the rams of thy flocks have I not eaten. 39 Tliat which was torn of beasts I brought not ' See note ante, p. 101. YA AQOB LEAVES LABAN 235 unto tliee ; I bare the loss of it ; of my hand didst thou require it, whether stolen by day or stolen by night. 40 Thus I was ; in the day the drought consumed me, and the frost by night ; and my sleep fled from mine eyes. 41 These twenty years have I been in thy house ; I served thee fourteen years for thy two daughters, and six for thy flock : and thou hast changed my wages ten times. 42 Except the God of my father, the God of Abrji- ham, and the fear of Yige'haq, had been with me, surely now liadst thou sent me away empty. Elohim hath seen mine affliction and the labour of my hands, and rebuked thee yesternight. 43 And Laban answered and said unto Ya'aqob, The daughters are my daughters, and the children are my children, and the flocks are my flocks, and all that thou seest is mine : and what can I do this day unto these my daughters, or unto their children which they have borne ? 44 And now come, let us make a covenant, I and thou ; and let it be for a witness between me and thee. 45 And Ya'aqob took a stone, and set it up for a column. 46 And Ya'aqob said unto his brethren. Gather stones ; and they took stones, and made an heap : and they did eat there by the heap. 48 And Laban said [Behold this heap, and the column which I have set between me and thee^] ; this heap is witness, [and this pillar also is witness] between me and ' See ante, p. 10.'J. 236 THE BOOK OF GENESIS thee tliis day. Tlierefore was the name of it called Gale'ed, 49 And Mi^pah, for he said, Yahveh watch (yic/ph) between me and thee when we are absent one from another. 50 If thou shalt afflict my daughters, and if thou shalt take wives beside my daughters, no man is with us ; see, Elohim is witness betwixt me and thee. 51 And Laban said to Ya'aqob, Behold this heap, and behold the column, which I have set betwixt me and thee. 52 This heap be witness, and the column be witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this column to me, for harm. 53 The God of Abraliam and the God of Na'hor, the God of their father, judge betwixt us. And Ya'aqob sware by the Fear of his father Yi^e'haq. 54 And Ya'aqob offered a sacrifice in the mountain, and called his brethren to eat bread : and they did eat bread, and tarried all night in the mountain. 55 And early in the morning Laban rose up, and kissed his sons and his daughters, and blessed them : and Laban departed, and returned unto liis place. XXXII. 1 And Ya'aqob went on his Avay ; [and, looking up, he saw the host of Eloliiin cn(aiti])('d ; ^] and tlie angels of ELMiim met him. 2 And Ya'aqob said wlien lie saw tlicm, TJiis is Elohim's host. And he called the name of that place Ma'liaiiaim (ciicanipments). ' Seem.t.s p. 104. YA'AQ6b prepares to xMEET his brother 237 XXX. YAAQOB PEEPARES TO MEET HIS BROTHER 1 XXXII. 3 And Ya'aqob sent messengers before him to 'Esav his brother, unto the land of Se'ir, the field of Edom. 4 And he commanded them, saying, Thus shall ye say unto my lord 'Esfiv ; Thus saith thy servant Ya'aqob, I have sojourned with Laban, and stayed until now : 5 And I have oxen, and asses, and flocks, and male and female slaves : and I have sent to tell my lord, that I may find grace in thy sight. 6 And the messengers returned to Ya'aqob, saying. We came to thy brother 'Esav, and moreover he cometh to meet thee, and four hundred men with him. 7 Then Ya'aqob was greatly afraid and was dis- tressed : and he divided the people that was with him, and the flocks, and the herds, and the camels, into two companies ; 8 And he said. If 'Esav come to the one company, and smite it, then the company wliich is left shall escape. 9 And Ya'aqob said, God of my father Abraliam, and God of my father Yige'haq, Yahveh, which saidst unto me, Eeturn unto thy country, and to thy kindred, and I v/ill do thee good : ' The whole of this narrative is the Jehovist's own. He has not made any use of the older work he made use of in his account of Ya'aqob. Verse xxxii. 7 in fact gives a different origin for the name of the locality of Ma'hanaim to that set forth in chap, xxxii. 2. 238 THE BOOK OF GENESIS 10 I am not wortliy of tlie least of all thy mercies, and of all the truth which thou hast showed unto thy servant ; for with my staff I passed over this Yarden ; and now I am become two companies. 11 Deliver me, I pray thee, from tlie hand of my brother, from the hand of 'Esfiv ; for I fear him, lest he come and smite me, the mother with the cliildren. 12 And thou saidst, I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude. 13 And he lodged there tliat niglit ; and took of tliat which he had with him a present for 'Esav his brother ; 14 Two hundred she-goats and twenty lie-goats, two hundred ewes and twenty rams, 15 Thirty milch camels and tJieir colts, forty kine and ten bulls, twenty she-asses and ten foals. 16 And he delivered them into the hand of his ser- vants, every drove by itself ; and said unto his servants. Pass over before me, and put a space betwixt drove and drove. 17 And he commanded the foremost, saying, When 'Esav my brotlier meeteth thee, and asketh thee, saying, Whose art tliou, and wliither goest thou ? and whose are these before tliee ? 18 Then tliou slialt say. They ])c tliy servant Ya'aqob's ; it is a present sent unto my lord 'Esav : and, beliold, he also is behind us. 19 And he commanded also tlie second, and the tliird, and all that folloAved the droves, saying, On this manner shall ye speak unto 'Esav, when ye find him ; 20 And ye shall say, Moreover, behold thy servant YA'AQ6b prepares to meet his brother 2^,0 Ya'aqob is behind us. For he said, I will appease him with the present that goetli before me, and afterward I will see his face ; perad venture he will accept me. 21 So the present passed over before him : and he himself lodged that night in the company. 22 And he rose up that night, and took his two wives, and his two handmaids, and his eleven children, and passed over the ford of the Yabbok. 23 And he took them, and sent them over the stream, and sent over that he had. XXXI. ya'aqob weestles with elOhim.^ XXXII. 24 And Ya'aqob was left alone ; and there wrestled a man with him until the breaking of the day. 25 And when he saw that he prevailed not against him, he touched the hollow of his thigh ; and the hollow of Ya'aqob's thigh was strained as he wrestled with him. 26 And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me. 27 And he said unto him. What is thy name ? And he said, Ya'aqob. ' It is not possible to doubt that this narrative was part of the Jehovist's document, but he has taken it bodily from that older document which is sometimes called the work of * the second Elobist,' sometimes of ' the theocratical narrator.' 240 THE BOOK OF GENESIS 28 And he said, Thy name shall be called no more Ya'aqob, but Yisruel, for thou hast striven with Elohim {kisdntha 'im-El6hhn) and with men, and hast prevailed. 29 And Ya'aqob asked him, and said, Tell me, I pray thee, thy name. And he said, Wherefore is it that tliou dost ask after my name? And he blessed him there. 30 And Ya'aqob called the name of the place Peny- El ; for, said he, I have seen Elohim face to face, and my life is preserved. 31 And tlie sun rose upon him as he passed over Peny-El, and he halted upon his thigli. XXXII. MEETING OF YA'aqOB AND 'eSAV.^ XXXni. 1 And Ya'aqob lifted up his eyes, and looked, and behold, 'Esav came, and with him four hundred men. And he divided the children unto Leah, and unto Bd'hel, and unto the two handmaids. 2 And he put the handmaids and their children fore- most, and Leah and her children after, and Rdliel and Yoseph hindermost. 3 And he himself passed over before them, and ' Here ao:aiu the Jehovist has used the older document, in which God is called I''.lohim, aud has preserved the greater portion of the narratiAe. The passages iu which ppculiarities of language place the preservation of an older text (emanating from a ditlerent writer to the Jehovist) heyoud doubt, are printed in italics. MEETING OF YA'AQOB AND ESAV 241 bowed himself to the ground seven times, until he came near to his brother. 4 And 'Esav ran to meet him, and embraced him, and fell on his neck, and kissed him : and they wept. 5 And he lifted up his eyes, a7id saw the women mid the children ; and said, Who are these loith thee ? And he said, The children which Elohlm hath graciously given thy servant. 6 Then the handmaids came near, they and their children, and they bowled themselves. 7 And Leah also and her children came near, and bowed themselves; and after came Yoseph near and Rcihel, and they bowed themselves. 8 And he said, What meanest thou by all this com- pany which I met? And he said, To find grace in the sight of my lord. 9 And 'Esav said, I have enough ; my brother, let that thou hast be thine. 10 And Ya'aqob said. Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand ; forasmuch as I have seen thy face, as one seeth the face of EloMm, and thou ivast pleased with me. 11 Take, I pray thee, my gift that is brought to thee: because Elohrm hath dealt graciously tcith me, and be- cause I have ejiough. And he urged him, and he took it. 12 And he said, Let us take our journey, and let us go, and I will go before thee. 13 And he said unto him. My lord Jcnoweth that the children are tender, and that the flocks and herds with me K 242 THE BOOK OF GENESIS give suck: and if they overdrive them one daij, all the flocks will die. 14 Let my lord., I pray thee., pass over before his servant : and I will lead on softly., according to the pace of the cattle that is before me, and according to the pace of the children., until I come unto my lord unto Seir. 15 And 'Esav said, Let me now leave with thee some of the folk that are with me. And he said, What needeth it ? let me find grace in the sight of my lord. 16 So 'Esav returned that day on his way unto Se'ir. 17 And Ya'aqob journeyed to Sukkoth, and built him an house, and made booths for his cattle : therefore the name of tlie place is called Sukkoth (booths). xxxm THE SONS OF YAAQOB AND THE INHABITANTS OF SHECHEM. ''^ [Ya'aqob came to dwell near the town of Sliechem.] XXXIII. 