b 25 31781 C =at the end of days cp 2455 e Ex 59* 292 499 14 25 Ex h 316 i 112 3517. 22 3828 k 1821 1913 1 Num 1630 32 m 14 Ex 2018 §* P 2412 3148 419 J N J P C 123 d 208 2a NAnd again she bare his brother Abel. And Abel was a "keeper of sheep. 2b And Cain was a 'tiller of the 'ground. L L 3 And in process of time it came to pass, that Cain brought of the N day from the face of the e 40 f 126 g233b h228 i 38 j 210 k 146d 1 141 m 24 Abel. Moreover, the city-builder of 17 can hardly be the Cain 15 -3. A clue to the answer to this query is found in the narrative in Gen 119. After a survey of the distribution of the nations according to their languages in 10, the earth is still of one speech 11. Who are the people that are there journeying in the East? May they not be the posterity of Cain 416, still in possession of the builder's skill? In that case, one group of traditions traced the early history of mankind without a Flood. When the narrative of the Deluge was adopted into the cycle of Israel's ancestral beliefs, some modifications were inevitable in the process of welding together stories which were not based on the same conceptions of the past. The details of these changes, omissions, curtailments, cannot now be recovered with any certainty, and the indications of the text must be regarded as probabilities only. If 3-16 and 17-24 belong to different cycles grouped together by the redactor of J, it is possible that Abel (b) and Jabal (2) who were both breeders of animals, had some original connexion. Cp the Introductions of Cornill and König, together with Stade's article ZATW (1894) especially pp 254-83. Most readers will endorse a former remark of Dillmann's, that no theory has yet been propounded which satisfactorily solves all the difficulties arising out of Gen 4. On Js cp Introd i 108. 42a The story of Abel has perhaps been fitted in with the idiom O, or this may be the continuation of a previous narrative which has been eliminated. It is noticeable that Abel's name does not receive any explanation like Cain's in 1. 7b M Or, is its desire, but thou shouldest rule over it.-The reminiscence of 316 seems here unmistakable, but the difference in imagery and application rather suggests diversity of authorship. 8 M said unto. Many ancient authorities have, said unto Abel his brother, Let us go into the field. 12 The critics who regard this section as part of a later stratum in J's early history of mankind, find in this passage a slightly different point of view compared with 317-19. Cain's occupation as a tiller of the ground is not in any way connected with the primaeval curse: and the refusal of its strength in the future rather implies that it had been bountiful to him in the past. 13 M Or, mine iniquity.—Cp 1915 4416 Ex 347 Num 1418 al. 136 M Or, than can be forgiven. 8 214* cp 137 u 17 26 320 v Cp 28 101 al W 1025 16b N J P 'hid; and I shall be a "fugitive and a "wanderer in the earth; and it 17 And And [he] dwelt in the land of "Nod, "on the east of Eden. t roll 11 Ex ill he 'builded a city, and "called the name of the city, after the * 3127* y Job 2112 3031 Ps 1504+ 2 H* a' Deut 322 Ex 125* 61 1021 25 2415 al H. a Cp 17 6126 C 128 d 24a € 127 L Ye wives of Lamech, hearken unto my "speech: And a "young man for "'bruising me: 24 If Cain shall be 'avenged sevenfold, Truly Lamech seventy and sevenfold. 25 And Adam knew his wife "again; and she bare a son, and "called his name Seth [ Sheth]: For [said she] God hath 'appointed [5 Shath] me another seed instead of Abel; for Cain slew him. 26 And to Seth, to him 'also there was "born a son; and he called his name Enosh: then "began men to 'call upon the name of Yahweh. . . a 188b 51 THIS IS THE "BOOK OF THE "GENERATIONS of Adam. In the day that God created "man, in the 'likeness of God made he him; 2 male and female created he them; and blessed them, and called their name Adam [Man, in the day when they were created. 3 And Adam lived an hundred and thirty years, and 'begat [a son] in his own 'likeness, after his image; and called his name Seth: and the days of Adam after he 'begat Seth were eight hundred years: and he begat sons and daughters. 