810
EXODUS
EXODUS
E— /VotM, 80", i!e« no a: lord of (wife, etc), Deb. ba'al, RV marritd, owner, etc 21>- »». «. 2a»b 34.V38 228.lif.l4f. 2414 Qn 2()> 87i» Nu 21»* Job 2411 In J only once, in the poem Gn 49" ; bondtcoman 2» 21'. *>■ *f. W (Heb. word never used by J) ; stress on severity of Qod 2321 3233 Nu 23i» Joa 2419 ; Aaron ami UuT 2414 171»1>J rings {i.e. for ears) 322f. Gn 354 jg gMf- >perh. E): tin 3221. aw. Qn 20a»; florei 336, see I D-.pUlar of doud 3S>i\ nee C a.
IV. The Laws in Exodus.
The four earliest Heb. codes occur in this seotion, all in an expanded form. The principal additions have been shown above (end of III B) ; they either interrupt the context, or contrast with it in phrase- ology or material, or seem to be quotations inserted from elsewhere. Limits of space forbid any further attempt to justify their excision from the orig. sources.
It is now generally agreed that E contained three out of the four codes. This confirms the view that this document, like others, represents the end of a long process, during which various elements were successively assimUated. Moreover, those who combined E with J (referred to as R'"), who added D (R""), who finally incorporated the whole in P (R'), naturally in the case of such im- portant material showed at its strongest the desire to preserve all they could. Is it unreason- able to conjecture that each fresh combination re- quired some dislocation of the existing material to suit the new adjustment ? In the text as we now have it, E's three codes form together the basis of the Covenant. It has been suggested above that in E, in its final form as a separate document, the Decalogue was the basis of the Covenant, the Book of the Covenant led up to the Renewal of the Covenant, while the Book of Judgments belonged to Moses' parting words in the plains of Moab. If R'° used J's version of the Covenant to serve for the account of the Renewal of the Cov. (34''*), and, to preserve E's Book of the. Cov., put it back to form with the Decalogue the basis of the first Cov. ; and if R"*, inserting D in the section about the plains of Moab, kept the Book of Judgments by incorporating it with the Book of the Cov., then th» very order which we now have would liave been produced. That this actually took place is only conjecture ; but it was worth wliile showing how the present state of the text might have arisen ; and this solution has at least tlie merit tliat it only presupposes the action of causes which have been clearly traced at work elsewhere.
The Code* compared.
}—The Ten Word) of the Covenant (III C I-p above).— (The Mst piven is only the one thought best of several possible ones. Parallels in E are marked by the corresponding number. Laws in 3 codes are in LARGE CAPITALS : laws eiven by both J and E in Small Capitals) : (1) 5I0N0LATRY COM- MANDED; (2) IMAGES FORBIDDEN; (3) Tint feast op I'N-
L8AVKNED BRBAD, (4) THE SABBATH, (6) THB FEAST OP we*kl
or FiRSTPRuiTs, and (6) tok feast op i.voatherino, commandkd;
(7) BREAD with SACRIFICES TO BE UNLEAVENED ; (S) THE pa*90ver
$acrijice TO bk all coksi'ued; (9) firstfruits ksquiakd;
(10) eEBTQlNe OP 1 KID IN ITS DAM's MILK FORBIDDEN.
E^-The Decalogue. <X) MONOLATRY COMMANDED; (2) IMAGES FORBIDDEN ; false swearing forbidden ; (4) THE S.\BB.\TH enjoined ; reverence to parents commanded ; murder, adultery, theft, false witness, and covetousness forbidden.
It— The Book of the Covenant (III C v above). (1) MONO- LATRY (!) CO.MMANDED ; (2) IMAGES FORBIDDEN ; olUrs to be built as ordered, (9) firstfruits demanded : also firstlinos (cf. ISliir. J); the Sabbatical year, and (4) THE SABDATH COM.MANDED; also (3) THE feast op unleavened bread, (5) TUB feast of harvest or piRSTPRmrs, and (6) the feast op
INOATHERINO ; (7) BREAD WITH SACRIFICES TO BE LEAVENED ;
(8) TiiE/af of Ond'a feast to be all consohkd : (10) sketuino a
KID IN its DAU's MILH FORBIDDEN.
(It will be observed that, while the Decalogue (which see) contains both religious and moral laws, the other two concern only religion and the cultus, and are very closely parallel to one ancther).
E— Tlie Book of Judgments (21-239). This code contains a comprehensive series of laws, civil and criminal, all penetrated
by a high ethical and religious spirit. They seem drawn up, perhaps originally in sets of 5 or 10, for use by judges and magi» trates, but display no very definite order of arrangement. The appeal lies be/ore God, i.e. (presumablj') at the banctuar>', cf. 181S-28. With this code should be carefully compared Dt 12-28, which is based on it, and Lv 17-26, the Holiness Legislation, which presents mxtny parallels.
The chapters in P relating to the Tabernacle (which see) remain to be considered. They are not without difficulty, for a close inspection dis- covers reasons for believing that they are not all from the same hand. Tlie full proof of the analysis given above (end of III B) cannot be repro- duced here, but the nature of the principal line of argument can be seen from the accompanying table, which gives the sections in the order of 35-40 (Heb. text) = H^, while on either side are given references to 25-31 (Heb. text) = H', and 35-40 (Gr. text) = G. The letters indicate by their alphabetical order the order of sections in the text referred to ; and those sections in H' which are judged later than P« are marked by an italic capital. A moment's comparison of H' and H' shows large variations of order. But while the changes of order in A to K and M to U can be readily accounted for by the mere fact that H' records the fulfilment and H' the ordering, the passages L, W, X, Z, A', B' seem so out of place where they are that it is necessary to suppose them to be later tlian the context that would otherwise have contained them. The golden altar of incense ( W= m) is the most important case. (1) It is out of its natural place in H' ; (2) the term the altar in 27'"', and 100 times elsewhere in P* and (early) P", would be ambiguous if the altar were one of two, and is replaced in 38' etc. by a distinctive term, the altar of burnt-offering, and so constantly in the later strata of P* ; (3) the incense altar is not mentioned in G ; (4) in Lv 10 and Nu 16 we only read of censers for incense, and the