19 And he bought the parcel of ground, where he had spread his tent, at the hand of the children of 'Hamor, Shechem's father, for an hundred qesitali. ^ For this narrative the latest editor of Genesis has adopted tlie narrative of the Elohist as the fundamental basis. He has only taken a certain number of verses from the Jehovistic narrative, and these he introduces by vi'ay of complements. The result is that when the Jehovistic narrative is ri-nioved from the text there are several gaps, which we have endeavoured to fill up conjecturally, placing our restorations between brackets. '^ To fill up these gaps we have preferred to restore the text of the Elohist when narrating the same facts, instead of inserting a narrative of our own which would not assimilate witli the rest of the narrative. SHECHEM 243 20 And lie erected there an altar, and called it El- Elolie-Yisrael (El is the God of Yisrael). ^ [And Shechem the son of 'Hamor the 'Hivvy, the prince of the land, saw Dinah, the daughter of Leah, whom she bare unto Ya'aqob.] XXXIV. 3 And his soul clave unto Dinah the daughter of Ya'aqob, and he loved the damsel, and spake to the heart of the damsel. 2 And he took her, and lay with her, and humbled her. 5 Now Ya'aqob heard that he had defiled Dinah his daughter ; and his sons were with his cattle in the field, and Ya'aqob held his peace until they came. 7 And the sons of Ya'aqob came in from the field when they heard it : and the men were grieved, and they were very wroth, because he had wrought folly in Yisrael in lying with Ya'aqob's daughter ; which thing should not be done. 11 And Shechem said unto her father and unto her brethren. Let me find grace in your eyes, and what ye shall say unto me I will give. 12 Ask me never so much dowry and gift, and I will give according as ye shall say unto me : but give me the damsel to wife. 13 And the sons of Ya'aqob answered Shechem and 'Hamor his father with guile, and spake, because he had defiled Dinah, their sister, 14 And said unto them. We cannot do this thing, to give our sister to one that is uncircumcised ; for that were a reproach unto us. ^ See note - on p 242, R 2 244 THE BOOK OF GENESIS ■^ [Only on this condition will we consent unto you : if ye will be as we be, tliat every male of you be circumcised.] 19 And the young man deferred not to do tlie thing, because he had delight in Ya'aqob's daughter : and he was honoured above all the house of his fatlier. ^ [And unto him hearkened all that went out of the gate of his city ; and every male was circumcised like him. And it came to pass on the third day, when tliey were sore, that two of the sons of Ya'aqob, Shime'on and Levy, Dinah's brethren, took each man his sword, and came upon the city unawares, and slew all the males.] 26 And they slew 'Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechera's house, and went forth. 27 The sons of Ya'aqob came upon tlie slain, and spoiled the city, because they had deliled their sister. 29 All tlieir wealth, and all their little ones and their wives, took they captive and spoiled, even all that was in the house. ^ [And Ya'aqob said to Sliime'on and Levy, Ye have troubled me, to make me to stink among the inhabitants of the land. Tliey will gather themselves together against me, and I shall be destroyed, I and my house.] 31 And they said. Should he deal witli our sister as with an harlot? ' See uote • on p. 242. b£iH-EL reconsecrated 245 XXXIV. BETII-EL KECOXSECRATED.^ XXXV. 1 And Elohim said unto Ya'aqob, Arise, go up to Beth-EI, and dwell there : and make there an altar [unto God, who appeared unto thee when thou fleddest from the face of 'Esav tliy brother.] 2 Then Ya'aqob said unto his household, and to all that were him, Put away the strange gods that are among you, and purify yourselves, and change your garments. 3 And let us arise, and go up to Beth-El ; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went. 4 And they gave unto Ya'aqob all the strange gods which were in their hand, and the rings which were in their ears : and Ya'aqob liid them under the oak which was by Shechem. 5 And they journeyed, and the terror of Elohim was upon the cities that were round about them, and they did not pursue after the sons of Ya'aqob. 6 So Ya'aqob came to Luz, wdiich is in the land of Kena'an (the same is Beth-El), he and all the people that were with him.^ 7 And he built there an altar, and called the place ^ This is another fragment which the Jehovist has taken from the older document in which God is called Elohim, and from which he has already borrowed so much. His own share in making additions to the text is only to be traced in the two portions of vv. 1 and 7, which we have put into brackets. - There is some uncertainty respecting the origin of this verse. It may belonsr to the Elnhist. M. Schrader thinks it does. 246 THE BOOK OF GENESIS El-Beth-El : [because there Eloliim was revealed unto him, when lie fled from the face of his brother.] 8 And Deborah Eibqah's nurse died, and she was buried below Beth-El under the terebinth : and the name of it was called AUon-Bacutli (the terebinth of weeping). XXXV. DEATH OF RA'iIEL. XXXV. 16 And they journeyed from Beth-El ; and there was still some way to come to Ephrathah : and Ea'hel travailed, and she had hard labour. 17 And it came topass, wlien she was in hard labour, that the midwife said unto her. Fear not ; for now thou shalt have another son. 18 And it came to pass, as she gave up the ghost (for she died), that she called his name Ben-Ony (son of my sorrow) ; but his father called him Bin-Yamin (son of the right hand). 19 And Ea'hel died, and was buried in the way to Ephrathah (the same is Beth-Le'hem). 20 And Ya'aqob set up a column upon her grave : the same is Ma^ebeth Qeturath-Eii'hel (the column of EcVhel's grave) unto tliis day. 21 And Yisrael journeyed, and spread liis tent l)eyond Migdal-'Eder. 22 And it came to pass, while YisrAel dwelt in tliat land,tliat Eeubenwent and lay with JMl'Iiali, liis lather's concubine, and Yisrael heard of it.^ ' The Jcliovist .slioiild relate hero, as is done in (uir ])ivsont copy of y6SEPH and his brethren 247 XXXVI. YOSEPIT AND II IS BRETHEEN. XXXVIT. 2 [Yoseph] was a lad with the sons of Bil'hah, and with the sons of Zilpah, his father's wives. 3 Now Yisrael loved Yoseph more than all his children ; and he made him a tunic of many colours. 4 And his brethren saw that their father loved him more than all his brethren : and tliey hated liim, and could not speak peaceably unto him. 12 And his brethren went to feed their father's flock in Shechem. 13 And Yisrael said unto Yoseph, Do not thy brethren feed the flock in Sliechem ? Come, and I will send thee unto them. And he said to him, Here am I. 14 And he said to him, Go now, see whether it be well with thy brethren, and well with the flock ; and bring me word again. So he sent him out of the vale of Hebron, and he came to Shechem. 15 And a certain man found him, and, behold, he was wandering in the field : and the man asked him, saying. What seekest tliou ? 16 And he said, I seek my brethren : tell me, I pray thee, where they are feeding the flock. IT And the man said. They are departed hence ; for I heard them say. Let us go to Doth an. And Yoseph went after his brethren, and found them in Dothan. Genesis, the death of YiQe'haq after the death of RiVhel. But this portion of his text is lost, the latest editor having preferred the narrative of the Elohist. 248 THE BOOK OF GENESIS 23 Alul it caine to pass, when Yoseph was come unto liis brethren, tliat they stript Yosepli of liis tunic, the tunic of many colours that was on liini. 25 And tliey sat down to eat bread : and they lifted up their eyes and looked, and, behold, a travelling com- pany of Yishma'olim came from GileTid, witli their camels bearing spicery and balm and ladanuni, going to carry it down to Mi9raim. 26 And Yehudah said unto his brethren, What profit is it if we slay our brother, and conceal his blood ? 27 Come, and let us sell him to the Yishma'elim, and let not our hand be upon him ; for he is our brother, our flesh. And his brethren hearkened unto him, 28 And they sold Yoseph to the Yishma'elim for twenty (shekels) of silver. And they brought Yoseph into Mi^raim. 31 And they took Yoseph 's tunic, and killed a he-goat, and dipped the coat in the blood ; 32 And they sent the tunic of many colours, and they brought it to their father ; and said. This have we found: know now whether it be thy son's coat or not ; 33 And he knew it, and said. It is my son's tunic ; an evil beast hath devoured him ; Yoseph is without doubt torn in pieces. YEHUDAH AND TAMAR 249 XXXVII. YEIIUDAII AXD TAMAR. XXXVIII. 1 And it came to pass at that time, that Yehudah went down from his brethren, and turned in to a certain man of 'Adullam, whose name was 'Hirah. 2 And Yeliudah saw there a daughter of a certain Kena'any whose name was Shu'a ; and he took her and went in unto her. 3 And she conceived, and bare a son ; and he called his name 'Er. 4 And she conceived again, and bare a son ; and she called his name Onan. 5 And she yet again bare a son, and called his name Shelah ; and he was at Cliezib when she bare him. 6 And Yehfidrdi took a wife for 'Er his firstborn, and her name was Tamar. 7 And 'Er, Yehudah's firstborn, was wicked in the eyes of Yahveh ; and Yahveh slew him. 8 And Yehudah said unto Onan, Go in unto thy brother's wife, and marry her as brother of her husband, and raise up seed to thy brother. 9 And Onan knew that the seed should not be his ; and it came to pass, when he went in unto liis brother's wife, that he spilled it on the ground, lest ho should give seed to his brother. 