5 And all the days that Adam lived were nine hundred and thirty years: and he g 181 died. 6 And Seth lived an hundred and five years, and 'begat Enosh: 7 and 23b M Or, to my wounding, and a young man to my hurt. 25 This word is perhaps due to the compiler who has linked the stories together, or even to still later editorial transcription, Gomits it. 256 An explanation by the annotator of the combined narratives. Other traces of the same hand may possibly be found in the clause another seed instead of Abel.' In reality, however, it was the line of Cain that was replaced by the Sethite genealogy, the ancestry of Israel being traced through Noah and Shem, while the progeny of Cain perished in the Flood. 51 The 'generations of man' form the obvious sequel to the narrative of the 'generations of the heaven and the earth' in 1-24. A new subject, the line of ten patriarchs from Adam to f 30 Noah, is marked by fresh phrases. Each step in the series is narrated in the same bare outline. Compared with the vivid presentments of J in 4, these abstractions seem only to have a numerical significance. On the coincidences of names, cp 41N. The structure of the description And Seth lived an hundred and five years and begat Enosh and Seth lived after he begat Enosh eight hundred and seven years and begat sons and daughters: and all the days of Seth were nine hundred and twelve years, and he died' recurs with rhythmic regularity. The interruptions are indicated in 24N and 29N. It will be observed that the age of Noah at the birth of Shem is much greater than the corresponding ages of his predecessors. A combination of the numbers in 26 28 32 and 76 indicates the reason. The chronological adjustments close the life of Methuselah with the year of the Flood (cp Introd XIII 28 i 122-3). On the differences of the numbers in Sam and cp Dillm Gen i f69 cp 171 9 320 h 317 a 426 J Mh P Seth lived after he begat Enosh eight hundred and seven years, and begat 9 And Enosh lived ninety years, and begat Kenan: 10 and Enosh lived 12 And Kenan lived seventy years, and begat Mahalalel: 13 and Kenan lived after he begat Mahalalel eight hundred and forty years, and begat sons and daughters: 14 and all the days of Kenan were nine hundred and ten years: and he died. 15 And Mahalalel lived sixty and five years, and begat Jared: 16 and Mahalalel lived after he begat Jared eight hundred and thirty years, and begat sons and daughters: 17 and all the days of Mahalalel were eight hundred ninety and five years: and he died. 18 And Jared lived an hundred sixty and two years, and begat Enoch: 19 and Jared lived after he begat Enoch eight hundred years, and begat sons and daughters: 20 and all the days of Jared were nine hundred sixty and two years: and he died. 21 And Enoch lived sixty and five years, and begat Methuselah : 22 *and 25 And Methuselah lived an hundred eighty and seven years, and begat Na son: N 30 And Lamech lived after he begat Noah five hundred ninety and five years, and begat sons and daughters: 31 and all the days of Lamech were seven hundred seventy and seven years: and he died. h 20 i 79 j 40 32 And Noah was five hundred years old: and Noah begat Shem, Ham, k Iga and Japheth. 61 And it came to pass, when men began to multiply on the face of the ground, and daughters "were born unto them, 2 that the 'sons of b Job 16 21 387+ God saw the daughters of men that they were fair; and they took them wives of all that they chose. 3 "And Yahweh said, My spirit shall not "strive with man for ever, "for that he also is flesh: "yet shall his days cp Ps 291 897 522 The recurrence of these words in 24, the awkwardness of their introduction here, as if Enoch had not walked with God before Methuselah was begotten, and the indications in & that the original formula 'lived' still lingered on, all point to some editorial manipulation. Budde conjectures that in the source which P here employed, the story ran that Enoch 'walked before Yahweh' cp 2440 4815. 28 The uniformity of P's style leads us to expect here the name of Noah. The compiler, however, wishing apparently to utilize J's explanation of it, has inserted it at this point, having no doubt found it in the list which traced Noah's descent through Seth 425.. That pedigree has apparently been rejected by the editor in favour of the more highly systematized scheme of P, but the attempt to give significance to Noah's name is preserved: cp 320 41. The prediction prepares the way for the account of the vine-culture in 920, by which the ground under the curse is made to yield comfort. 