A LETTER 
 
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 EDWARD G. KING, D.D. 
 
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A LETTER 
 
 TO 
 
 OLD TESTAMENT CEITICS, 
 
(Cambritigt: : 
 
 FEINTED BY C. J. CLAY, M.A. AND SONS, 
 AT THE UNIVEESITY PRESS. 
 
A LETTER 
 
 TO 
 
 OLD TESTAMENT CRITICS 
 
 EDWARD G. KING, D.D. 
 
 SIDNEY SUSSEX COLLEGE. 
 
 CAMBRIDGE : 
 DEIGHTON, BELL AND CO. 
 
 LONDON: G. BELL AND SONS 
 1892 
 
PEEFACE. 
 
 I DO not challenge the results to which Old Testament 
 critics have attained, but I desire to call attention to certain 
 neglected quantities which must very greatly modify the solu- 
 tion of the problem at which we all aim. 
 
 The Priest-code, Avhich according to custom I denote by P, 
 forms the backbone of Genesis. Its formal and numerical 
 character has often been noted, but the reason for this, and the 
 extent to which P in Genesis is constructed upon the number 
 ten, has not been noticed. P in Genesis consists of ten " Gene- 
 rations " which are introduced by the formula " These are the 
 Generations of &c." These ten Generations are arranged to 
 lead up to two Covenants in the 3rd and 6th terms as may be 
 seen from the following list : — 
 
 I a 1 " The Generations of the Heavens and the Earth " 
 
 (Gen. i. — ii. 4a) [10 Words of Creation in 6 
 Days]. 
 
 II 6 2" The Generations of Adam " (Gen. v. 1 ft'.) [in 10 
 
 sections each answering to one Son]. 
 I'Ci 3 " The Generations of Noah " (Gen. vi. 9 ft".)- 
 COVENANT of CREATION (Gen. ix. 1—17). 
 
 III \c.2 4< " The Generations of the Sons of Noah " (Gen. x. 
 1 ft".) [with 10 names in the direct line of 
 Japheth]. 
 
 IV a' 5 " The Generations of Shem " (Gen. xi. 10 ft^.) [in 10 
 
 sections each answering to one Son, see Sept. 
 text and compare Hebrew]. 
 
 V h' 6 " The Generations of Terah " (Gen. xi. 27 ff.). 
 
VI PREFACE. 
 
 COVENANT of CIRCUMCISION (Gen. xvii.). 
 
 1c-[ 7 "The Generations of Ishmael" (Gen. xxv. 12 — 15) 
 [in 12 tribes], 
 c/' 8 "The Generations of Isaac" (Gen. xxv. 19 f. with 
 passages from J and E). 
 ' 9 "The Generations of Esau" (Gen. xxxvi. 9ff.) [2 
 wives — 12 tribes of Edom, 7 Dukes of Horites]. 
 '' 10 " The Generations of Jacob " (Gen. xxxvii. 2 a and 
 xlvi. 6—27) [12 tribes, " 70 persons" i.e. 7 x 10 
 persons]. 
 
 If the reader will carefully compare this 10-list which forms 
 the backbone of Genesis wdth the other 10-lists of P which are 
 given in the Analytical Table at the end of this Paper, he will 
 see that the exceedingly artificial arrangement is not the result 
 of accident but that all follow one law. This law we shall see 
 may be expressed by the formula ahciC^a'h'c-^c-^'CiC^' and the 
 10-list wil] be seen to be related to a 6-list exactly as the 10 
 " Words " of Creation are related to the 6 " Days " of Creation. 
 
 But I shall show that the Prophetic writers, J, the Jehovist, 
 and E, the Elohist, have also a numerical basis and that the 
 number upon which they are based is six (or seven for Jo), 
 
 Since then the number six enters both into J and P, the 
 question arises whether there be any necessary law of develop- 
 ment which will connect the 6-lists of J with the 10-lists of P. 
 I claim that there is and that I am able to account for both 
 forms. 
 
 I have given an Analytical Table in a map form at the end 
 of this Paper and I hope the reader will consult it at every 
 step. 
 
 If this Paper should succeed in arousing any interest in the 
 problem stated, it will shortly be followed by a second Paper 
 which will give my own solution, if not I shall wait for a more 
 favourable time. I desire to express my thanks to the Rev. 
 A. E. Brooke, M.A., Fellow^ of King's College, Cambridge, for his 
 kindness in reading the ' proof.' 
 
 Gayton Kectory, Blisworth, 
 Fel. 3, 1892. 
 
The object of this Paper is to shew that a Law of develop- 
 ment connects the 10-lists (P) of the Old Testament with the 
 6-lists (and 7-lists) (J). This will be exemplified by the 10 
 Words of Creation and the 6 Days of Creation ; the 10 Plagues 
 of Exodus (P) and the 6 Plagues of Ps. Ixxviii. (E) and the 6 
 (? 7) Plagues of Ps. cv. (J). The 10 Words of Sinai, and the 
 Second Decalogue of Exodus xxxiv., will be shewn to follow the 
 same Law, as also the 10-name genealogy (P) from Adam to 
 Noah (Elohistic), and the 7-name genealogy (J) from Adam to 
 Lamech (Jehovistic), and the 10-name genealogy (P) from 
 Shem to Terah. The o7'igin of this Law I shall reserve for 
 another Paper; meanwhile I challenge Old Testament critics 
 either to deny that the Law exists or to explain it. 
 
 My first point shall be with regard to the l)ai/s of Creation 
 and the Words of Creation. 
 
 It is strange that the Ten Words of Sinai should hold such 
 an important place as they do, as the "Ten Commandments," 
 while the Ten Words of Creation, though commented on by 
 Old Jewish writers \ remain actually unknown to a large number 
 of Christian Scholars. 
 
