Hupfeld, however, whose analysis is very careful, thinks that he can discover traces of three original rec- ords, an earlier Elohist, a Jehovist, and a later Elohist. These three documents were, according to him, subse- quently united and aiTanged liy a fourth person, who acted as editor of the whole. His argument is inge- nious and worthy of consideration, though it is at times too elaborate to be convincing.
The following table of the use of the divine names in Genesis will enable the reader to form his own judg- ment as to the relative probability of the hypotheses
above mentioned. Much as commentators differ con- cerning some portions of the book, one pronouncing passages to be Elohistic which another, with equal con- fidence, assigns to the Jehovist, the fact is certain that whole sections are characterized by a separate use of the divine names. (See Quarry, Genesis, p. 400 sq.)
(1.) Sections in which Elohini is found exclusively, or nearly so : chap, i-ii, 3 (creation of heaven and earth); v (generations of Adam), except ver. 29, where Jehovah occurs ; vi, 9-22 (generations of Noali) ; vii, 9-24 (the entering into the ark), but Jehovah in ver. 16 ; viii, 1-19 (end of the flood) ; ix, 1-17 (covenant with Noah) ; xvii (covenant of circumcision), where, however, Jehovah occurs once in ver. 1, as compared with Elohim seven times ; xix, 29-38 (conclusion of Lot's historj') ; xx (Abraham's sojourn at Gerar), where again we have Jehovah once and Elohim four times, and Ha-elohim twice ; xxi, 1-21 (Isaac's birth and Ishmael's dismissal), only xxi, 1, Jehovah; xxi, 22-34 (Abraham's covenant with Abimelech), where Jehovah is found once ; xxv, 1-18 (sons of Kcturah, Abraham's death, aud the generations of Ishmuol), Elohim once; xxvii, 46-xxviii, 9 (Jacob goes to Ha- inan, Esau's marriage), Elohim once, and El Shaddai once ; xxxi (Jacob's departure from Laban), where Jehovah twice ; xxxiii-xxxvii (Jacob's reconciliation with Esau, Dinah and the Shechemites, Jacob at Beth- el, Esau's family, Joseph sold into Egypt). It should be observed, however, that in large portions of this section the divine name does not occur at all. (See below.) xl-1 (history of Joseph in Egypt) : here we have Jehovah once only (xii x, 18). [Exod. i-ii (Is- rael's oppression in Egypt, and birth of Moses as de- liverer).]
(2.) Sections in which Jehovah occurs exclusively, or in preference to Elohim : iv (Cain and Abel, and Cain's posterity), where Jehovah ten times and Elo- him only once ; vi, 1-8 (the sons of God and the daughters of men, etc.) ; vii, 1-9 (the entering into tlic ark), but Elohini once, vor. 9 ; viii, 20-22 (Noah's al- tar and Jehovah's blessing) ; ix, 18-27 (Noah and hir, sons) ; X (the families of mankind as descended from Noah) ; xi, 1-9 (the confusion of tongues) ; xii, 1-20 (Abram's journey first from Haran to Canaan, and then into Eg3'pt) ; xiii (Abram's separation from Lot) ; XV (Abram's faith, sacrifice, and covenant) ; xvi (Ha- gar and Ishmael), where "^X^ PX once; xviii-xix, 28 (visit of the three angers to Abram, Lot, destruction of Sodom and Gomorrah) ; xxiv (betrothal of Eebekah and Isaac's marriage) ; xxv, 19-xxvi, 35 (Isaac's sons, his visit to Aliimelech, Esau's wives); xxvii, 1-40 (Jacob obtains the blessing), but in ver. 28 Ha-elohim ; xx.x, 25-43 (Jacob's bargain with Laban), where, how- ever, Jehovah only once ; xxxviii (Judah's incest) ; xxxix (Jehovah with Joseph in Potiphar's house and in the prison). [Kxod. iv, 18-31 (Moses's return to Egypt) ; V (Pharaoh's treatment of the messengers of Jehovah).]
(3.) The section Gen. ii, 4-iii, 24 (the account of Paradise and the Fall) is generally regarded as Jeho- vistic, but it is clearly quite distinct. The divine name as there found is not Jehovah, but Jehovah Elo- him (in which form it only occurs once beside in the Pentateuch, Exod. ix, 38), and it occurs twenty times; the name Elohim being found three times in tiie same section, once in the mouth of the woman, and twice in that of the serpent.
(4.) In Gen. xiv the prevailing name is El-Elyon (Auth.Vers. "the most high God"), and only once, in Abrani's mouth, "Jehovah, the most high God," which is quite intelligil^le.
(5.) Some few sections are found in which the names Jehovah and Elohim seem to be used promiscuously. This is the case in xxii, 1-19 (the offering up of Isaac) ; xxvlii, 10-22 (Jacob's dream at Bethel) ; xxix, 31- XXX, 24 (birth and naming of the eleven sons of Ja«
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colt) ; and xxxii (Jacob's wrestling with the angel). [Exod. iii, 1-iv, 17 (the call of Jloses).]
(G.) It is worthy of notice that of the other divine names Adonai is always found in connection with Je- hovah, except Gen. xx, 4 ; whereas El, El-Shaddai, etc., occur most frequently in the Elohistic sections.
(7.) In the following sections neither of the divine names occur : Gen. xi, 10-32 ; xxii, 20-24 ; xxiii ; XXV, 27-34; xxvii, 40-45; xxix, 1-30; xxxiv; xxxvi; xxxvii; xl [Exod. ii, 1-22].
IV. The historical character of the contents of Gen- esis forms a more comprehensive subject of theological discussion. It is obvious that tiie opinions regarding it must be principally influenced bj' the dogmatical views and principles of the respective critics them- selves. Hence the great variety of opinion that still prevails on that subject. Some, as Vatke, Von Boh- len, and others, assert that the whole contents of Gen- esis are uniiistorical. Tuch and others consider Gen- esis to be interwoven with mythical elements, but think that tlie rich historical elements, especially in the account of the patriarchs, can be clearly discerned. Some, again, limit the nij'thological part to the first two chapters only ; while others perceive in the whole book a consistent and trul}' historical impress. The field of controversy is here so extensive, and the argu- ments on both sides are so numerous, that we must content ourselves in this article with a very few re- marks on tlie subject.