10 And the thinor which he did was evil in the sight of Yahveh : and he slew him also. 11 Then said Yehudah to Tamar his daughter in law, Eemain a widow in tliy fatlier's house till Slielali 250 THE BOOK OF GENESIS my son be grown up ; for he said, Lest he also die, hke his brethren. And Tamar went and dwelt in her father's house. 12 And in process of time Shu'a's daughter, the Avife of Yehudah, died ; and Yehudah Avas comforted, and went up unto his sheepshearers to Timnath, he and his friend 'Hirah the 'Adullamy. 13 And it was told Tamar, saying. Behold thy father in law goeth up to Timnath to shear his sheep. 14 And she put off from her the garments of her widowhood, and covered herself with her veil, and wrapped herself, and sat in the gate of 'Enaim, which- is by the way to Timnath ; for she saw that Shelah was grown up, and she was not given unto him to wife. 15 When Yehfidah saw her, he thought her to be an harlot ; for she had covered her face. 16 And he turned unto her by the wa}^ and said, Go to, I pray thee, let me come in unto thee : for he knew not that she was his daughter in law. And she said, What wilt thou give me, that thou mayest come in unto me ? 17 And lie said, I will send thee a kid of the goats from the flock. And she said, Wilt thou give me a pledge, till thou send it ? 18 And he said. What pledge shall I give thee? And she said. Thy signet and thy cord, and the staff that is in thine hand. And he gave them to lier, and came in unto her, and she conceived by him. 19 And she arose, and went away, and put ofl" lier veil from licr, and j)ut on llie garments of lier widow- liood. YETIUDAU AND TAMAR 251 20 And Yehudah sent the kid of the goats by the hand of his friend the 'Adullamy, to receive the pledge from the woman's hand : but he found her not. 21 Then he asked the men of her place, saying, Where is the harlot that was at 'Enaim by the way side ? And they said, There hath been no harlot here. 22 And he returned to Yehudah, and said, I have not found her; and also the men of the place said, There hath been no harlot here. 23 And Yehudah said, Let her take it to her, lest we be put to shame : behold, I sent this kid, and thou hast not found her. 24 And it came to pass, about three months after, that it was told Yehudah, saying, Tamar thy daughter in law hath played the harlot ; and moreover, behold, she is with child by whoredom. And Yehudah said, Bring her forth, and let her be burnt. 25 When she was brought forth, she sent to her father in law, saying. By the man, whose these are, am I with child : and she said. Discern, I pray thee, whose are these, the signet, and the cords, and the staff. 26 And Yehudah acknowledged them, and said. She is more righteous than I ; forasmuch as I gave her not to Shelah my son. And he knew her again no more. 27 And it came to pass, in the time of her travail, that, behold, twins were in her womb. 28 And it came to pass, when she travailed, that one put out a hand : and the midwife took and bound upon his hand a scarlet thread, saying. This came out first. 29 And it came to pass, as he drew back his hand, that, behold, his brotlier came out : and she said. 252 THE BOOK OF GENESIS How bast thou made a breacli (pdraqtd)? And she called his name Pare^. 30 And afterward came out his brother, that had the scarlet thread upon his hand : and his name was called Zara'h. XXXYIII. y6seph in potiphar's house. XXXTX. 1 And Yoseph was brouglit down to Miyraim, and Potiphar, an eunuch of Para'oh's, the chief of the executioners, a Miyry (an Egyptian), bought him of the hand of the Yishma'elim, which had brouglit him down thither. 2 And Yahveh was with Yoseph, and he was a pro- sperous man ; and he was in the house of his master the Migry. 3 And his master saw that Yahveh was with him, and that Yahveh made all that he did to prosper in his liand. 4 And Y6se])li found grace in his sight, and he ministered unto liini ; and lie made liim overseer over his house, and all tlial lie liad lie ])ut into his hand. 5 And it came to pass from the time that he made him overseer in his house, and over all that he had, that Yahveh blessed the Migry's house for Yoseph's sake ; and the blessing of Yahveh was upon all that he had, in the house and in the held. And he left all \]\i\i ho had in Yose])h's hand ; and y6s£pH in POTIPIIAR'S house 253 lie knew not oiiglit that was with him, save the bread which he did eat. And Yoseph was comely, and well favoured. 7 And it came to pass after these things, that his master's wife cast her eyes upon Yoseph ; and she said, Lie with me. 8 But he refused, and said unto his master's wife. Behold, my master knoweth not what is with me in the house, and he hath put all that he hath into my hand ; 9 There is none greater in this house than I ; neither hath he kept back any thing from me but thee, because thou art his wife : how then can I do this great wicked- ness, and sin against Elohim ? 10 And it came to pass, as she spake to Yoseph day by day, that he hearkened not unto her, to lie by her, or to be with her. 11 And it came to pass about this time, that he went into the house to do his work ; and there was none of the men of the house there within. 12 And she caught him by his garment, saying. Lie with me : and he left his garment in her hand, and fled, and got him out. 13 And it came to pass, when she saw that he had left his garment in her hand, and was fled forth, 14 That she called unto the men of her house, and spake unto them, saying, See, he hath brought in an 'Ebry unto us to mock us ; he came in unto me to lie with me, and I cried with a loud voice : 15 And it came to pass, when he heard that I lifted up my voice and cried, that he left his garment by me, and got him out. 254 THE BOOK OF GENESIS 16 And she laid up his garment by lier, until his master came home. 17 And she spake unto him according to these words, saying, The 'Ebry slave which thou hast brought unto us, came in unto me to mock me : 18 And it came to pass, as I lifted up my voice and cried, that he left his garment by me, and fled out. 19 And it came to pass, when his master heard the w^ords of his wife, which she spake unto him, saying, After this manner did thy servant to me ; that his wrath was kindled. 20 And Yoseph's master took him, and put him into the prison, the place where the king's prisoners were bound : and he was there in the prison. 21 But Yah veil was with Yoseph, and showed kind- ness unto him, and gave him favour in the sight of the keeper of the prison. 22 And the keeper of the prison committed to Yoseph's hand all the prisoners that were in the prison ; and whatsoever they did there, he was the doer of it. 28 The keeper of the prison looked not to any thing that was under his hand, because Yahveh was with him, and that which he did, Yahveh made it to prosper YOS^PH IS ADVANCED IN MigsAlM 255 XXXIX. YOSEPH IS ADVANCED IN MiyRAlM.^ XLI. 49 And Yoseph laid up corn as the sand of the sea, very much, until he left numbering ; for it was without number. * [And unto Yoseph were born two sons before the year of famine came.] 51 And Yoseph called the name of the firstborn Menassheh : For, said he, Elohim ^ hath made me forget {nasshany) all my toil, and all my father's house. 52 And the name of the second called he Ephraim : For Elohim hath made me fruitful (Jiiphrany) in the land of my affliction. ^ The latest editor of Genesis has here adopted the text of the Elohist exclusively. The result is that the account of this portion of Yoseph's life by the Jehovist is hopelessly lost. Only three verses, which have been in- troduced in the final revision by way of explanatory supplements into the narrative of the Elohist appear to have been preserved. But the way they have been inserted enables us to know them by their unquestionable characteristics. ^ Here the Jehovist had borrowed from the editing of the older work to which the more or less correct name of the * second Elohist ' has been given, unless — which is not quite certain — these two verses, 51 and 52, have appeared in his own work, and the latest reviser did not take them directly from their original source. 256 THE BOOK OF GENESIS XL. FIRST MEETING OF YOSEPH AND HIS BEETHREN.^ XLII. 5 And the sons of Yisrfiel came to buy among those that came : for the famine was in the land of Kena'an. 27 And as one of them opened his sack to give his ass provender in the lodging place, he espied his money ; and, behold, it was in the mouth of his sack. 28 And he said unto his brethren. My money is restored ; and, lo, it is even in my sack : and their heart failed them, and they turned trembling one to another, saying. What is this that Elohim hath done unto us ? XLI. SECOND MEETING OF YOSEPH AND HIS BRETHREN. YOSEPH MAKES HIMSELF KNOWN TO TIIEM.^ XLIII. 1 And the famine was sore in tlie land. 2 And it came to pass, wlien they liad eaten up tlie ' Oi' tliis narrative, as of that which precedes it, only a few detached verses remain, wliich the latest editor of Genesis has inserted in the middle of the narrative of the Elohist, which he adopted. See note on chap, xliii. The last two of these verses, while qnite distinct from the rest of the chapter into which they have heen inserted, do not show traces of the mode of narrating of the Jehovist himself, hut of that of the older work from which he has borrowed so much. ^ See note on clnip. xliii. YISRAEL SENDS BINYAMIN. 257 corn which they had brought out of Migiaiin, their father said unto them, Go again, buy us a httle food. 3 And Yehudah spake unto him, saying, The man did solemnly protest unto us, saying, Ye shall not see my face, except your brother be with you.^ 4 If thou wilt send our brother with us, we wdll go down and buy thee food : 5 But if thou wilt not send him, we will not ao down : for the man said unto us. Ye shall not see my face, except your brother be with you. 6 And Yisrael said. Wherefore dealt ye so ill with me, as to tell the man whether ye had yet a brother? 