 The Ten Words of Creation are the Sayings in Genesis i. 
 introduced by the formula " And God said." If the reader will 
 compare these " Words " with the Six " Days " of Creation in 
 
 1 See Sayings of the Jeicish Fathers, v. 1, &c., &c. 
 
Gen. i. he will find that the Third Day has tiuo " Words," the 
 first Word relating to the formation of dry land through the 
 ingathering of the waters, and the second Word relating to the 
 gift of seed. The Third Day may thus be considered as a 
 double Day, each part being closed by the formula " and God 
 saw that it was good," which is not used at all of the work of 
 the Second Day. Again the reader will observe that the Sixth 
 Day has four "Words" which, as we shall see, bear a close 
 relation to the two Words of the Third Day. 
 
 Before considering them further we must establish the rela- 
 tionship of the Six Days of Creation to each other. This 
 relationship may be seen at a glance as follows : — 
 
 Table I. 
 
 Table 11. 
 
 1st Day — Light. 
 
 2nd Day — Fiimament i.e. Division between loiuer 
 
 waters and upper waters. 
 ^3rd Day — Dry Land and Seed. 
 
 4th Day — Lights i.e. Sun, moon &c. 
 
 5th Day — Fish for loiver waters, birds for upper 
 
 waters. 
 6th Day — Man from the dust of the ground and seed 
 
 for his labour. 
 
 It will thus be seen that the Six Days of Creation fall into 
 two related Tables, the second Table taking up the work of the 
 first Table and repeating it in a higher plane so that the 
 formula for the Six Days might be written ahc-\-a'h'c' or 
 heavens, water, earth + {heavens, water, earth) peopled. 
 
 The first Table seems to relate only to the World of Nature, 
 but the second Table begins at once to prepare the World of 
 Nature for the home of Man. The relation between the 3rd 
 and 6th Days (i.e. between c and c) should be carefully noted. 
 
 Thus the 3rd Day prepares the ground (i.e. Adania, though 
 another word is used in Gen. i. 9) and the seed, while the 6th 
 Day raises Adam from Adama and commits seed to his labour. 
 
 We are now in a position to understand the connexion 
 between the Six Days of Creation and the Ten Words of 
 Creation. Thus : — 
 
3 
 
 "Dai/s." 
 
 Words of Creation. 
 
 1 "Let there be Light." 
 
 2 "Let there be a Firma- 
 
 ment." 
 
 3 " Let there be Dry Land.' 
 
 4 "Let there be Seed." 
 
 f (a') Heavens IV. a 5 "Let there be Lights "(to 
 
 ! rule over the Day and 
 
 Table II. j Night). 
 
 (Living -) (^0 Water V. b' 6 "Let the waters swarm 
 
 Ua) Heavens I. 
 Table I. \(b) Water IL 
 
 a 
 
 h 
 
 (Nature) 
 
 Xc) Earth III. 
 
 ^1 
 
 
 Co 
 
 Creatures) 
 
 V(c0 Earth VI. 
 / {a") Heavens 
 
 (n Water 
 
 (c'O Earth 
 
 &c.(11CnC^^)... be fruit- 
 ful and multiply." 
 
 c/ 7 "Let earth... living crea- 
 tures..." 
 
 c/' 8 "Let us make Man. . ." (to 
 rule over all creation). 
 
 /Cg' 9 "Be fruitful and multi- 
 
 I p'y-" 
 
 - c/' 10 "I have given you every 
 herb ..." (food for every 
 living creature). 
 
 We observe that the Vlth Day, while it develops the work 
 of the Ilird Day as represented by the formula c/ c/' c^' c^', also 
 forms the germ of a third Table which repeats the order of the 
 Second Table exactly as the Second Table had repeated the 
 order of the First; thus the 8th Word with man "to rule..." 
 answers to the 5th Word with Lights " to rule ; " the 9th Word 
 answers to the 6th in that these two Words and these alone 
 contain the blessing " Be fruitful and Multiply^'' So too the 
 10th Word answers to the 7th in that the Earth, which was the 
 common mother of living creatures and of man, was under man, 
 to bring forth food for all"''. 
 
 Thus the three last Words form the germ of a third Table 
 
 ^ The Hebrew scholar will understand why the thought of fruitfulness is 
 always connected with water. 
 - Cf. IK 30, and see Delitzsch. 
 
and may be expressed by a" h" c'\ referring as they do to heavens, 
 water and earth in relation to Man. But though the formula 
 ahc + a'h'c' + a"h"G" expresses a most important truth, it is 
 nevertheless only a first approximation. We notice a disturbing 
 element not only in the division of the Ilird Day, to which I 
 shall have occasion to return, but also especially in the first 
 term of each of the two latter Tables i.e. in a' and a". This 
 will be seen as follows : — 
 
 The IVth Day (5th Word) opens a new section with 
 " Let there be lights in the Firmament of heaven to divide 
 the Day from the Night, and let them be for signs and 
 Feasts and for days and years, and let them be for Lights 
 in the Firmament of heaven to give light upon the earth." 
 We have already expressed the truth that the Lights here 
 answer to the Light of the 1st Day by our notation a', but 
 it is no less certain that the use of the word Firmament 
 connects this Day with Day II, i.e. with h ; as there the Fir- 
 mament separated waters from waters, so here the Lights in the 
 Firmament separate day from night ; of these three Days (viz. 
 I, II and IV) and of these three alone is V/T^ ''to separate'' 
 used. My theory will acco.unt for this, meanwhile I call atten- 
 tion to the fact that though a and a may denote the relation 
 between the 1st and IVth Days, yet the more accurate notation 
 for Day IV would be Ba where the letter B indicates a relation 
 to h and therefore to tuater. 
 
 Again a", the 8th Word, though it has a relation to a' and 
 therefore to the heavens, inasmuch as man is made in the "image" 
 of Elohim and made " to rule," even as the Lights are made " to 
 rule," yet if the reader will study the Table at the end of this 
 Article he will see that a" has also a relation to c and therefore 
 to earth ; man is made indeed " of the earth " before he receives 
 the heavenly breath, consequently the term a'' requires to be 
 modified by C just as a by B. 
 