20a M nahem, to comfort. 29b M Or, which cometh from the ground. e 126 614 A passage of great obscurity, apparently designed to explain the origin of an ancient race of giant stature. The story, with its unusual terms, 'sons of Elohim,' 'Nephilim,' 'mighty men of old,' 'men of renown,' seems to have been drawn from some unknown cycle of antique legends, and incorporated into the J series. 3a In a well-known conjecture Budde has suggested that this verse originally recorded Yahweh's sentence on the man' who was expelled from Eden lest he should eat of the tree of life, so that its proper place was after 321. Its present position certainly seems to interrupt 2 and 4. But difficulties both of text and interpretation render Budde's proposal in the highest degree precarious. Further discussion belongs rather to a commentary than to this analysis. 3b M Or, rule in. Or, according to many ancient versions, abide in [involving a change of a letter]. Sc M Or, in their going astray they are flesh, J MC be an hundred and twenty years. The Nephilim were in the earth din those days, and also after that, when the sons of God 'came in unto the daughters of men, and they bare children to them: "the same were the mighty men which were "of old, the men of renown. ... 5 And Yahweh saw that the wickedness of man was great in the earth, and that every 'imagination of the "thoughts of his heart was "only evil 'continually. And it 'repented Yahweh that he had made man on the earth, and it 'grieved him at his heart. 7 And Yahweh said, I will blot out man whom I have created from the face of the ground; both man, and beast, and mcreeping thing, and fowl of the air; for it 'repenteth me that I have made them. 8 But Noah 'found grace in the eyes of Yahweh. m188 9 mTHESE ARE THE GENERATIONS" of Noah. Noah was a "righteous man, [and] "perfect in his "generations: Noah "walked with God. 10 And n 76 Noah begat three sons, Shem, Ham, and Japheth. 11 And the earth was 0 30 648 M Or, giants. 4b A perplexing clause which may perhaps be regarded as a later note to explain the fact that the Nephilim reappear in the tradition of the Wanderings. They did not, therefore, all perish in the flood. 4e Another addition, probably, to the original tale; but whether due to the compiler of the J series, or to a later redactor, can hardly be determined. 5 At this point the increase of human wickedness draws down on man the sentence that Yahweh will 'blot him out' from the face of the ground 7. In 11 a similar condition of universal corruption is again portrayed with varying terminology. 'All flesh' are guilty before Elohim 11. ct 5. There is no parallel in P to Yahweh's repentance for having called man into being 6., but his destruction is solemnly announced 18. These duplicate explanations are really independent introductions to the narrative of the flood which follows, and they suggest that it may be woven out of two strands. This is really rendered certain by subsequent repetitions and inconsistencies. Some of these can perhaps be most readily apprehended by exhibiting them in parallel columns. (2) 17 Elohim announces that he will bring the flood.' (3) 711 17 The fountains of the great deep are broken up, and the windows of heaven are opened, and the flood comes. (4) No fixed duration is predicted for the flood by Elohim: but the waters increase for 150 days 24, and a combination of the dates in 11 83. 13. makes it probable that the writer intended the flood and its consequences to occupy 365 days, or a solar year (cp 523). (5) Elohim blesses Noah and his offspring, and covenants with the race never again to destroy all flesh with a flood 91-17. These differences of substance are accompanied by corresponding differences in form and phrase: from among those indicated in the margins the following may be noted: (11) 20 To keep them alive. (12) 22 Thus did Noah... so did he. (13) 71. Fountains of the great deep broken up, windows of heaven opened. (14) 18. 