7 And they said. The man asked straitly concerning ourselves, and concerning our kindred, saying, Is your father yet ahve ? have ye another brother ? and we told him according to the tenor of these words ; could we in any wise know that he would say. Bring your brother down ? 8 And Yehudah said unto Yisrael his father, Send the lad with me, and we will arise and go ; that we may live and not die, both we and thou, and also our little ones. 9 I will be surety for him ; of my hand shalt thou require him : if I bring him not unto thee, and set him before thee, then I shall have sinned against thee for ever : 10 For except we had lingered, surely we had now returned a second time. ' From verses 3-7 it would be possible to partly restore the conversation of Yoseph with his brethren at their first interview as the narrative of the Jehovist gave it. It was different to that given in chap. xlii. taken from the Elohist. S 258 THE BOf)K OF GENESIS 11 And their father Yisrael said unto tlicm, If it be so now, do this : take of the clioice fruits of the land in your vessels, and carry down tlie man a present, a little balm, and a little honey, spicery, and ladanum, pistachio nuts and almonds : 12 And take double money in your liand ; and the money that was returned in the mouth of your sacks carry again in your hand ; peradventure it was an oversight : 13 Take also your brother, and arise, go again unto the man : 14 And El-Shadday (God Almighty) give you mercy before the man, that he may release unto you your other brother and Binyamin. And if I am bereaved of my children, I am bereaved. 15 And the men took the present, and they took double money in their hand, and Binyamin : and rose u]), and went down to Mi9rMm, and stood before Yosepli. 16 And when Yoseph saw Binyamin with them, he said to the steward of his house, Bring the men into the house, and slay, and make ready : for the men shall dine with me at noon. 17 And the man did as Yoseph bade : and the man brought the men into Yoseph's house. 18 And the men were afraid, because they were brought into Yoseph's house ; and tliey said, Because of the money that was returned in our sacks at the first time arc we brought in ; tliat he may roll himself upon us, and fall upon us, and take us for bondmen, and our asses. y6sEPH entertains his brethren. 259 19 And they came near to the steward of Yoseph's house, and they spake unto him at the door of the house, 20 And said, Oh my lord, we came indeed down at the first time to buy food : 21 And it came to pass, when we came to the lodging place, 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 again in our hand. 22 And other money have we brought down in our hand to buy food : we know not who put our money in our sacks. 23 And he said, Peace be to you, fear not : your God and the God of your father hath given you trea- sure in your sacks : I had your money. And he brought Shime'on out unto them. 24 And the man brought the men into Yoseph's house, and gave them water, and they washed their feet : and he gave their asses provender. 25 And they made ready the present against Yoseph came at noon : for they heard that they should eat bread there. 26 And when Yoseph came home, they brought him the present which was in their hand into the house, and bowed down themselves to him to the earth 27 And he asked them of their welfare, and said. Is your father well, the old man of whom ye spake ? Is he yet alive? 28 And they said. Thy servant our father is well, he 8 2 260 THE BOOK OF GENESIS is yet alive. And they bowed the head, and made obeisance. 29 And he lifted up his eyes, and saw Binyamin his brother, his mother's son, and said. Is this your youngest brother, of whom ye spake unto me ? And he said, Elohim be gracious unto tliee, my son.^ 30 And Yoseph made haste, for his bowels did yearn upon his brother : and he sought where to weep ; and lie entered into liis chamber, and wept there. 31 And he washed his face, and came out ; and he refrained himself, and said, Set on bread. 32 And they set on for him by himself, and for them by themselves, and for the Mi9ry, which did eat with him, by themselves: because the Migry might not eat bread with the 'Ebrim ; for that is an abomination unto the Miyry. 33 And they sat before liim, the firstborn according to his birthright, and the youngest according to his yoiitli : and the men marvelled one with another. 34 And messes were taken unto them from before him : but Binyamin's mess was five times so much as any of theirs. And they drank, and drank largely with him. XLIV. 1 And he commanded the steward of his liouse, saying, Fill the men's sacks with food, as much as they can carry, and put every man's money in his sack's mouth. 2 And put my cuj), tlie silver cii]), in tlie sack's moutli of the youngest, and his corn money. And he did according to tlie word that Yoseph had spoken. ' This verse must have been taken by tlie .Jiiliovistic writer from the older document which he had before him, in which Clod is called Elohim. Y6SEPH stays his brethren. 261 3 As soon as the morning was light, the men were sent away, they and their asses. 4 And when they were gone out of the city, and were not yet far off, Yoseph said unto his steward. Up, follow after the men ; and when thou dost overtake them, say unto them, Wherefore have ye rewarded evil for good ? 5 Is not this it in which my lord drinketh, and whereby he indeed divineth ? ye have done evil in so doing. 6 And he overtook them, and he spake unto them these words. 7 And tliey said unto him. Wherefore speaketh my lord such words as these ? Far be it from thy servants that they should do such a thing. 8 Behold, the money whicli we found in our sacks' mouths, we brought again unto thee out of the land of Ken^'an : how then should we steal out of tliy lord's house silver or gold ? 9 With whomsoever of thy servants it be found, let him die, and we also will be my lord's bondmen. iO And he said. Now also let it be according unto your words : he with whom it is found shall be my bondman ; and ye shall be blameless. 11 Then they hasted, and took down every man his sack to the ground, and opened every man liis sack. 12 And he searched, and began at the eldest, and left at the youngest : and the cup was found in Binyamin's sack. 13 Then they rent their clothes, and laded every man liis ass, and returned to the city. 262 THE BOOK OF GENESIS 14 And Yell udah and his brethren came to Yoseph's house ; and he was yet there : and they fell before him on the ground. 15 And Yoseph said unto them, What deed is this that ye have done ? Know ye not tliat sucli a man as I can indeed divine ? 16 And Yehfidah said, What shall we say unto my lord ? what shall we speak ? or how shall we clear ourselves ? God hath found out the iniquity of thy servants : behold, we are my lord's bondmen, both we, and he also in whose hand the cup is found. 17 And he said. Far be it from me that I should do so : the man in wliose hand the cup is found, he shall be my bondman : but as for you, get you up in peace unto your father. 18 Then Yehudah came near unto him, and said, Oh my lord, let thy servant, I pray thee, speak a word in my lord's ears, and let not thine anger burn against thy servant : for thou art even as Para'oh. 19 My lord asked liis servants, saying. Have ye a father, or a brother ? 20 And we said unto my lord. We iiave a father, an old man, and a child of liis old age, a little one ; and his brother is dead, and he alone is left of liis mother, and his father loveth him. 21 And thou saidst unto thy servants, Bring him down unto me, that I may set mine eyes upon him. 22 And we said unto my loi-d. The lad cannot leave his father : for if he sliould leave his father, his father would die. 23 And tliou saidst unto tliy servants. Except your YEHUDAH BESEECHES YOSEPH. 2Gi youngest brother come down with you, ye shall see my face no more. 24 And it came to pass when we came up unto thy servant my father, we told him the words of my lord. 25 And our father said, Go again, buy us a little food. 26 And we said. We cannot go down : if our youngest brother be with us, then will we go down ; for we may not see the man's face, except our youngest brother be with us. 27 And thy servant my father said unto us. Ye know that my wife bare me two sons : 28 And the one went out from me, and I said. Surely lie is torn in pieces ; and I have not seen him since. 29 And if ye take this one also from me, and mischief befall him, ye shall bring down my gray hairs with sorrow to Sheol. 30 Now therefore, when I come to thy servant my father, and the lad be not with us ; seeing that his life is bound up in the lad's life ; 31 It shall come to pass, when he seeth that the lad is not with us, that he will die : and thy servants shall bring down the gray hairs of thy servant our father with sorrow to Sheol. 32 For thy servant became surety for the lad unto my father, saying. If I bring him not unto thee, then shall I bear the blame to my father for ever. 33 Now therefore, let thy servant, I pray thee, abide instead of the lad a bondman to my lord ; and let the lad go up with his brethren. 34 For how shall I go up to my father, and the lad 2G4 THE BOOK OF GENESIS be not with me ? lest I see tlie evil that shall come upon my father. XLV. 1 Then Yoseph could not refrain himself before all them that stood by him ; and he cried, Cause every man to go out from me. And there stood no man with him, while Yoseph made himself known unto his brethren. 2 And he wept aloud ; and the Egyptians heard, and the house of Para'oh heard, 14 And he fell upon his In-other l^inyumin's neck, and wept ; and Binyamin wept upon liis neck. 15 And he kissed all his brethren, and wept upon them : and after that his brethren talked with him. 16 And the fame thereof was heard in Para'oh's house, saying, Yoseph's brethren are come : and it pleased Para'oh well, and his servants. 