 Thus our corrected formula for the Days of Creation would 
 be (A) ahc-\-{B) a'h'c' -\- (C) a"b"c": in other words we see that 
 our three Tables themselves follow an order ABC, and we begin 
 to suspect that the 6-list bears some relation not yet explained 
 to a 3-list which followed the order Heavens, Water, Earth. 
 
The similarity between the first and second Words of 
 Creation, the two Words in the Ilird Day, and the fact that 
 V/ID connects the IVth Day (5th Word) both with the first and 
 second Words, leads us to suspect that the Words of Creation 
 have resulted from tiuo Six-Day lists which began at different 
 points thus : 
 
 Day. Day. 
 
 a Heavens I. la "Let there be 
 
 Light." 
 h Water 11. 2 h Firmament. h L Waters (Upper 
 
 and Lower), 
 c Earth III. 3 c^ Dry Land. c^ II. Dry Land. 
 
 4 c„ Seed. 
 
 Co III. Seed. 
 
 Heavens IV. 
 
 &;c. 
 
 Lights in the 
 Firmament. 
 
 h' IV. 
 
 &c. 
 
 Waters (vegeta- 
 tion). 
 
 If these facts stood alone they might possibly be explained 
 away, but they do not stand alone; our argument will gather 
 force as we come to consider the formation of other 10-lists. 
 
 By comparing the 10 Words of Creation with the 6 Days we 
 have seen how that 10-list falls naturally into two Tables of 
 four and six, the first four relating to the heavens and the last 
 six following the order ah'c + a"h"c" and relating to Nature as 
 the home of Man. But we are at once struck by the fact that 
 the 10 Words of Sinai also fall into two Tables oi four and six, 
 the first four relating to duty to God, the last six to duty 
 towards man. Do the Words of Sinai also follow the formula 
 we have laid down ? I think they do. 
 
 Table I. 
 
 (duty to 
 
 God) 
 
 Words of Sinai, 
 a 1 "I am..." (i.e. the Father in Heaven). 
 b '2 The Image in Heaven not to be 
 
 wronged. 
 Cj 3 fReverence for the Name. 
 Cg 4<{ Reverence for the Day as shewing 
 [ God's character and work. 
 
Table II. 
 
 (duty to 
 
 man) 
 
 against 
 
 sins 
 included 
 
 under 
 irXeove^la. 
 
 Words of Sinai. 
 
 5 The father on Earth. 
 
 6 The image on Earth, cf. "for in the 
 image of God made he man" (Gen. 
 ix. 7). 
 
 ^ c/ 7 /Reverence for the family' 
 1 name. 
 /' 8 j Reverence for the property 
 
 [ of another. 
 / 9 /Reverence for the charac- 
 
 I ter of another. 
 /' 10 Reverence for the work of 
 VV V another. 
 
 Here we see at once (i) that the first two words of Sinai 
 are alike, just as the first two words of Creation are alike; 
 (ii) that the 5th word of Sinai answers to the 1st word, just 
 as in the Creation-words ; (iii) that the strange reason for not 
 committing murder (Gen. ix. 7), "because in the Image of God" 
 man was created, finds its explanation in the fact that the 
 6th word h' answers to the 2nd word h. 
 
 Lastly we notice that, as in the words of Creation the last 
 four (i.e. words 7 — 10) are related as expressed by c/, c/', C2, Cg", 
 so too the last four words of Sinai are related, inasmuch as they 
 all refer to irXeove^ia and may be expressed in their mutual 
 relations by c/, c/', c.2, d'. 
 
 Some further relations will appear when we consider the 
 Ten Plagues of Egypt. 
 
 Old Testament scholars (Wellhausen, Stade, Driver) inform 
 us that Exodus xxxiv. 14 — 26 contains another "Ten Com- 
 mandment" list\ Let us examine this list and see whether 
 it too may be explained by the formula we have laid down. 
 These 10 Words are briefly as follows: — 
 
 a 1 No other God {v. 14). 
 h 2 No molten gods {v. 17). 
 [c^ 3 Feast of Unleavened Cakes thou shalt 
 
 keep (y. 18). 
 [co 4 All the firstborn are God's {vv. 19, 20). 
 1 See Driver's Introduction, p. 87. 
 
B /«' a' 5 Six clays' ?(^o?'A', one day's ?'6'.<?f (r. 21). Cf. 
 
 Light and Darkness. 
 Table II. \'^' ^' 6 Feast of Weeks (Summer) and Feast of 
 
 Ingathering (Autumn) {v. 22). 
 ' 7 Thou shalt not offer^ the blood of My 
 
 Sacrifice with leaven {v. 25). 
 " 8 Passover meal not to be left until the 
 
 morning {v. 25). 
 ' 9 Firstfruits to be brought to God's House 
 
 {v. 26). 
 "10 Thou shalt not seethe a kid in his 
 
 mother's milk {v. 26). 
 
 Here again we see that the first two words are alike as 
 in the other lists. The 3rd and 4th words contain two thoughts 
 which, though originally distinct, were combined in the Pass- 
 over, viz. the imleavened Cakes and the firstborn; these accord- 
 ing to our formula should be marked c^, c., while the 7th, 8th, 
 9th, and 10th words should be marked c/, c/', c^, cJ', and 
 should correspond with Ci, Cg. — And so it is. c^ and Ci' both 
 have reference to the unleavened bread of Passover which is 
 here called "My Feast" (cf. Ex. xxiii. 18), possibly because it 
 is the one Feast in the 1st Table ; the two other Feasts (see 
 Word 6) come in the 2nd Table and relate to man. contrast 
 the positive command ("I^^H v. 18) to keep the Passover with 
 the (almost) permission (^7 H^J^H v. 22) to keep the other 
 two Feasts ''Thou shalt make for thyself, &c." 
 
