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them encamping by the sea, beside Pihahiroth, before Baal-zephon.

h Gen 1211 ct P118

i Ct 9 cp Num 1029 38

j 25 cp D45 Gen 2421

10a And when Pharaoh "drew nigh, the children of Israel "lifted up their eyes, and, behold, the Egyptians 'marched after them; and they were sore afraid.

10b and the children of Israel "cried out unto Yahweh.

11 And they said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? 'wherefore hast thou dealt thus with us, to bring us forth out of Egypt? 12 Is not this the word that we 'spake unto thee in Egypt, saying, Let us alone, that we may serve the Egyptians? For it were better for us to serve the Egyptians, than that we should die in the wilderness. 13 And. Moses said unto the people, 'Fear ye not, *stand still, and see the salvation of Yahweh, which he will 'work for you to-day: "for the Egyptians whom ye have seen to-day, ye shall see them again no "more for ever. 14 Yahweh 'shall "fight for you, and ye shall hold your peace.

15 N And Yahweh said unto Moses, Wherefore "criest thou unto me?

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1410b In J the Israelites expostulate with Moses; with 11 cp 173 Num 143 Ex 515. According to Josh 247 they cried to Yahweh ; this passage, therefore, is assigned to E.

13 M Or, for whereas ye have seen the Egyptians to-day. 15a The existing narrative contains no appeal from Moses to Yahweh unless it is implied in 10b. But a later passage 174 contains a similar incident, assigned with much probability to E; and the indication that E has been employed immediately after 'and lift thou up thy rod' cp 417 justifies the attribution of these words to the same source.

15b R has perhaps removed the words usually preceding the

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16b and 'stretch out thine hand over the sea, and "divide it: and the children of Israel shall go into the midst of the sea on dry ground". 17 And I, behold, I o will "harden the hearts of the Egyptians, and they shall go in after them: and I will get me honour upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen. 18 And the Egyptians shall know that I am Yahweh, when I have gotten me honour upon Pharaoh, upon his chariots, and upon his horsemen.

94b

P 97

formula 'speak unto the children of Israel' 1. cp 252 3113 Lev 42 728 &c.

17 M make strong.

19 Cp 1321. That this verse is composite can hardly be doubted; but the relation between the two clauses indicated by the word 'removed' (='marched' 10, 'took their journey' 1320) is curious. In 20 the division is doubtful, partly owing to difficulties in the text (cp Dillm). As the pillar has taken up its stand in 196, the description of the movement in 20a seems best to follow 19 making the angel' the subject of 'came'; Josh 247 further implies that E recorded a 'darkness' (though is not

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the same). If the text in 20b is correct, the mention of 'light' suggests J's pillar of fire: but G has and the night passed." 1420 T it came.

24b The fragments of E are difficult to recover, and critical certainty here is impossible. But 24b and 254 are probably from different hands. One writer simply records the overthrow of the host of Egypt (camp of Egypt' 20a), the other describes the agency employed, 25b seems in the manner of J who fre

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quently draws attention to the means adopted by Yahweh, while 24b is in the conciser style of E. The linguistic marks confirm this partition.

25a M Some ancient versions read, bound.-H 224b.

25b M Or, and made them to drive.- as in io13 (brought an East wind') Gen 3126 Deut 427 2837*.

27a M Or, wonted flow.-Cp Gen 4924 Num 2421 Deut 214. 27b M shook off.-* cp Ps 13615 Neh 513 Pit.

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N

31 And Israel saw the great
"work which Yahweh did upon
the Egyptians, and the people
"feared Yahweh: and they "be-
lieved in Yahweh, and in his
'servant Moses.

28 and the waters "returned, and covered
the chariots, and the horsemen, 'even all t 214
the host of Pharaoh that went in after
them into the sea.

29 But the children of Israel walked upon the dry
ground in the midst of the sea; and the waters were
a wall unto them on their right hand, and on their left.

151 "Then sang Moses and the children of Israel this song unto Yahweh,
and spake saying,

I will sing unto Yahweh, for he "hath triumphed gloriously:

The horse and his rider hath he thrown into the sea.