17 And Para'oh said unto Yoseph, Say unto thy brethren. This do ye ; lade your beasts, and go, get you unto the land of Kena'an ; 18 And take your father and your households, and come unto me ; and I will give you the good of the land of Mi^raim, and ye shall eat the fat of the land. 19 Now thou art commanded, this do ye ; take you chariots out of the land of Mi9raim for your little ones, and for your wives, and bring your father, and come. 20 Also regard not your stufl'; for the good of all the land of Mi^rMm is yours. 21 And the sons of Yisrael did so : and Yoseph gave them cliariots, according to the commandment of Para'oli, and gave thorn provision for the Ava}'. ELOHIM COMFORTS YA'AQOB. 2G5 * [And they came into the hind of Kena'an unto Ya'aqob their father.] 26 And tliey told him, saying, Yoseph is yet aUve, and lie is ruler over all the land of Mi^raim. And liis heart fainted, for he believed them not. 27 And they told him all the words of Yoseph, which he had said unto them : and when he saw the chariots which Yoseph had sent to carry him, the spirit of Ya'aqob their father revived : 28 And Yisrael said, It is enough ; Yoseph my sou is yet alive : I will go and see him before I die. XLII. THE FAMILY OF YA'AQOB SETTLES IN MiyRllM. XLVI.^ 1 And Yisrael took his journey w^ith all that lie had, and came to Beer-Shab'a, and sacrificed victims there to the God of his father Yi9e'haq. 2 And Elohim spake unto Yisrael in the visions of the night, and said, Ya'aqob, Ya'aqob. And he said, Here am I. 3 And he said, I am God, the God of thy father : fear not to go down into Mi9raim ; for I will tliere make of thee a great nation : 4 I will go down with thee into Mi^raim ; and I will also surely bring thee up again : and Yoseph shall put his hand upon thine eyes. ' Verses 1-4 have been wholly taken by the Jehovist from the older document called the ' second Elohist.' 2m THE BOOK OF GENESIS 6 And Ya'aqob rose up from Beer-Shab'a : and the sons of Yisrael carried Ya'aqob their father, and their little ones, and their wives, in the cliariots which Para'oh had sent to carry him. 28 And he sent Yehudah before liini unto Yoseph, to show the way before him unto Guslien ; and they came into the land of Goshen, 29 And Yoseph made ready his chariot, and went up to meet Yisrael his father, to Goshen ; and he pre- sented himself unto him, and fell on his neck, and wept on his neck a good while. 30 And Yisrael said unto Yoseph, Now let me die, since I have seen tliy face, that thou art yet alive. 31 And Yoseph said unto his brethren, and unto his father's house, I w^ill go up, and tell Para'oh, and will say unto him. My brethren and my father's house, which were in the land of Kena'an, are come unto me ; 32 And the men are shepherds, for they have been keepers of cattle : and they have brought their flocks, and their herds, and all that they have. 33 And it shall come to pass, when Para'oh shall call you, and shall say. What is your occupation? 34 That ye shall say. Thy servants have been keepers of cattle from our youth even until now, both we, and our fathers : that ye may dwell in the land of Goshen ; for every shepherd is an abomination unto the Egyptians. XL VII. 1 Then Yoseph went in and told Para'oh, and said. My father and my brethren, and their flocks, and tlieir herds, and all that they have, are come out of the land of Kena'an, and, beliold, they are in tlie land of Goslien. YA'AQOB'S FAMILY SETTLES IN MICRaIm 207 2 And from among his brethren he took five men, and presented them unto Para'oh. 3 And Para'oh said unto his brethren, What is your occupation? And they said unto Para'oh, Tliy ser- vants are shepherds, both we, and our fathers. 4 And they said unto Para'oh, To sojourn in the land are we come ; for there is no pasture for thy servants' flocks ; for the famine is sore in the land of Kena'an ; now, therefore, we pray thee, let thy servants dwell in the land of Goshen. 5 And Para'oh spake unto Yoseph, saying. Thy father and thy brethren are come unto thee : 6 The land of Mi^raim is before thee ; in the best of the land make thy father and thy brethren to dwell ; in the land of Goshen let them dwell ; and if thou knowest any able men among them, then make them rulers over my cattle. 27 And Yisrael dwelt in the land of Migraim, in the land of Goshen. xLni. BLESSING OF THE SONS OF YOSEPH. XL VII. 29 And the time drew near that Yisrael must die : and he called his son Yoseph, and said unto him. If now I have found grace in thy sight, put, I pray thee, thy hand under my thigh, and deal kindly and truly with me ; bury me not, I pray thee, in Mi^raim : 268 THE BOOK OF GENESIS 30 But when I sleep with my fathers, thou slialt carry me out of Mi^raim, and bury me in their burying- place. And he said, I will do as thou hast said. 31 And lie said, Swear unto me : and lie sware unto him. And Yisrael bowed himself upon tlie bed's head. XL VIII. 8 ^ And Yisrael beheld Y6se})li's sons, and said, Who are these ? 9 And Yoseph said unto his father. They are my sons, whom Elohim hath given me here. And he said, Bring them, I pray tliee, unto me, and I will bless tliem. 10 Now the eyes of Yisrael were dim for age, so tliat lie could not see. And he brought them near unto him ; and he kissed them, and embraced them. 11 And Yisrael said unto Yoseph, I had not thought to see thy face ; and, lo, Elohim hath let me see thy seed also. 12 And Yoseph brought them out from between liis knees, and he bowed himself with his face to the earth. 13 And Yoseph took them both, Ephraim in his right hand toward Yisrael's left hand, and Menassheh in his left hand toward Yisrael's right hand, and brought them near unto iiim. 14 And Yisrael stretched out iiis riglit liand, and laid it upon Ephraim's head, who was the younger, and his left hand upon Menassheh's head, guiding his hands Avittingly ; for Menassheh was tlie firstborn. ' The Jehovist has taken tlie gi'oundwork of this narrative, and most of the expressions he makes use of, from the book where God is called Elohim ; a different work from that of the Elohipt properly so called, which has so often been the subfitratum to his narrative. The use, however, of the name of Yisrael to desiji-uale Ya'aqob is one nf llie siirns of his personal revision. BLESSING OF THE SONS OF YOSfiPlI 209 15 And he blessed Yosepli, and said, The God before whom my fathers Abraham and Yice'haq did walk, the God which liath fed me all my life long unto this day, 16 The angel which hath redeemed me from all evil, bless the lads ; and let my name be named on them, and tlie name of my fathers Abraham and Yiye'haq ; and let them grow into a multitude in the midst of the earth. 17 And when Yoseph saw that his father laid his right hand upon the head of Ephraim, it displeased him ; and he held up his father's hand, to remove it from Ephraim's head to Menassheh's head. 18 And Yoseph said to his father. Not so, my father: for this is the firstborn ; put thy right hand upon his head. 19 And his father refused, and said, I know it, my son, I know it : he also shall become a people, and he also shall be great ; howbeit his younger brother shall be greater than he, and his seed shall become a multi- tude of nations. 20 And he blessed them that day, saying. By thee shall Yisrael bless, saying, Elohim make thee as Ephraim and as Menassheh : and he set Ephraim before Me- nassheh. 21 And Yisrael said unto Yoseph, Behold, I die : but Elohim shall be with you, and bring you again unto the land of your fathers. 22 Moreover, I have given to thee one portion^ above thy brethren, wliich I took out of the hand of the 'Amory witli my sword and with my bow. ' See note to chap, xlviii. 22. 270 THE BOOK OF GENESIS XLIV. BLESSING OF THE SONS OF YA'AQOB. XLIX. 1 And Ya'aqob called unto his sons, and said : Gather yourselves together, that I may tell you that which shall befall you in the latter days. 2 Assemble yourselves, and hear, ye sons of Ya'aqob ! And hearken unto Yisrael your father. 3 Eeuben, thou art my firstborn, My might, and the first-fruits of my strength ; The excellency of dignity, and the excellency of power. 4 Impetuous as water, thou shall not have the excellency ; "Because thou wentest up to thy father's bed : Then defiledst thou it : he went up to my couch. 6 Shime'on and Levy are brethren ; Weapons of violence are their compacts. 6 my soul, come not thou into their secret councils ; Unto their assembly, my honour, be not thou united ; For in their anger they slew men. And in their selfwill they houghed oxen. 7 Cursed be their anger, for it was fierce ; And their wrath, for it was cruel : I will divide them in Ya'aqob, And scatter tliem in Yisrael. 8 Yehudah, thee shall lliy bretln-eii praise : Thy liand shall be on the neck of thine enemies ; Thy fatlier's sons sliall bow down before thee. BLESSING OF THE SONS OF YA'AQOB 271 9 Yeliudali is a lion's whelp ; From the prey, my son, thou art gone up : He stooped down, he couched as a lion, And as a lioness ; who shall rouse him up ? 10 The sceptre shall not depart from Yehudah, Nor the ruler's staff from between his feet, Until he come to Shiloh. And unto him shall the obedience of the peoples be. 11 Binding his foal unto the vine. And his ass's colt unto the choice vine ; He hath washed his garments in wine. And his vesture in the blood of grapes. 12 His eyes shall be red with wine, And his teeth white with milk. 13 Zebulun shall dwell at the haven of the sea : And he shall be for an haven of ships ; And his border shall be by Qidon. 14 Yissachar is a strong ass. Couching down between the sheepfolds : 15 And he saw a resting place that it was good. And the land that it was pleasant ; And he bowed his shoulder to bear. And became a servant under taskwork. 16 Dan shall judge his people, As one of the tribes of Yisrael. 