 The 9th word (c/), which commands the best of the first- 
 fruits of the Earth to be brought into the House of God, ought 
 according to our formula to be connected in thought with Co, 
 indeed it ought to carry out the thought of c. in the realm 
 of Earth, i.e. C. And so it does. As in Table I. the First- 
 bom belong to God, so in Table II. the Fii'stfruits belong to 
 God. The reader will also compare this 9th word, which is the 
 2nd of the Third Table, with the 6th word which is the 2nd of 
 the Second Table, and will notice the con^esponding thought 
 
 1 Literally "Thou shalt not kill the blood, &c." The word OHB^ is never 
 translated "offer," except in this passage, but always kill or slaij. 
 
8 
 
 in the "Be fruitful and multiply" of the 6th and 9th words of 
 Creation. 
 
 Lastly, our 10th word, "Thou shalt not seethe a kid in 
 his mother's milk," ought also, as Cs'', to carry out the thought 
 of C2 (i.e. the 4th word) in the realm of Earth ; but, as the 
 3rd word of the 3rd Table, it should be modified by the 7th 
 word which is the 3rd word of the 2nd Table: in other words 
 it should express that all Earth's best belongs to God, but 
 that the blood of sacrifice is not to be mixed with leaven. 
 
 The 10th word of Creation did not give animal food to 
 man, nay, it expressed the truth that as living creatures and 
 man were both from a common mother Earth they were both 
 to be fed from the Earth, "/ have given you every lierh...and 
 to every beast of the earth.'' After the Noah-Covenant animal 
 food was permitted, but with the restriction of not touching 
 the blood (Gen. ix. 3 — 5), for the blood is the life and the life 
 is not given for food. All slaying of animals was of the nature 
 of sacrifice, but "Thou shalt not kill the blood of My sacrifice 
 with leaven." Earth is the common mother of animals and 
 men; man may now use animal food, but blood and leaven 
 must not be mixed either for sacrifice or food : — " Thou shalt 
 not seethe a kid in his mother's milk." Man must have a 
 fellow-feeling for the creatures even when he uses them as 
 food. Thus our 10th word is a modification of the 10th word 
 of Creation as required by the Noah-Covenant, and we obtain 
 a striking proof of the correctness of our formula. 
 
 It is impossible to read the Cosmology in Gen. i. — ii. 3 
 without feeling that it originally consisted of Six " Days " : 
 thus, of the Sixth Day alone the def. article is used " the Sixth 
 Day, as though it were intended to denote the period which is 
 still going on, the age of man. Chapter I. is complete in itself; 
 man is created; God has blessed them {v. 28); God's end is 
 gained; "God saw everything that He had made and behold it 
 was very good" {v. 31). 
 
 I shall have occasion hereafter to shew that the six-series 
 did actually develop into a seven-series, and to explain the 
 cause. 
 
 There are however other Cosmologies in the Old Testament 
 
Day III. 
 
 9 
 
 besides the Cosmology of Gen. i. ; one of the least known is in 
 the Elohist Asaph Psalm Ixxiv., where seven emphatic Thous 
 mark what we may call seven ' Words ' in the Covenant of 
 Creation, the ' Words ' being arranged under the first four 
 ' Days ' of Creation. The Septuagint have recognised that the 
 Psalm alludes to the Covenant of Creation by their remarkable 
 translation of verse 18, " Remember this Thy Creation " (fivt](T- 
 OrjTt ravrrj^ rrj<; KTiaeax; aov...). The Avhole passage in the 
 Hebrew is an appeal to God to " look upon the Covenant " 
 (v. 20), and may be literally translated thus : — 
 Day I. (a) v. 13. "Thou didst break a Sea in Thy 
 
 strength, didst shatter the heads of 
 the monsters on the waters. 
 Day II. (h) 14. Thou didst crush the heads of Levia- 
 
 than giving him for food to the 
 people of the desert. 
 XCj) 15. Thou didst cleave out fountain and 
 
 torrent. 
 (Cg) Thou didst dry up the everlasting 
 
 rivers. 
 16. Day is thine. Night is thine. 
 
 Thou didst prepare the Lights and the 
 
 Day IV. (a') -: ^^ ^^^^ ^.^^^ ^^ ^^^ ^^^ borders of Earth, 
 
 Summer and Winter. 
 ^ It is Thou that hast formed them." 
 
 I am far from supposing that the Babylonian story of 
 Creation was consciously present to the mind of the Psalmist 
 in this magnificent passage; nevertheless, since commentators 
 insist on seeing in v. 13 a reference to the dividing of the Red 
 Sea, it is well to compare it with the work of Creation as 
 described by Berossus. 
 
 "Now in Berossus it is B77X09 who cleaves 'O/xo- 
 
 pcoKaSaXdrO (i.e. Mummu-Tiamat, The old Dragon) in 
 tw^ain, forms Heaven and Earth out of the tw^o halves, and 
 destroys the sea-monsters, the Ihcoi^veU i.e. the creatures 
 that naturally arose from the blending of the waters of Apsu 
 and Tiamat..." (Schrader, Vol. 1. p. 7, cf. p. 13, Eng. Transl.) 
 
10 
 
 I claim then that v. 1 3 represents the first Bay of Creation. 
 
 ''Thou didst break a Sea in thy strength, didst shatter 
 
 the heads of the monsters on the waters." 
 
 That this is a poetic expression for the creation of Light is 
 
 evident from another passage of Berossus. 
 
 " While the universe was still a liquid mass, crowded 
 
 with animal shapes previously described, Bel cleft the 
 
 darkness in twain, and thus separated Earth and Heaven 
 
 from one another and produced an ordered universe. But 
 
 the living creatures which could not have endured the 
 
 light perished." (Schrader, p. 13.) 
 