2 NTYahweh bis my strength and song,

And he is become my salvation":

This is my God, and I will 'praise him;

My father's God, and I will exalt him.

3 Yahweh is a man of war:

Yahweh is his name.

4 Pharaoh's 'chariots and his fhost hath he cast into the sea:

And his chosen captains are sunk in the Red Sea.

5 The deeps cover them:

They went down into the depths like a stone,

6

Thy right hand, O Yahweh, is glorious in power,

Thy right hand, O Yahweh, kdasheth in pieces the enemy.

7 And in the greatness of thine excellency thou loverthrowest them that "rise
up against thee:

Thou "sendest forth thy wrath, it Pconsumeth them as "stubble,

And with the blast of thy nostrils the waters were "piled up,

The "floods stood upright as an 'heap;

The deeps were 'congealed in the "heart of the sea.
The enemy said,

I will pursue, I will overtake, I will "divide the spoil:
My lust shall be satisfied upon them;

I will draw my sword, iny hand shall destroy them.
10 Thou didst "blow with thy wind, the sea covered them:
They sank as lead in the "mighty waters.

11 Who is "like unto thee, O Yahweh, among the gods?
Who is like thee, glorious in holiness,
Fearful in praises, b'doing wonders?

12 Thou stretchedst out thy right hand,
The earth swallowed them.

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u 69

V 1421

W 103

x 134

y 207b

tion in 4-10 seems lacking in the personal and local colour which imparts such vividness to the song describing the overthrow of Sisera in Judg 5. (2) The situation implied in 13-17 looks back on the settlement of the people in Canaan, 17b pointing clearly to Jerusalem (though the clause might be a later enlargement). (3) The linguistic parallels show affinities with later prophecy and psalm which can hardly be completely explained by hypotheses of imitation, except in the case of some poems which are obviously reproductive. They seem rather to spring from a common stock of lyric and religious expression. Under what circumstances the poem was inserted into JE cannot be determined; but it is probable that it was incorporated before the union of the combined document with P. See further, Introd XIV 3 i 160.

2b So M Jah. T The Lord,

J

E

JE

JE P

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13 Thou in thy mercy hast "led the people which thou hast d'redeemed:
Thou hast "guided them in thy strength to thy holy habitation.

14 The peoples have "heard, they "tremble:

'Pangs have taken hold on the inhabitants of Philistia.

15 Then were the "dukes of Edom J'amazed;

The mighty men of Moab, 'trembling taketh hold upon them:
All the inhabitants of Canaan are "melted away.

16 'Terror and dread falleth upon them;

By the greatness of thine arm they are as "still as a stone;

Till thy people pass over, O Yahweh,

Till the people pass over which thou hast "purchased.

17 Thou shalt bring them in, and plant them in the mountain of thine
inheritance,

The "place, O Yahweh, which thou hast made for thee to dwell in,

The sanctuary, O Lord, which thy hands have "established.

18 Yahweh shall reign for ever and ever.

19 NFor the horses of Pharaoh went in with his chariots and with his horsemen into the sea, and Yahweh brought again the waters of the sea upon them; but the children of Israel walked on dry ground in the midst of the sea.

N

20 And Miriam the prophetess, the sister of Aaron, took a "timbrel in
her hand; and all the women went out after her with timbrels and
with "dances. 21 And Miriam answered them,

Sing ye to Yahweh, for he "hath triumphed gloriously;

The horse and his rider hath he thrown into the sea.

22 And Moses "led Israel onward from the Red Sea, and they went
out into the wilderness of "'Shur; and they went "three "days in the
wilderness, and found no water. 23 And when they came to Marah,
they could not drink of the waters of Marah, for they were bitter:
"therefore the name of it was called "Marah. 24 And the people
murmured against Moses, saying, What shall we drink?
25a And he
cried unto Yahweh; and Yahweh shewed him a tree, and he cast it
into the waters, and the waters were
'made sweet.

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25b There he made for them a statute and an ordinance, and there he "proved them.

b

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26 And he said, If thou wilt diligently hearken to the "voice of "Yahweh
thy God, and wilt a" do that which is right in his eyes, and wilt give ear
to his commandments, and keep all his statutes, I will "put none of
the "diseases upon thee, which I have put upon the Egyptians: for
I am Yahweh that ""'healeth thee.