17 Dan shall be a serpent in the way. An horned snake in the path, That biteth the horse's heels, So that his rider falleth backward. 18 I have waited for thy salvation, Yahveh. 272 THE BOOK OF GENESIS 19 Gad, a troop shall press upon him, But he shall press upon their heel. 20 Asher his bread shall be fat ; And he shall yield royal dainties. 21 Naphtaly is a liind let loose : He giveth goodly words. 22 Yoseph is a fruitful bough, A fruitful bough by a fountain ; His branches run over the wall. 23 The archers have sorely grieved him, And shot at him, and persecuted him : 24 But his bow abode in strength. And the arms of his hands were made strong, By the hands of the Mighty One of Ya'aqob, (From thence is the shepherd, the stone of Yisrael,) 25 Even by tlie God of thy father, who shall help thee, And by the Almighty, who shall bless thee. With blessings of heaven above, Blessings of the deep that coucheth beneath, Blessings of the breasts, and of the womb, 26 The blessings of thy father have prevailed Above the blessings of my j^rogenitors Unto tlie utmost bound of the everlasting hills : They shall be on the head of Yosepli, And on the crown of the head of him that is prince among his brethren. 27 Binyamin is a wolf that raviiirtli : In tlie morning he sliall _'er ; Bilhan, and Za'avan, and 'Aqan. 28 These are the children of Dishan ; Uc, and Aran. 29 These are tlie phylarchs that came of the 'Hory ; aliri])]! Tiotan, nllnpli SliAbAl. ;iliri])h ril)e'on. allnpli 'Anali, THE GENEALOGIES OF 'ESAV. 313 30 Alliiph Dislion, allupli Ecor, allupli Disliun : these are the phylarchs of the 'Hory, according to their phylarchs in the land of Se'ir. 31 And these are tlie kings tliat reigned in the land of Edoni before there reigned any king over the Ben^- Yisrael. 32 And Bela' the son of Be'or reigned in Edom : and the name of his city was Dinhabah. 33 And Bela' died, and Yobab the son of Zera'h of Bograh reigned in his stead. 34 And Yobab died, and 'Husham of the land of Tem^n reigned in his stead. 35 And 'Husham died, and Hadad the son of Bedad, who smote Midyan in the field of Moab, reigned in his stead : and the name of his city was 'Avith. 36 And Hadad died, and Samlah of Masreqah reigned in his stead. 37 And Samlah died, and Shafd of Eehoboth-Han- n^har reigned in his stead. 38 And Shaul died, and Ba'al-'Hanan the son of 'Achbor reigned in his stead. 39 And Ba'al-'Hanan the son of 'Achbor died, and Hadar reigned in his stead : and the name of his city was Pa'u ; and his wife's name was Meh^tab^l, the daughter of Hatred, the daughter of Me-zaliab. 40 And these are the names of the phylarchs that came of 'Esav, according to their families, after their places, by their names; alluph Timnfi', allCiph 'Alvah, allupli Yetheth, 41 Allfiph Aholibamah, alluph Elali, alluph Pinon, 42 Alluph Qenaz, alluph Teman, alluph Mib^ar, 314 THE BOOK OF GENESIS 43 Alluph Maqdyel, allupb 'Irani : these are the pliylarchs of Edom, according to their habitations in the land of their possession. Tliis is 'Esav tlie father of Edom. XI. THE GENEALOGIES OF YA'aQOB. XXXVn. 2 These are the genealogies of Ya'aqob. 1 Ya'aqob dwelt in the land of his father's sojoiirn- ings, in the land of Kena'an. 2 Yoseph, being seventeen years old, was feeding the flock with his brethren ; and Yoseph brought the evil report of them unto their father. 3 Now (Ya'aqob) loved Yoseph more than all his children, because he was the son of his old age. 5 And Yoseph dreamed a dream, and he told it to his brethren : and they hated him yet the more. 6 And he said unto them, Hear, I pray you, tliis dream which I have dreamed. 7 For, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upriglit ; and, and, behold, your sheaves came round al)out, and made obeisance to my sheaf. 8 And his brethren said to liim, Shalt tliou indeed reign over us ? or shalt thou indeed have dominion over us? And they hated liim yet tlie more for liis dreams, and for his words. 9 And lie dreamed yet another d renin, and told it to his l)retlireii, and said. Behold, 1 li:i\-e dreniiied yet a THE GENEALOGIES OF YA'AQ6b. 315 dream ; and, behold, the sun and the moon and eleven stars made obeisance to me. 10 And he told it to his father, and to his brethren : and his father rebuked him, and said unto him, What is this dream that thou hast dreamed ? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth ? 11 And his brethren envied him ; but his father kept the saying in mind. * [Ya'aqob sent Yoseph to his brethren, who were feeding their father's flocks. J 18 And they saw him afar off, and before he came near unto them, they conspired against him to slay him. 19 And they said one to another, Behold, this master of dreams cometh. 20 Come now therefore, let us slay him, and cast him into one of the cisterns, and we will say. An evil beast hath devoured him ; and we shall see what will become of his dreams. 21 And Eeuben heard it, and delivered him out of their hand ; and said, Let us not take his life. 22 And Eeuben said unto them. Shed no blood ; cast him into this cistern that is in the wilderness, but lay no hand upon him: that he might deliver him out of their hand, to restore him to his father. 24 And they took him, and cast him into the cistern ; and the cistern was empty, there was no water in it. 28 And there passed by Midyanim, merchantmen ; and they drew and lifted up Yoseph out of the cistern. * (And they sold him to the Midyanim). 316 THE BOOK OF GENESIS 29 And Eeubeii returned unto the cistern ; and, behold, Yoseph was not in tlie ristern ; and lie rent liis clothes. 30 And lie returned unto his brethren, and said, The child is not ; and I, whither shall I go ? *[And they sent and told their f;ither, An evil beast hath devoured Yoseph.] 34 And Ya'aqob rent his garments, and put sack- cloth upon his loins, and mourned for his son many days. 35 And all his sons and all his daughters rose up to comfort liim ; but he refused to be comforted ; and he said. For I will go down to Sheol to my son mourn- ing. And his father wept for him. 36 And the Midyanim sold him into Migraim unto Potiphar, an eunuch of Para'oh's, the chief of the executioners. XL. 1 And it came to pass after these things that the cup-bearer of the king of Mi^Taim and his baker offended their lord the king of Miyraim. 2 And Para'oh was wroth against his two officers, against the chief of the cup-bearers, and against the chief of the bakers. 3 And he put them in ward in the house of the chief of the executioners, into the prison. 4 And the chief of the executioners charged Yoseph with them, and he ministered unto them, and they continued a season in ward. 5 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 cup-bearer and the THE GENEALOGIES OF YA'AQOB, 317 baker of the king of Mi^raim, which were bound in the prison. 6 And Yoseph came in unto them in the morning, and saw them, and, behokl, they were sad. 7 And he asked Para'oh's eunuchs, saying. Where- fore look ye so sadly to-day ? 8 And they said unto liim. We have dreamed a dream, and there is none that can interpret it. And Yoseph said unto them. Do not interpretations belong to Elohim ? tell it me, I pray you. 9 And the chief cup-bearer told his dream to Yoseph, and said to him, In my dream, behold, a vine was before me ; 10 And in the vine were three branches ; and it was as though it budded, and its blossoms shot forth ; and the clusters thereof brought forth ripe grapes : 11 And Para'oh's cup was in my hand ; and I took the grapes, and pressed them into Para'oh's cup, and I gave the cup into Para'oh's hand. 1 2 And Yosepii said unto him. This is the interpre- tation of it : the three branches are three days : 13 Within yet three days shall Para'oh lift up thine head, and restore thee unto thine office ; and thou shalt give Para'oh's cup into his hand, after the former manner when thou wast his cup-bearer. 14 But have me in remembrance when it shall be well with thee, and show kindness, I pray thee, unto me, and make mention of me unto Para'oh, and bring me out of this house : 15 For indeed I was stolen away out of the land of the 'Ebrim. 318 THE BOOK OF GENESIS 16 When the chief baker saw that the interpretation was good, he said unto Yoseph, I also was in my dream, and, behold, three baskets of white bread were on my head : 17 And in the uppermost basket there was all manner of bakemeats for Para'oh ; and the birds did eat them out of the basket upon my head. 18 And Yoseph answered and said, This is the inter- pretation thereof: the three baskets are three days : 19 Within yet three days shall Para'oh lift up thy head from off thee, and shall hang thee on a tree ; and the birds shall eat thy flesh from off thee. 20 And it came to pass the third day, which was Para'oh's birthday, that he made a feast unto all his servants : and he lifted up the head of the chief cup- bearer and the head of the chief baker among his servants. 21 And he restored the chief cup-bearer unto his office of cup-bearer again ; and he gave the cup into Para'oh's hand : 22 But he hanged the chief baker, as Yoseph had interpreted to them. 23 Yet did not the chief cup-bearer remember Yoseph, but forgot him. XLI. 1 And it came to pass at the end of two full years, that Para'oh dreamed : and, behold, lie stood by the river. 2 And, behold, there came up out of the river seven kine, well favoured and fatfleshed ; and they fed in the reed-grass. 3 And, behold, seven other kine came up after them I THE GENEALOGIES OF YA'AQOB. 319 out of the river, ill favoured and leanfleshed ; and stood by the other kine upon the brink of the river. 4 And the ill favoured and leanfleshed kine did eat up the seven well favoured and fat kine. So Para'oh awoke. 5 And he slept and dreamed a second time : and, behold, seven ears of corn came up upon one stalk, rank and good. 6 And, behold, seven ears, thin and blasted with the east wind, sprung up after them. 7 And the thin ears swallowed up the seven rank and full ears. And Para'oh awoke, and, behold, it was a dream. 