 In like manner the second Thou (v. 14) describes the work 
 
 of the Second Day while v. 15, which describes the Third Day 
 
 of Creation, is marked by two Thoiis i.e. it is a double day, just 
 
 as we have seen it to be in the Genesis narrative and in other 
 
 lists already considered. 
 
 (Cj) '' Thou didst cleave out fountain and torrent. 
 
 (Cg) Thou didst dry up the everlasting rivers." 
 
 i.e. (c) water into one place ) . ^ 
 
 ) \ . , . ^ as in (jrenesis. 
 
 (Cg) dry land appear J 
 
 The next verse takes up the work of the Fourth Day almost 
 
 in the words of Genesis " Day and Night " " The Lights and the 
 
 Sun." 
 
 The thought culminates here, for these "Lights" were 
 
 created " for Signs and for Feasts," it is these Feasts that the 
 
 enemy is reviling and opposing (cf. vv. 4 and 8) ; consequently 
 
 from this point the two remaining Thoiis indicate not so much 
 
 the work of the Fifth and Sixth Days as the Covenant of Noah, 
 
 that " seed-time and harvest, summer and winter," should not 
 
 cease. 
 
 Another Cosmology of four ' Days ' is to be found in Ps. civ. 
 
 which may be analyzed thus ; — 
 
 vv. 1 and 2 — Day I. (Creation of Light.) 
 
 3 and 4 — Day II. (Firmament in the Upper Waters.) 
 
 Cj {v. 5 — 9) Preparation of Dry Land. 
 
 c^ (^. 10—17) Gift of Water and 
 
 fertility. 
 
 19 _ 23— Day IV. (The " Lights " i.e. Day and Night.) 
 
 .5 — 18— Day III. 
 
11 
 
 The rest of the Psahn contains no direct allusion to the 
 ' Days ' of Creation ; the thought pauses at the IVth Day just as 
 it does in Ps. Ixxiv., because four is the number of Creation. I 
 introduce these examples now merely to prove that a Biblical 
 writer who knows of the Genesis Cosmology in Seven Days may 
 for I'easons of his own modify that number in order to bring out 
 a leading thought. The importance of this observation will bo 
 manifest when we consider the Plagues of Egypt. 
 
 We now turn to the Ten Plagues and we note that they are 
 called " Signs." 
 
 There are three varying Plague-lists given in the Old Testa- 
 ment viz. in Exodus, in the Elohist Psalm Ixxviii. and in the 
 Jehovist Psalm cv. The critical scholar has no right to assume 
 that any one of these lists is more historical than another. If a 
 theory can be found which shall account for their variations, 
 that theory establishes a good claim to truth. 
 
 In the Exodus list we notice that the fi7\st four^ signs are 
 wrought by Aaron, the next sior by Moses, while the sla3'ing of 
 the Firstborn belongs to another section and is wrought by God. 
 Thus the Signs of Egypt fall into the following Classes or 
 Tables. 
 
 First four — by Aaron. 
 Six following — by Moses. 
 Last one — by God. 
 
 If we omit the last Plague (of which I shall speak presently) 
 we have a 10-list in two Tables which follows the analogy of the 
 10 words of Creation and the 10 words of Sinai. 
 
 The reader is asked to compare these 10-lists, which are 
 given at length at the end of this Article. I am not seeking at 
 present to explain the Law of their formation, but merely to 
 establish the fact that some Law of development underlies them 
 all. It may suffice now to remark that the Aaron-plagues are on 
 the World of Nature, while the Moses-plagues are on the pro- 
 perty and labour of man, or rather on Nature as the home of man. 
 
 1 The rod changed by Aaron into a Dragon (pjn Ex. vii. 9), though not a 
 plague, was one of Aaron's signs and must as such be reckoned. It is found 
 only in that portion of the text which the critics assign to P. 
 
 K. 2 
 
12 
 
 h' j Blood. 
 
 We now turn to the Jeliovist Psalm cv. 
 The passage containmg the Plague-list {vv. 28 — 86) may 
 be translated thus : — 
 
 a' I Darkness. 28. " He sent Darkness and it was dark 
 
 For did they not rebel against His words ? 
 29. He turned their waters into Blood 
 And killed their fish. 
 Frogs. 80. Their Land teemed with Frogs 
 
 In the (very) chambers of their Kings. 
 Dark-stvarm and lice. 81. He spake and the Dark-swarm 
 
 (l"li?) came 
 And lice in all their coasts. 
 Hail and Fire 32. He changed their showers to ^oi7 
 
 Flaming Fire in their Land. 
 83. So it smote their vines and 
 their fig-trees 
 And broke the trees in their 
 coasts. 
 Locust on Firstfruits 84. He spake and the Locust came 
 
 And winged-locust in countless 
 number. 
 35. And it consumed every herb of 
 their land and devoured the 
 fruit of their ground. 
 8G. And it smote all the firstborn 
 (? firstfruits) in their land 
 Even the first of all their 
 labour." 
 
 The reader will observe that, though one Psalm-list falls into 
 two related Tables, yet these Tables answer not to our Tables I 
 and II, but to Tables II and III. In other words our List must 
 be compared with the last six words of Creation. [See Analyti- 
 cal Table at the end of this Article.] 
 
 Thus : — V. 28. — The " rebellion " against the ' words ' of 
 Creation is punished by the ' words ' of Egypt. 
 
 The first word of the Second Table of Creation is " Let there 
 be Lights... to rule." 
 
18 
 
 The first word of our Psalm -list is " Let thovo bo Darkness 
 to confound." 
 
 The commentators are quite astray when they speak of this 
 as ' the ninth plague mentioned first.' 
 
 The second word of the Second Table of Creation is " Let 
 the waters teem with living things." 
 
 The second word of our Psalm-list is ' water into Blood to 
 kill their fish.' 
 
 The third word of the Second Table of Creation is " Let the 
 earth bring forth living creatures after its kind." 
 