27 And they came to Elim, where were twelve springs of water, and
threescore and ten palm trees: and they encamped there by the waters.

1515 M Hrams.

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161 "And they took their journey from Elim, and all the congregation of a 45
the children of Israel came unto the wilderness of "Sin, which is between b 8
Elim and Sinai, on the fifteenth day of the second month after their
d 183
departing out of the land of Egypt. 2 And the whole congregation of the

16 M S gotten.-Gen 41.

19 An addition of late date, presumably by RP, founded on 1422 26.., explaining the significance of the preceding poem. 19b So 1422 29 ct 21b. T dry land.

20 The description of Miriam's triumph-song 20. seems wholly independent of what precedes in 1, and is naturally therefore assigned to E. This is confirmed by her description as the 'prophetess,' and by her appearance in other E passages Num 121.. 201.

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N

7

Josh 2425 (E); however reads here 'statutes and ordinances (judgements) cp Deut 51 &c. In 26 the numerous parallels with D clearly betray later redaction, though the last words sound original. It is evident that 26 is not the true sequel of 25b which must have related the trial to which the people were exposed; this seems to be E's account of the origin of the name Massah, 'proving' or 'trial' cp Deut 338 and Ex 171bN. In 27 the itinerary of 22. is resumed.

161 The opening clause and they took their journey from Elim' may be part of J's itinerary, cp the formulae in 171 Num 201 22. In Num 3310. a camp at the Red Sea is interposed between Elim and the wilderness of Sin.

2 The description of the gift of the manna 2-36 offers many perplexities through the presence of conflicting phenomena. As the margins show, it is largely derived from P, but it is evident at once that great dislocations have taken place in the narrative. Thus (1) in 6. Moses and Aaron announce to the people what is subsequently 11. communicated to Moses by Yahweh: in other words, he delivers the divine message to Israel before he has himself received it. But (2) the story implies the existence of the Levitical Dwelling with the ark containing the Sacred

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a 273 383*

688 Lev 2519 265+ cp Ezek 3919 Ps 7825

c Cp Num 2012

d Gen 3146

€ 513 f1525b Deut 82 16

g Gen 2721
h Jer 264 4410

2 Kings 1031 cp 1820

i Gen 4316 25 Ex

2320 Num 231

Josh Ill

jCp6

* Cp 8

1 Cp IN

m Num 1642 H turned

n 65

• Num 1181.

p Cp Lev 1516

ct Num 119

q H* Job 3829 PB 14716

children of Israel murmured against Moses and against Aaron in the e 114
wilderness: 3 and the children of Israel said unto them, Would that we
had died by the hand of Yahweh in the land of Egypt, when we sat by the
flesh "pots, when we did 'eat bread to the full'; for ye have brought us forth
into this wilderness, to kill this whole assembly with hunger.

.4 "And Yahweh said unto Moses, Behold, I will 'rain bread from
heaven for you; and the people shall go out and gather a day's 'portion
every day, that I may prove them, whether they will "walk in my
law", or no.

N

f 195

5 And it shall come to pass on the sixth day, that they shall prepare that which they bring in, and
it shall be twice as much as they gather daily. 6 And Moses and Aaron said unto all the
children of Israel, At even, then ye shall know that Yahweh hath brought
you out from the land of Egypt: 7 and in the morning, then ye shall see
the
glory of Yahweh; for that he heareth your 'murmurings against Yahweh: 79
and what are we, that ye murmur against us? 8 And Moses said, [This shall
be], when Yahweh shall give you in the evening flesh to eat, and in the morning bread
to the full; for that Yahweh heareth your murmurings which ye murmur against him:
and what are we? your murmurings are not against us, but against Yahweh.
9 And
Moses said unto Aaron, Say unto all the congregation of the children of
Israel, 'Come near before Yahweh: for he hath heard your murmurings.
10 And it came to pass, as Aaron spake unto the whole "congregation of the
children of Israel, that they "looked toward the wilderness, and, behold, the
"glory of Yahweh appeared in the cloud. 11 And Yahweh "spake unto Moses, h 185
saying, 12 I have "heard the murmurings of the children of Israel: "speak
unto them, saying, "At even ye shall eat flesh, and in the morning ye shall i
be filled with bread; and ye shall 'know that I am Yahweh your God.
13 And it came to pass at even, that the quails came up, and covered the
camp: and in the morning the dew Play round about the camp.
14 And
when the dew that "lay was gone up, behold, upon the face of the wilderness
a small "round thing, small as the 'hoar frost on the ground.
15 And when the

