In order to shew the advantage of reading the foregoing along with the article on which it animadverts, we give a quotation from it on alleged " Parallel Narratives " and divergent laws, in the Pentateuch:-
" This view is supported by the fact, that even as it now stands the history sometimes gins more than one account of the same event, and that the Pentateuch often gives several laws on the same subject. Of the latter we have already had one example, but for our present argument the main point is not diversity of enactment, which may often be only apparent, but the existence within the Pentateuch of distinct groups of laws partly taking up the same topics. Thus the legislation of Ex. 20-23 is partly repeated in ch. 34., and on the passover and feast of unleavened bread we have at least six laws, which, if not really discordant, are at least so divergent in form and conception that they cannot be all from the same pen. (Ex. 12:1-28;13: 3-10, 23:15; 34:18; Lev. 23:5-14, Deut. 16) Of historical duplicates the most celebrated are the two-fold history of the creation and the flood, to which we must recur presently. The same kind of thing is found in the later books; for example, in the account of the way in which Saul became king, where it is scarcely possible to avoid the conclusion that 1 Sam. 11:1-11 should attach directly to
ch. 10: 16 (of. 10: 7).
" The extent to which the historical books are made up of parallel narratives, which, though they cover the same period, do not necessarily record the same events, was first clearly seen after Astruc (1753 A.D.) observed that the respective uses of Jehovah (Lone) and Elohim (God) as the name of the Deity afford a criterion by which two documents can be dissected out of the book of Genesis. That the way in which the two names are used can only be due to difference of authorship is now generally admitted, for the alternation corresponds with such important duplicates as the two accounts of creation, and is regularly accompanied through a great part of the book by unmistakeable peculiarities of language and thought, so that it is still possible to reconstruct at least the Elohim document with a completeness which makes its original independence and homogeneity matter of direct observation. The character of this narrative is annalistic, and where other material fails, blanks are supplied by genealogical lists. Great weight is laid on orderly development, and the name Jehovah is avoided in the history of the patriarchs in order to give proper contrast to the Mosaic period (of. Gen. 17:1; Ex. 6:3); and, accordingly, we find that the unmistakeable secondary marks of this author run through the whole Pentateuch and Joshua, though the exclusive use of Elohim ceases at Ex. 6 Of course the disappearance of this criterion makes it less easy to carry on an exact reconstruction of the later parts of the document; but on many points there can be no uncertainty, and it is clearly made out that the author has strong priestly tendencies, and devotes a very large proportion of his space to liturgical matters. The separation of this document may justly he called the point of departure of positive criticism of the sources of the Old Testament; and present controversy turns mainly on its relation to other parts of the Pentateuch. Of these the most important are-1. The Jehovistic narrative, which also begins with the creation, and treats the early history more in the spirit of prophetic theology and idealism, containing, for example, the narrative of the fall, and the parts of the history of Abraham which are most important for Old Testament theology. That this narrative is not a mere supplement to the other, but an independent whole, appears most plainly in the story of the flood, where two distinct accounts have certainly been interwoven by a third hand. 2, Many of the finest stories in Genesis, especially great part of the history of Joseph, agree with the Elohim document in the name of God, but are widely divergent in other respects. Since the researches of Hupfeld, a third author, belonging to northern Israel, and specially interested in the ancestors of the northern tribes, is generally postulated for these sections. His literary individuality is in truth sharply marked, though the limits of his contributions to the Pentateuch are obscure." [The reader, by turning back to p. 28, and reading on, will be able to decide for himself whether this be sound learning and valuable information, or rationalistic folly and utter incapacity to grasp the mind of the Spirit in Divine Revelation.-Ed.)