 The third word of our Psalm-list is that ' the earth should 
 teem (y^^) with frogs ' which represent the ' unclean spirits ' 
 from the bottomless pit (see Rev. xvi. 13). The rare word V^t^ 
 is used (as in Exod. vii. 28, E.Y. viii. 8) with pointed reference 
 to Gen. i. 20 "Let the waters teem &c.": there it was for life, 
 here it is for death, there it was the water, here it is the earth. 
 (See also p. 19.) 
 
 The work of Egypt is, so far as it goes, an undoing of the 
 work of Creation. 
 
 Verse 81, with the Dark-swarm and Lice, ought according 
 to our formula to begin a New Table answering to the thought 
 of Earth as the home of Man. Now in the Exodus account the 
 Darh-siuarm marks a new departure ; it is the first of the 
 Moses-plagues, and from this point the plagues of Exodus begin 
 more and more to affect the property, labour and life of Man. 
 
 But had the Exodus writer any reason for regarding the 
 plague of Lice also as marking a new departure ? I think he 
 had. He places it indeed as the last of the Aaron-plagues, but 
 it is the first plague which the magicians foiled to imitate, the 
 plague which forced them to confess " This is the finger of 
 Elohim"(Ex. viii. 19). 
 
 The next word of the Creation-list is 
 
 " Be fruitful and multiply." 
 
 To this our Psalm-list answers with 
 
 " Fire and Hail to destroy fruit." 
 
 The last word of the Creation list is 
 
 " I have given you every herb." 
 
 2-2 
 
14 
 
 To this our Psalm answers with 
 
 "Locust... to consume every herb." 
 
 Verse 36 deiDends for its interpretation upon the word 1*)D^ 
 which may be pointed to signify either first-born or first-fruits. 
 I think the Psalmist merely intended to describe the effect of 
 the Locust-plague as destroying all the choicest of the fruits of 
 the Earth. His words however would easily lend themselves to 
 the other meaning, so that the 6-list would become a 7 -list. 
 
 Thus we see that Psalm cv. gives us a Plague -list in six 
 signs which follow the order aVc' + a'h"c" or air, water, earth 
 (in relation to living creatures) + air, luater, earth (in relation 
 to man). Thus : — 
 
 / 1 Darkness h eavens. 
 
 Table IL 2 Blood Water (" He changed their waters 
 
 (on living J into Blood "). 
 
 creatures) JS Frogs Earth ("their land teemed with 
 
 frogs "). 
 
 4 Dark-swarm and Lice heavens. 
 
 Table HI. 
 (on the 
 
 5 Hail Water (" for rsiin"). 
 
 6 Locust Earth ("...devoured 
 
 ^^^^^'^ ^f the fruit of their 
 
 ^^^0 ( • ground"). 
 
 This arrangement, when once pointed out, is so obvious and 
 so complete that it substantiates the claim I have put forward 
 to consider this Plague-list as independent of the list in Exodus. 
 
 I next take the Plague-list contained in Ps. Ixxviii. v. 44 ff. 
 L 44 " He turned their Nile-streams into Blood 
 And they could not drink of their waters. 
 
 IL 45 He sent among them the Dark-Swarm to devour 
 
 And the Frogs to corrupt them. 
 HI. 46 And He gave their increase to the Grasshopper 
 
 And their labour unto the Locust. 
 
 IV. 47 He killed their vines with Hail 
 
 And their sycamore-trees with ice. 
 
 V. 48 And he gave up their cattle to the Pestilence 
 
 And their flocks to the Fever-flame. 
 
15 
 
 49 He sent against them His burning anger 
 Even wrath and fury and anguish, 
 
 A mission of angels of evil. 
 
 50 He made free course for His anger 
 And spared not their soul from death 
 
 But gave their life (? creatures) to the Pestilence. 
 
 VI. 51 And He smote every Firstborn in Egypt 
 
 The best of their strength in the Land of Ham." 
 
 The Plagues in this Psalm follow the order 
 
 i Blood to corrupt Water. 
 Table I. I Dark- swarm and Frogs to corrupt Dry Land. 
 \Locust to devour Seed. 
 
 iHail to destroy Vegetation. 
 Pestilence to destroy Animals. 
 Firstborn, i.e. on Man. 
 
 The second Table is clearly complete, in that Vegetatio)t, 
 Animals, Man, represent the three last Days of Creation. The 
 first Table is not quite so clear, but if we compare it with the 
 hrst Table of Creation we find that it follows the order b, Ci, cv, 
 i.e. water, dry land, seed. In other words it represents the first 
 three Days of Creation starting from our present second Day as 
 a First Day. We have already been led to suspect that the 
 Second Day of Genesis was once a First Day (see p. 5), we 
 now find the trace of such a list : when the time comes I am 
 prepared to shew the reason for this. 
 
 The reader who compares the last three Days of Ps. Ixxviii. in 
 the Analytical Table with the Days and Words of Creation will 
 observe that the whole list is displaced by one Day, thus : 
 Genesis (P.) Psalm (E or J.) 
 
 Day 1. 
 . II. Dayl. 
 
 „ III „ II. 
 
 „ IV. „ in. 
 
 „ V. „ IV. 
 
 „ VI. „ V. 
 
 „ VI. 
 
16 
 
 According to modern criticism the document J begins with 
 Gen. ii. 4'' — iii. 24 (see Pentateuchal Analysis, Hebraica, July 
 1888, p. 235). Let us examine this Section, which is remark- 
 able for the use of " Jehovah Elohim." 
 
 The Section falls into two parts or Tables ; the first Table 
 describes Paradise in three stages, the second describes the fall 
 from Paradise also in three stages, thus : — 
 
 1^ a. Man and Vegetation [Trees of hiie..." The 
 Paradise ' Lord God made to groiu "]. 
 
 j yS. Man and Animals, 
 
 [y. Man and Woman [or Man completed]. 
 
 j'/Sj. Sin of the Animal [Serpent, Ch. iii. 1]. 
 