Testimony 4. It is not till the Dwelling is completed that the 'Glory of Yahweh' 10 first appears in the cloud cp 4034... In the Dwelling stands the ark into which Moses is directed to put the Testimony 2521 4020. It is there that the rods of the Twelve Tribes are laid up before Yahweh Num 177 10; and this only can be the place where the pot of manna is deposited 33. Nor can the narrative be relieved of this anachronism by viewing 33. as a later addition. The phrase income near before Yahweh' similarly describes attendance at the sanctuary cp Lev 95 161 Num 1822. The story, then, in its present form implies the existence of a centre of worship which is not yet constructed, and must have been transposed to its present place from a later stage. Is it possible to conjecture the cause of this displacement? Two reasons may be named. (1) The gift of the manna is not the only provision of food. Besides the morning 'bread,' it is also promised 12 that there shall be evening 'flesh.' In 13 accordingly at even the camp is covered with the quails.' But no quails have previously been mentioned. The narrative has evidently been abbreviated at the same time that its situation has been changed. There is, however, a windfall of quails related by J Num 1181,., which is preceded by a description of the manna ib 7... It is conjectured that the narrative of J was the real source or antecedent of P's combination of quails and manna, and that the compiler, instead of blending them, shifted P's version of the incident to an earlier date. But what cause determined its incorporation here? Because (2) it would seem probable that E had attached his manna-story to this point. The gift of food is twice announced to Moses, but in very different terms; 4 and 11. can hardly be from the same writer. In it is stated that it is the divine purpose to 'prove' the people in connexion with the provision of the bread from heaven. It has been argued by Bacon that this is the antecedent of Deut 82. 16; the conception of the 'proof' of Israel apparently belongs to E, cp Gen 221 &c; the passage fits in with 1525b, and belonged originally to E's explanation of the name Massah (Trial-place' or Proving'). There is, therefore, an element of E in the chapter, a promise of food from heaven, which formed the

21 358.

32

179b

natural element with which R might group P's quails and manna. How far can this element (usually ascribed to J) be traced? The parallel of 15a with Deut 816 suggests its presence there, incorporated into the later narrative. Bacon adds 16a 19b But the linguistic details hardly support his ascription; and it is not without difficulties also upon other grounds, for the opposition which he discovers between 16a and 16b seems to involve a strained interpretation of the legal phrase 'according to his eating.' The whole story, therefore, in its present form is assigned to P. In reaching that form it has no doubt received various additions designed to meet specific difficulties; the most notable being the arrangements for the sabbath. Some of the passages here assigned to RP show linguistic affinities with other Hexateuchal documents. But this is by no means the only case in which a section believed on independent grounds to be supplemental refuses to confine itself within the limits of P's formulae. It is possible that the sabbath regulations may have been inserted when the narratives of JE and P were combined, so as to fit the ordinances of P into closer concord with the original contents of E.

18 So . T then said Yahweh.

5 Critics who assign to J usually allot 5 to the same source. The instruction has evident reference to the sabbath observance on which such repeated stress is laid in P, see Laws 9b. Neither J nor E has any such provision elsewhere, and the verse is here treated as an editorial preparation for 22..; whether it replaces any earlier regulation in E, must be left an open question.

6 In the dislocated state of the text the original order cannot be determined. The verses may have run 11-12 9-10 6-7.

8 An explanatory gloss of R' (Dillmann). The italic words in RV are an attempt to indicate that the words ascribed to Moses are simply an interpretation of "..

12 M Between the two evenings.

14 M Or, flake.

15a In this verse, as Bacon has urged, there is probably a trace of E cp lbs. For the phrase 'one to another,' frequent in E (though also occasionally used by P) cp J112a: knew not what

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