8 And it came to pass in the morning that his spirit was troubled ; and he sent for all the interpreters of Mi9raim, and all the wise men thereof: and Para'oh told them his dream ; but there was none that could interpret them unto Para'oh. 9 Then spake the chief cup-bearer unto Para'oh, saying, I will make mention of my faults this day : 10 Para'oh was wroth with his servants, and put me in ward in the house of the chief of the executioners, me and the chief baker : 11 And we dreamed a dream in one night, I and he ; we dreamed each man according to the interpretation of his dream. 12 And there was with us there a young man, an 'Ebry, a slave of the chief of the executioners ; and we told him, and he interpreted to us our dreams ; to each man according to his dream he did interpret. 13 And it came to pass, as he interpreted to us, so it 320 THE BOOK OF GENESIS was ; I was restored unto mine office, and lie was hanged. 14 Then Para'oh sent and called Yoseph ; and he shaved himself, and changed his raiment, and came in unto Para'oh. 15 And Para'oh said nnto Yoseph, T have dreamed a dream, and there is none that can interpret it : and I have heard say of thee, that when thon hearest a dream thou canst interpret it. 16 And Yoseph answered Para'oh, saying, It is not in me : Elohim shall give Para'oh an answer of peace. 17 And Para'oh spake nnto Yoseph, In my dream, behold, I stood upon the brink of the river : 1(S And, behold, there came up out of the river seven kine, fatfleshed and well favoured ; and they fed in the reed-grass : 19 And, behold, seven other kine came up after them, i)oor and very ill favoured and leanfieshed, such as I never saw in all the land of Mi9raim for badness : 20 And the lean and ill favoured kine did eat up the first seven fat kine : 21 And when they had eaten them up, it could not be known that they had eaten them ; but they were still ill favoured, as at the beginning. So I awoke. 22 And I saw in my dream, and, behold, seven ears came up upon one stalk, full and good : 23 And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them : 24 And the tliin ears swallowed up the seven good ears : and I told it unio llic interpreters ; l)iit there was none that could declare it to me. THE GENEALOGIES OF YA'AQOB 321 25 And Yoseph said unto Para'oh, The dream of Para'oh is one : what Elohim is about to do he hath dechired unto Para'oh. 26 The seven good kine are seven years ; and the seven good ears are seven years : the dream is one. 27 And the seven lean and ill favoured kine that came up after them are seven years, and also the seven empty ears blasted with the east wind ; they shall be seven years of famine. 28 That is the thing which I spake unto Para'oh ; what Elohim is about to do he hath showed unto Para'oh. 29 Behold, there come seven years of great plenty throughout all the land of Migralm : 30 And there shall arise after them seven years of famine ; and all the plenty shall be forgotten in the land of Mi9raim ; and the famine shall consume the land ; 31 And the plenty shall not be known in the land by reason of that famine which followeth ; for it shall be very grievous. 32 And for that the dream was doubled unto Para'oh twice, it is because the thing is established by Elohim, and Elohim Avill shortly bring it to pass. 33 Now therefore let Para'oh look out a man dis- creet and wise, and set him over the land of Miyraim. 34 Let Para'oh do this, and let him appoint overseers over the land, and take up the fifth part of the land of Miyraim in the seven plenteous years. 35 And let them gather all the food of these good years that come, and lay up corn under the hand T 322 THE BOOK OF GENESIS of Para'oli for food in the cities, and let them keep it. 36 And the food shall be for a store to the land a^^ainst the seven years of famine, which shall be in the and of Mi^rfiim ; tliat tlio laud perisli not through tlie faiuiue. 37 And the thing was good in the eyes of Tara^oh, and in the eyes of all his servants. 38 And Para'oh said unto his servants, Can we find such a one as this, a man in whom the spirit of Elohim is ? 39 And Para'oh said unto Yoseph, Forasmuch as Elohim hath showed thee all tliis, there is none so dis- creet and wise as thou : 40 Thou shall be over my house, and according unto thy word shall all my people do homage : only in the throne will I be greater than thou. 41 And Para'oh said unto Yoseph, See, I have set thee over all the land of Micraim. 42 And Para'oh took off his signet ring from his hand, and put it upon Yoseph's hand, and arrayed him in vestures of fine byssus, and })ut a gold chain about his neck ; 43 And he made him to ride in tlie second cliariot which he had ; and they cried before him. Bow the knee : and he set him over all the land of Mi^r^im. 44 And Para'oh said unto Yoseph, I am Para'oh, and Avithout thee shall no man lift up his hand or his foot in all the land of Mi9raim. 45 And Para'oh called Ynse])h"s name (Japhenath- Pa'aneah. and he gave liim to wife Asenath, tlio THE GENEALOGIES OF YA'AQ6b 328 daughter of Poti-phera priest of On. And Yosepli went out over the hmd of Miyraim. 4G And Yoseph was thirty years old when he stood before Para'oh king of Miyraim, and Yoseph went out from the presence of Para'oh, and went throughout all the land of Miyraim. 47 And in the seven plenteous years the earth brouglit forth by handfuls. 48 And he gathered up all the food of the seven years which were in the land of Miyraim, and laid up the food in the cities : the food of the field, which was round about every city, laid he up in the same. 50 And unto Yoseph were born two sons before the year of famine came, which Asenath the daughter of Poti-phera priest of On bare unto him. * [And the name of the eldest was Menassheh, and the name of the second Ephraim.] 53 And the seven years of plenty, that was in the land of Miyraim, came to an end. 54 And the seven years of famine began to come, according as Yoseph had said : and there was famine in all lands ; but in all tlie land of Miyraim there was bread. 55 And when all the land of Miyraim was famished, the people cried to Para'oh for bread : and Para'oh said to all Miyraim, Go unto Yoseph ; what he saith to you, do. 56 And the famine was over all the face of the earth : and Yoseph opened all the storehouses, and sold unto Mi^raim. 57 And all countries came into Miyraim to Yoseph Y 2 324 THE BOOK OF GENESIS for to buy corn ; because the famine was sore in all the earth. XLII. 1 Now Ya'aqob saw that there was corn in Mi^raini, and Ya'aqob said unto his sons, Why do ye look one upon another ? 2 And he said, Behold, I have heard that there is corn in Mi9raim : get you down thither, and buy for us from thence ; that we may live, and not die. 3 And Yoseph's ten brethren went down to buy corn from Mi^raim. 4 But Binyamin, Yoseph's brother, Ya'aqob sent not with his brethren ; for he said. Lest peradventure mis- chief befall him. 6 And Yoseph was the governor over the land : he it was that sold to all the people of the land : and Yoseph's brethren came, and bowed down themselves to him with their faces to the earth. 7 And Yoseph saw his brethren, and he knew them, but made himself strange unto them, and spake roughly with them ; and he said unto them, Whence come ye ? And they said. From the land of Kena'an to buy food. 8 And Yoseph knew his brethren, but they knew not him. 9 And Yoseph remembered the dreams which he dreamed of them, and said unto them. Ye are spies ; to see the nakedness of the land ye are come. 10 And they said unto him, Nay, my lord, but to buy food are thy servants come. 11 We are all one man's sons ; we are true men, thy servants are no spies. THE GENEALOGIES OF YA'AQOB 325 12 And he said unto them, Nay, but to see the nakedness of the land ye are come. 13 And they said. We thy servants are twelve brethren, the sons of one man in the land of Kena'an ; and, behold, the youngest is this day with our father, and one is not. 14 And Yoseph said unto them, That is it that I spake unto you, saying. Ye are spies : 15 Hereby shall ye be proved : by the life of Para'oh ye shall not go forth hence, except your youngest brother come hither. 16 Send one of you, and let him fetch your brother, and ye shall be bound, that your words may be proved, whether there be truth in you : or else by the life of Para'oh surely ye are spies. 17 And he put them all together into ward three days. 18 And Yoseph said unto tliem the third day. This do, and live ; for I fear God : 19 If ye be true men, let one of your brethren be bound in your prison house ; but go ye, carry corn for the famine of your houses : 20 And bring your youngest brother unto me ; so shall your words be verified, and ye shall not die. And they did so. 21 And they said one to another. We are verily guilty concerning our brother, in that we saw the distress of his soul, when he besought us, and we would not hear ; therefore is this distress come upon us. 22 And Reuben answered them, saying, Spake I not unto you, saying. Do not sin against the child ; and ye would not hear? therefore also, behold, his blood is required. 326 THE BOOK OF GENESIS 23 And they knew not thatYoseph understood them, for there was an interpreter between them. 24 And he turned hhnself about from them, and wept ; and he returned to them, and spake to tliem, and took Shime'on from among tliem, and bound him before their e3^es. 25 Tlien Yoseph commanded to fill their vessels with corn, and to restore every man's money into his sack, and to give them provision for the way : and thus was it done unto tliem. 2G And they loaded their asses with their corn, and departed thence. 29 And they came unto Ya'aqob their father, unto the land of Kena'an, and told him all that had befallen them ; saying, 30 The man, the lord of the land, spake roughly with us, and took us for spies of the country. 