24 The waters prevailed, prevailed exceedingly. ... (15) 21 All flesh gave up the ghost (y). (16) 82 The windows of heaven were stopped. (17) sb The waters decreased. (18) 14 The earth was dry. The Elohim document, connected by many links of conception and phrase with the creation story in 1-24a and the pedigree in 5, has been made the basis of the combined narrative and has been preserved with substantial completeness. When it is withdrawn it becomes apparent that the Yahweh passages must originally have themselves constituted a whole. They cannot be regarded as merely supplementary, for they sometimes relate the same incident, e. g. the directions about the animals, and their entry into the ark, in incompatible terms, that is, they contradict, instead of merely developing, the statements amid which they are inserted. They are derived, therefore, from an independent source which has not been fully retained. For instance in 71 the ark is evidently already made; but J's account of its construction has been set aside in favour of P's 614.., which was probably the more elaborate. Similarly the erection of the altar in 820 implies a previous description of the departure from the ark, which P's statement in 18. rendered superfluous. 78 So M. T destroy. 7b This verse seems to show phraseological traces of redaction in the style of P. 9M Or, blameless. corrupt before God, and the earth was filled with violence. 12 And God saw r 94b 13 And God said unto Noah, The 'end of 'all flesh is "come before me; for the earth is filled with violence through them; and, "behold, I will 'destroy them with the earth. 14 "Make thee an ark of "gopher wood; "rooms shalt thou make in the ark, and shalt "pitch it "within and without with pitch. 15 And this is how thou shalt make it: the "length of the ark three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits. 16 A light shalt thou make to the ark, and to a cubit shalt thou finish it upward; and the door of the ark shalt thou set in the side thereof; 169a with lower, second, and third stories shalt thou make it. 17 #And 'I, 'behold, I do 'bring the "flood [of] waters upon the earth, to 'destroy all flesh, "wherein is the breath of life, from under heaven; every thing that is in the earth shall die. 18 But I will 'establish my covenant with thee; and thou shalt 'come into the ark, thou, and thy sons, and thy wife, and thy sons' wives "with thee. 19 And of "every living thing of all flesh, 176 two of every sort shalt thou bring into the ark, to keep them alive with 20 Of the 'fowl after their "kind, thee; they shall be 'male and female. and of the cattle after their kind, of every 'creeping thing of the "ground x 49 after its kind, two of every sort shall come unto thee, to "keep them alive. 21 And take thou unto thee of all food that is eaten, and gather it to thee; and it shall be for 'food for thee, and for them. 22 "Thus did Noah; "accord-y 110 ing to all that God commanded him, so did he3. 51 t 60% V 1078 w 18k b z189 71 And Yahweh said unto Noah, Come "thou and all thy house into the ark; for thee have I seen "righteous before me in this 'generation. 2 Of every clean beast thou shalt take to thee seven and seven, the male and his female; and of the beasts that are not clean two, the "male and his female; 3 of the fowl also of the air, seven and seven, "male and female : to keep seed alive upon the face of all the earth. 4 For yet 'seven days, and I will "cause it to rain upon the earth forty days and forty nights; and every living thing that I have made will I blot out from off the face of the ground. 5 And Noah did according unto all that Yahweh commanded him. 7 And Noah went in, and his sons, nests. 16b M Or, from above. · 16a M Or, roof. 17 Literally, the flood, waters,' in apposition, cp 7. 'Waters' defines the ancient word for flood, hammabbul, and is possibly an explanatory insertion. J inverts the phrase, waters of the flood' 77 10. 20 A slight difference in the representation here suggests the possibility of later expansion: the animals, instead of being collected by Noah, will spontaneously assemble. Moreover, the last clause does not quite fit its predecessor, as it implies a different subject, and seems to be borrowed from 19. 73 This pair of words seems borrowed from P, cp P107, as in 619 716 &c, and has been inserted here by the harmonizing editor. Sam C, however, read the clean fowl,' and & adds the further clause and of all the fowl that are not clean, two and two, male and female.' 7-9 These verses present a mixed text, taking the place of J's account of the entry into the ark. The elements probably |