 The Fall ' '^i' ^^^^ of the Woman. 
 
 I ttj. Sin of the Man — Vegetation cursed for his 
 |_ sake. " Thorns &c. shall it make to grow.'' 
 
 We notice at once that the First Table here answers to the 
 Second Table in the Psalm-list which we have just considered, 
 both following the order Vegetation, Animals, Man. Is this an 
 accident ? 
 
 The reader is now asked to compare the Plagues of Exodus 
 as given in the Analytical Table with the Word-list of Ps. cv. 
 and the Day-list of Ps. Ixxviii. 
 
 The Plagues of Exodus in their present form are supposed 
 by the critics to be due to a writer who had before him three 
 lists, viz. 
 
 E, the Elohist list oifour^ signs (Blood, Hail on Vegetation, 
 Locust and Darkness). 
 
 J, the Jehovist-list of seven signs (Blood, Frogs, Dark- 
 swarm, Cattle-plague, Hail on Cattle, Locust and Firstborn). 
 
 P, The Priest-Code-list of five signs (Dragon, Blood, Frogs, 
 Lice and Boils). 
 
 We place these lists side by side and, assuming the critics 
 to be correct, the Exodus 10-list will result by superimposing 
 
 1 The writer in Hcbraica in his valuable Article, July 1^88, jj. 229 and 240, 
 enumerates by mistake Jive signs as the work of the Elohist, adding the plague 
 of Lice, but according to his own analysis this plague is only found in Ex. viii. 
 12 — 15, which he assigns to P. 
 
17 
 
 them and combining du])]iciik'.s, making J the basis of com- 
 parison, 
 
 Kesul- 
 tant P E J 
 
 List 
 
 1 Dragon (vii. 8- 1;|) 
 
 1 2 Blood (vii. 19-22) 1 Hlo.xl (vii. 17) 1 Blund (vii. 25) 
 
 2 8 Frogs (viii. 1-3) 2 Frogs (vii. 26-2'J) 
 
 3 -i Lice (viii. 12-15) 
 
 'i 3 Dark-swarm 
 
 (viii. 17-20) 
 
 '5 4 Cattle-plagUL" 
 
 (ix. 1-7) 
 
 6 5 Boils (ix. 8-12) 
 
 7 2 Hail on trees 5 Hail on Cattle 
 
 (ix. 22 f.) (ix. 17-21) 
 
 8 3 Locust 6 Locust 
 
 (x. 12-15 b) (x. 4-7, 15 a.) 
 
 9 4 Darkness 
 
 (x. 21-27) 
 10 7 Firstborn (xi. 4-8) 
 
 But I would call attention to the fact that some of the 
 duplicates thus superimposed belong to different spheres, e.g. 
 the Plague of Frogs which in Exodus, as in J, is a second term 
 (and therefore answers to the thought of water), is in the P-list 
 a third term (and therefore answers to the thought of earth). 
 This being so, we should expect that in the combined form the 
 Plague of Frogs would affect both water and earth. This is 
 exactly what we find. In the passage assigned to J (vii. 26 — 29) 
 it is the Water that " teems with Frogs, while in the P-passage 
 (viii. 1 — 3) the Frogs go up " over all the Land of Egypt." " And 
 it covered the Land of Egypt." Probably viii. 10 should also 
 be assigned to P. 
 
 Again, the plague of Hail, which comes seventh in the final 
 Exodus list, is a second in the E-list and a fifth in the J-list; as 
 a second term it involves the thought of water and vegetation, 
 while as a fifth term of the J-list it may be compared with the 
 Vth term of Ps. Ixxviii. where the Plague is upon Anhnals (sec 
 Analytical Table). Thus, in Exodus the Hail is not only upon 
 Vegetation but also upon Cattle. 
 
18 
 
 Once more, the Xoc^^'^plague is third in the E-list and Sixth in 
 the J-list. Now the Sixth Day answers so closely to the third 
 (see p. 2) that we should expect no great variety, since both 
 answer to the thought of seed and iho, fruits of the earth. There 
 is however in the Sixth Day the thought of Darkness, the reason 
 for which will appear in my second Paper. Now, Ex. x. 15 is 
 by the critics divided into two parts, the first member (" and it 
 (i.e. the Locust) covered the sight of all the land and the land 
 grew dark") being assigned to J, while the second member 
 (" and it did eat every herb of the land and all the fruit of the 
 trees &c.") is assigned to E. Now this exactly agrees with our 
 theory. 
 
 According to the critics the Exodus list would seem to be 
 little more than a fortuitous concourse of atoms, the only guid- 
 ing principle being the glorification of Aaron : if however we can 
 prove that the Exodus 10-list folloius a definite law of formation 
 which is identical with the law of formation of the other 10-lists, 
 then the whole question will enter upon a new phase. This we 
 proceed to do. The last six luords of Creation answer to the six 
 Days of Creation as expressed by the formula abc + a'b'c'. the six 
 Words of Ps. cv., which have been seen to answer to these last 
 six words of Creation, may therefore be arranged as a Day -list, 
 but we have already a Day-list from Ps. Ixxviii. which begins 
 from a different point i.e. from b instead of from a. 
 
 If we place these two lists side by side we obtain the follow- 
 ing result : 
 
 Days of 
 a I. I 
 b II. I 
 c III. 
 
 Ps. cv. 
 
 darkness 
 31ood 
 Cj Frogs 
 
 Days of Ps. Ixxviii. 
 
 ib) b 1. Blood 
 (c) c, II. Dark- 
 swarm 
 and Frogs 
 (a) Cg III. Locust 
 
 Words of Exodus. 
 a Dragon 
 b 1. b Blood 
 c II. Cj Frogs 
 
 a' IV. ^ 
 
 Cg Dark- 
 swarm 
 
 a III. c^ Lice 
 
 V & Lice 
 b' V. Hail and 
 Fire (on 
 Vegetation) 
 
 {b') b' IV. Hail on 
 
 Vegetation 
 
 IV. 6' Dark- 
 swarm 
 
19 
 
 [continued]- 
 
 Days of Ps. cv. 
 