31 And we said unto liim, We are true men, we are no spies : 32 We be twelve bretln^en, sons of our father ; one is not, and the youngest is this day with our father in the land of Kena'an. 33 And t]ie man, the lord of the land, said unto us, Hereby shall I know that ye are true men ; leave one of your brethren with me, and take corn for the famine of your houses, and go your way : 34 And bring your youngest brother unto me ; then shall I know that ye are no spies, but tliat ye are true men : so will I deliver you your l)rotlier, and ye shall traffick in the land. 35 And it cnnio to pass as tlioy omj^tiod their sacks. THE GENEALOCIIKS OF YA'AQOB ;)27 that, behold, every man's purse of money was in his sack : and when they and their father saw their purses of money, tliey were afraid. 36 And Ya'aqob their father said unto them. Me have ye bereaved of my children : Yoseph is not, and Sliime'on is not, and ye will take Binyamin away : all these things are upon mc. 37 And Eeuben spake unto his father, saying, Slay my two sons, if I bring liim not to thee ; deliver him into my hand, and I will bring him to thee again. 38 And he said. My son shall not go down with you ; for his brother is dead, and he only is left : if mischief befall him by the way in which ye go, then shall ye bring down my gray hairs with sorrow to Sheol. XLV. 3 And Yoseph said unto his brethren, I am Yoseph : doth my father yet hve ? And his brethren could not answer him : for they were troubled at his presence. 4 And Yoseph said unto his bretliren. Come near to me, I pray you. And they came near. And he said, I am Yoseph your brother, whom ye sold into Mi9raim. 5 And now be not grieved, nor angry with your- selves, that ye sold me hither : for Elohim did send me before you to preserve life. 6 For these two years hath the famine been in the land : and there are yet five years, in the wliich tliere sliall be neither plowing nor harvest. * The latest editor having adopted the narrative of the Elohist for the second interview of Yoseph with his brethren, and the mode in which he made himself known to them, the narrative of the Elohist is entirely lost, as far as this part of his work is concerned. His portion of the narrative recom- mences at the moment when Yoseph makes himsslf known. 828 THE BOOK OF GENESIS 7 And Elohiin sent me before yoii to preserve yon a remnant in tlie eartli, and to save yon alive by a great deliverance. 8 So now it was not you that sent me hitlier, bnt Elohim ; and lie hath made me a grand-master of Para'oh's, and lord over all his house, and ruler over all the land of Mi^raim. 9 Haste ye, and go up to my father, and say unto him. Thus saith thy son Yoseph, Elohim hath made me lord of all Mi^raim : come down unto me, tarry not : 10 And thou shalt dwell in the land of Goshen, and thou shalt be near unto me, thou and thy children, and thy children's children, and thy flocks, and thy herds, and all that thou hast : 11 And there will I nourish thee ; for there are yet five years of famine ; lest thou come to poverty, thou, and thy household, and all that thou hast. 12 And, behold, your eyes see, and the eyes of my brother Binyamin, that it is my mouth that speaketh unto you. 13 And ye shall tell my father of all my glory in Mi9raim, and of all that ye have seen ; and ye shall haste and bring down my father hither. 21 [Yoseph] gave them provision for the way. 22 To all of them he c^ave each man chancres of raiment ; bnt to IMnyjimin he gave three hundred (shekels) of silver, and five clianges of raiment. 23 And to his father he sent after tliis niannei- ; ten asses laden with tlie good things of Mivraini. and ten she-asses laden witli corn and bread and victual foi" his father by tlie wa}". THE GENEALOGIES OF YA'AQOB :?29 24 So he sent his brethren away, and they departed ; and he said unto them, See that ye fall not out bj^ the way. 25 And they went up out of Migraim, and came into the land of Kena'an unto Ya'aqob their father. XLVI. 6 And they took their cattle, and their goods, which they had gotten in the land of Kena'an, and came into Mi9raim, Ya'aqob and all his seed with him : 7 His sons, and his sons' sons with him, his daughters, and his sons' daughters, and all his seed brought he with him into Mi^raim. 8 And these are the names of the Bene-Yisrael, which came into Mi^raim, Ya'aqob and his sons : Eeilben, Ya'aqob's firstborn. 9 And the sons of Reuben ; 'Hanoch, and Phallu, and 'Hebron, and Karmy. 10 And the sons of Shime'on ; Yemuel, and Yamin, and Ohad, and Yachin, and Qo'har, and Sha'ul, the son of the Kena'anith. 11 And the sons of Levy ; Gershon, and Qehath, and Merary. 12 And the sons of Yehudah ; 'Er, and Onan, and Shelah, and Pere^, and Zara'h ; but 'Er and Onan died in the land of Kena'an. And the sons of Pere^ were 'Hegron and 'Ham id. 13 And the sons of Yissachar ; Tola', and Puvilh, and Yob, and Shimron. 14 And the sons of Zebulun ; Sered, and Elon, and Ya'hle^l. 15 These are the sons of Leah, which she bare unto 300 THE BOOK OF GENESIS Ya'aqob in Paddan-Aram, with his daugliter Dinah : his sons and liis daughters were thirty and three per- sons in all.^ 16 And the sons of Gad ; C^'i])hy6n, and 'Haggy^ Shiiny, and E^bon, 'Ery, and Arody, and Arely. 17 And tlie sons of Asher ; Yimnah, and Yishvah, and Yislivy, and Beryali, and Sera'h tlieir sister: and the sons of BeryTih ; 'Heber, and Malkieh 18 These arc the sons of Zilpah, whicli Laban gave to Leah his daughter, and these she bare unto Ya'aqob, even sixteen souls. 19 The sons of Ea'hel Ya'aqob's wife ; YosOpli, and Binyamin. 20 And unto Yoseph in the hind of Mi^raim were born Menassheh and Ephraim, which Asenath the daughter of Poti-phera priest of On bare unto him. 21 And the sons of Binyamin ; Behi', and Becher, and Aslibcl, Gcra, and Na'aman, E'liy, and Eosli, Mu])pim, and Tluppim, and Ard. 22 These are the sons of Ea'liel, which were born to Ya'aqob : in all fourteen persons. 23 And the sons of Dan ; 'Hushim. 24 And tlie sons of Naphtaly ; Ya'h(;ecl, and Guny, and Ye^er, and Shillcm. 25 These are the sons of Billuih, which Laban gave unto Ea'hel his daughter, and these she bare unto Ya'a- qob : in all seven persons. 20 All tlic ])ersons tliat came willi Ya'aqob into Mi^raim, whidi came out of liis loins, besides Ya'aqob's sons' wives, were threescore and six in iium1)cr. ' Set' iu)l(- initf. (Ill cliap. xl\i. I ">. THE GENEALOGIES OF YA'AQOb 331 27 And the sons of Yoseph, which were born to him in Migraim, were two : all the persons of the house of Ya'aqob, which came into Mi9raim were threescore and ten,^ XLVII. 7 And Yoseph brought in Ya'aqob his father, and set him before Para'oh : and Ya'aqob blessed Para'oh. 8 And Para'oh said unto Ya'aqob, How many are the days of the years of thy life ? 9 And Ya'aqob said unto Para'oh, The days of the years of my pilgrimage are an hundred and thirty years : few and evil have been the days of the years of my life, and they have not attained unto the days of the years of the life of my fathers in the days of their pilgrimage. 10 And Ya'aqob blessed Para'oh, and went out from the presence of Para'oh. 11 And Yoseph placed his father and his brethren, and gave them a possession in the land of Mi^raim, in the land of Ka'meses, as Para'oh had commanded. 12 And Yoseph nourished his father, and his brethren, and all his father's household, with bread, according to their families. 27 And they gat them possessions therein, and Avere fruitful, and multiplied exceedingly. 28 And Ya'aqob lived in the land of Mi^raim seven- teen years : so the days of Ya'aqob, the years of his life, were an hundred forty and seven years. XLVIII. 1 And it came to pass after these things, that one said to Yoseph, Behold, thy father is sick : and he took with him his two sons, Menassheh and Ephraim. ' As to tlip.so nmnlieiR spp the iintn on oI:ap. xlvi. 27. 332 THE BOOK OF GENESIS 2 And one told Ya'aqob, and said. Beliold tliy son Yoseph cometli unto thee. 3 And Ya'aqob said unto Yoseph, El-Shadday (Go( Almighty) appeared unto nie at Luz, in the land o Kena'an, and blessed me, 4 And said unto me, Behold, I will make thee fruit- ful, and multiply thee, and I will make of thee a com- pany of peoples ; and will give this land to thy seed after thee for an everlasting possession. 5 And now thy two sons, which were born unto thee in the land of Mi9raim before I came unto thee in Mi^raim, are mine ; Ephraim and Menassheh, even as Eeuben and Shime'on shall be mine. 6 And thy issue, which thou hast begotten after them, shall be thine ; they shall be called after the name of their brethren in their inheritance. 7 And as for me, when I came from Paddan, Ea'hel died by me in the land of Kena'an in the way, when there was still some way to come unto Ephrath : and I buried her there. ^ XLIX. 28 [Ya'aqob called his sons together] and blessed them ; every one according to his ])lessing he blessed them. 29 And he charged tlicm, and said unto them, I am to be gathered to my people : bury me with my fathers in the cave that is in the field of 'Ephron the 'Hitty, ' Ya'aqoL's speech comes to this abrupt teiniination in the text as we have it, and there is no close to this verse. It must evidently have had one, however — some ehar^re, probahly, which was contained in a verse now lost. THE GENEALOGIES OF YA'AQOb 333 30 In the cave that is in the field of Machpelah, which is before Mamre, in the land of Kena'an, which Abraham bought with the field from 'Ephron the 'Hitty, for a possession of a biiryingplace : 31 There they buried Abraham and Sarali his wife : there they buried Yi9e'haq and Eibqah his wife ; and there I buried Leah : 32 The field and the cave that is therein, which was purchased from the Bene-'Heth. 33 And when Ya'aqob had made an end of charging his sons, he gathered up his feet into the bed, and yielded up the ghost, and was gathered unto his people. 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