eral interpretation, or are to be regarded as purely historical. But they must be considered in part as the results of theocratic-religious, or simply religious pragmatism, and partly as mythical histories. Under these circumstances, they will not yield the historian any certain results, until historical criticism is applied to them."]"

§ 137.

2. IN REFERENCE TO THEIR LITERARY ORIGIN.

The greatest part of these books are not the work of one hand, nor do they preserve their primitive form, but have principally arisen from compilation, either by weaving together and connecting different narratives, or by making extracts from larger historical works. In the historical literature of the Hebrews, we must separate the composition of independent history from mere historical compilation. The first is earlier, and belongs to the period when literature flourished in full bloom; while the latter indicates its decaying vigor.

Theocratical historiography probably owes its origin and formation to theocratical men, the prophets and the priests,' since many prophets are actually referred to as

[Berger, Practische Einl. in A. B. vol. ii. p. xiii., sqq.` On this subject, see the following works: On the phrase," God spake," in O. T., Henke's Mag. vol. ii. p. 333, sqq., vol. iii. p. 1.] Hezel's Geist und Phil. der Sprache d. Alten Welt. vol. i. Gabler, Journal Theol. Lit. vol. ii. p. 43. Bertholdt, Einleit. vol. iii. p. 748, sqq. Augusti, § 84.

b Augusti, 1. c. § 87. The Hebrew kings, however, had their annalists, (.) It is doubtful whether they were prophets. The transcription of the Law was, perhaps, the duty of the priest.

[Some think the school of the prophets performed the office of modern historical societies," and "academies of science," and that their productions were published anonymously, because they derived their authority

the authors of historical documents. This fact explains the great uniformity of all the historical books, both as to their plan and manner of execution. But their origin from compilation, connected with the one-sided theocratical pragmatism, plainly shows why so many chasms are left in the history, and why so many things are related very imperfectly and briefly.

CHAPTER I.

THE BOOKS OF MOSES."

§ 138.

THEIR NAMES.

THE Jews named the entire work from its chief part, the Law, (i, ó vóuos,) and, from its original

from the whole school, and not from the name of the writer. See Nachtigal's essay on this subject, in Eichhorn's Allg. Bib. vol. ix. p. 379, sqq.]

a

Clerici Comment. Rosenmüller, Schol.

Henr. Ainsworth, Annotations upon the Five Books of Moses; Lond. 1627, fol.

Jac. Bonfrerii Pentat. Mos. comm. illustratus; Antw. 1625, fol.

Jo. Ad. Osiandri Comm. in Pentat.; Tüb. 1675, sqq. 5 vols. fol.

Jo. Markii Comm. in præcipuas quasd. Partes Pentateuchi; Lug. Bat. 1721, 4to.

J. S. Vater, Comm. über den Pentateuch, mit Einleitt. z. d. einz. Abschnitten, der eingeschalt. Uebers. von Dr. Alex. Geddes merkwürdigeren krit. u. exeg. Anmerkk. u. einer Abhandl. über Moses und die Verfasser des Pentateuchs; Halle, 1802-1805, 3 vols.

Jul. Sterringa, Observatt. phil. sac. in Pentateuchum; Lug. Bat. 1721, 4to. J. F. Gaab, Beiträge zur Erklär. des 1, 2, u. 4 B. Mose; Tüb. 1796.

Jo. Gerhardi Comm. in Genes.; Jen. 1693, 4to.

Seb. Schmidt, Jo. Mercer. Comm. in Gen.

Haitsma, Curæ philol. exeget. in Genes.; Franequ. 1753, 4to. Comm. in Exod.; 1771, 4to.

division into five books, the five fifths of the Law, (mian waan man.) The Greeks' named it IIɛvtáτευχος, that is, Βίβλος Πεντάτευχος, and the Latins called it Pentateuchus, that is, liber Pentateuchus."

The Jews call single books by their initial words, and the Christians name them according to their contents."

§ 139.

CONTENTS OF THESE BOOKS.

1. GENESIS. (.)

The history of the establishment of the theocracy is contained in these books, in the following order: Ac

Hensler, Bemerkk. üb. Stellen in d. Psalm. u. d. Gen.; Hamb. 1791, 8vo. Pentateuchus Hebr. et Gr. c. Annotatione perp. ed. G. A. Schumann, vol. i. Gen. compl.; Lips. 1829.

[Hartmann, Forschungen üb. die 5 BB. Moses; Rost. 1831.

Diodati, Annotations on the Bible, translated from the Italian; Lond. 1664, fol. Geddes, Holy Bible; 1792, sqq. 3 vols. 4to. Kidder, Commentary on the Five Books, &c.; 1694, 2 vols. 8vo. Jamieson, Critical and Practical Expos. of the Pentateuch; 1748, fol. Hughes, Analytical Exposition of the First Book of Moses, &c.; 1672, fol. Graves, Lectures, &c.; 1815, 2 vols. 8vo. Other works on the whole or a part of the Pentateuch have been written or compiled by the following authors: Durell, Lightfoot, (A Handful of Gleanings, &c.,) Dawson, Harwood, Franks, Dimock, Fuller, Rudge, Hopkins, &c.]

Josephus recognizes this division, (C. Ap. i. 8;) but it does not appear to be alluded to in 1 Cor. xiv. 19, as Jerome supposes, (Ep. 103 ad Paulinum, tom. iv. pt. 2, p. 572:) Huc usque Pentateuchus, quibus quinque verbis loqui se velle apostolus in ecclesia gloriatur.

Origen, xiv. in Joh. p. 218.

See Tertullian, Cont. Marc. vol. i. p. 10. Compare, on the other side, Stange, Cujus Generis est Pentateuchus? in Keil's and Tzschirner's Anal. vol. i. 1 pt.

, סֵפֶר יְצִירָה נִזִיקִין :The following names also occur among the Jews 4

(Comp. Buxtorf, Lex. Talm. p. 1325,) in, or nip ';

cording to the opinion of the Hebrews, the theocracy is the centre and object of the whole history of the world; it is therefore related in Genesis, that the ground of it was laid immediately after the creation of the world; that the people of God was gradually separated from the other people, and the promise of the holy land, and of the holy constitution, was made to the patriarchs; and that even the fundamental laws of the state were then given.

Besides these principal matters, there are genealogical and ethnographical accounts and fragments of the first history of the human race inserted, as well as family histories of the descendants of Abraham. Among these, those which relate to Abraham, Jacob, and Joseph, are the most conspicuous."

[It has often been asserted that the book of Genesis was designed to serve as an introduction to the Law. Thus, it is supposed, the fact that Adam and Eve were forbidden to eat of a certain tree, is related to sanction the prohibition of certain kinds of food forbidden to the Jews. The sad consequences which followed Adam's transgression were to warn the Jews against a similar offence. The misfortune which befell Lamech after marrying two wives, was "to show the Jews why the Law was not favorable to polygamy." When the sons of God dwelt with the daughters of men, the race became corrupt, and the deluge was sent to punish

a

The following passages are the most important to show the theocratic plan of the book, which has a certain unity in its present form: Gen. ii. 3, ix. 1-17, 20—27, xii. 1—3, xiii. 14-17, xv. xvii. xix. 30-38, xxi. 1—20, xxiii. xxiv. 2—8, xxv. 1—6, 19—34, xxvii. xxviii. xxxv. 9—15, xxxvi. 6, xlvi. 1-7, xlviii. xlix. l. 7—13. See De Wette, Kritik der Israelit. Gesch., or Beiträge ins A. T. vol. ii. Ewald, Gen. § 17, 18. Tuch, 1. c. p. xxi.

Long passages, like xiii. 14-17, and xxiii., may be apologetic, in the proper sense of the word; i. e. designed to show the Hebrew nation was the favorite of Heaven, and that their customs and laws were very ancient. See Augusti, § 108.

them. This was related to warn the Hebrews of the consequences that would ensue if they should marry the women of Canaan." Such assertions are entirely arbitrary. It might with equal truth be said Genesis was designed as an introduction to the Psalms, or to the book of Ecclesiastes. The book simply records the uncertain and mythical history of the Hebrew race, from Adam till the descent to Egypt. Abraham, therefore, is the most conspicuous character in the book. From him the history goes back in two genealogical lines, - from Seth, before the flood, from Shem, after it. After Abraham, his descendants were the only heroes of the story. Various statements and accounts came in as subsidiary to this general plan. This book was, doubtless, of great value to the Hebrews, as it is to us a priceless relic of olden times.

and

you

athes breathe the

in

See North

358

VII. pp. 35

"Read it as two historical works' of the old world,' says Eichhorn, “the air of its age and country in Forget the age you live in, and the knowledge it affords you, you can enjoy the book in the met do this jeter spirit of its origin; Ask The youth of Brit. Rev. the world which it describes demands a spirit that has descended to its deeps. The first rays of the glimmering' light of reason do not harmonize with the clear light of broad noon. The shepherd only speaks in the soul of the shepherd; and the primitive Oriental only speaks in the soul of another Oriental. Without an intimate acquaintance with the customs..of..pastoral life; without an accurate knowledge of the East and its manners; without a close intimacy with the manner of thinking

• See numerous instances of this character in Jahn, vol. ii. § 9.

[Referring to the two documents from which the book is composed. See below, § 150, sqq.]