 Days of Ps, 
 
 . Ixxviii. 
 
 Words 
 
 of Exodus. 
 
 c' VI. Locust on 
 Firstfruits 
 
 (c') c/ V. 
 
 Post on 
 A nintah 
 
 V. 
 
 On Cattle 
 
 
 (cO c; VL 
 
 On man 
 and beast 
 
 VL a 
 
 b" 
 
 c" 
 a" 
 b" 
 
 On Man 
 and beast 
 Hail and 
 Fire on 
 man, beast 
 and herb 
 Locust 
 Darkness 
 ' Firstborn 
 
 The first Aaron-sign is the Dragon, which represents dark- 
 ness as the devourer of Light (cf. p. 9) and thus answers to 
 the 1st Plague in Ps. cv. and to the first Day of Creation. But 
 this Aaron-sign is not reckoned among the ten Plagues of 
 Egypt which begin with Blood: the reason for this will be seen 
 at once from our Table, since the Day-list of Ps. Ixxviii. starts 
 from the Second Day as a first Day. In the Plague-list of Ps. 
 cv. frogs come in the third term which, following the formula 
 Heavens Water Earth, should refer to Earth: accordingly we 
 read " their land brought forth frogs," but in the Day-list of Ps. 
 Ixxviii. frogs came in the second term : we might therefore expect 
 that in the Exodus list Frogs would have relation both to eartii 
 and luater. This is exactly what we find : the rare word V^^ 
 is used of the luater in Exod. viii. 3 (vii. 28) " the river shall 
 teem with frogs," while in Ps. cv. 30 it is used of the land, 
 " their land teemed with frogs." 
 
 The next Aaron-plague is Lice. This is the third or last 
 term of the first Table, so it is the last Aaron-plague ; as the 
 3rd term it ought to refer to earth, and it also ought to have a 
 reference to the 3rd term of the second Table, i.e. to " man and 
 beast.'' Now this is exactly what we find (Ex. viii. 17) "Aaron 
 stretched out his hand with his rod and smote the dust of the 
 earth and it became Lice in man and in beast" Up to this 
 point we notice that the first four Aaron-signs agree with the 
 first four signs of Ps. cv., but that when considered as a Plague- 
 
20 
 
 list they follow the Table of Ps. Ixxviii., so that we may repre- 
 sent thein by the formula bca. 
 
 We now enter upon the Second Table of Exodus with the 
 Moses-plagues. The first of these is the ihj^ about which we 
 know nothing except that the root signifies mixture or dark. 
 If the reader will compare this plague with the corresponding 
 terms in the Analytical Table he will see that, as the first term 
 of the Second Table, it answers to the " Lights and the Sun " 
 "Day and Night." 
 
 The next Moses-plague is on the Cattle and answers therefore 
 to the Vth Day of Ps. Ixxviii. (see table p. 19), or the Vlth Day of 
 Creation on which Cattle were created (see Analytical Table). 
 
 The next Moses-plague is remarkable for the reappearance 
 of Aaron and the magicians. " And the Lord said unto Moses 
 and unto Aarou take to you handfuls of ashes of the furnace, 
 and let Moses sprinkle it... and it shall become small dust in all 
 the Land of Egypt and shall be a boil — upon man and upon 
 beast" (Ex. ix. 8, 9). 
 
 It will thus be seen that, though this plague is properly a 
 Moses-plague, yet Aaron had a share in it, and for this reason 
 the critics assign these verses (ix. 8 — 12) to P. But according 
 to our formula the Vlth Day ought to correspond with the Ilird 
 Day and therefore this Plague ought to correspond with the 
 Plague of Lice. 
 
 As the Plague of lice was " upon man and beast " 
 So the Plague of Boils is " upon man and beast." 
 As in the Ilird Plague the " dust of the land " becomes lice 
 So in the Vlth Plague it is the " small dust " that becomes boils 
 
 and 
 As in the Ilird Plague the magicians confessed themselves 
 
 beaten 
 So in the YIth Plague the magicians " could not stand before 
 Moses,,," (v. 11). 
 
 The next three Plagues press more closely on the labour and 
 life of man, and this is just what our formula would have led us 
 to expect. They form a third Table, but they begin with 6" i.e. 
 Water. Now if we turn to b' in either of the Psalm-lists (p. 18) 
 we note that it is Hail and Fire on Vegetation : we should there- 
 
21 
 
 fore be led to expect that our new term b" would be Hail and 
 Fire on Man, beast and herb. This is exactly what we find. 
 So too we liiid that c" answers to c' the Locud ot Tsahu cv., and 
 a" answers to a and a' in the same Psalm with the thought (jf 
 Darkness (cf. p. 13); so that the last Table of the M(jses-Plagues 
 follows the order boa of Ps. Ixxviii., but follows the Plagues 
 b'c'a' of Ps. cv. Again, if we look at the Six Moses-Plagues as 
 a whole, we see that they form a complete cycle beginning in 
 Dark-swarm and ending in Darkness. So too the six names 
 from Cain to Lamech form a complete cycle, Lamech being 
 a completed Cain. So too the six-list of Paradise forms a com- 
 plete cycle (see Analytical Table), beginning as it does with 
 Vegetation for man's delight and ending in Vegetation cursed 
 for man's sake. 
 
 All critical scholars are agreed as to the fact that the Elohist 
 genealogy of Seth and the Jehovist genealogy of Cain were 
 derived from a common source. The names Enoch and Lamech 
 are common to both, while the Septuagint also gives the names 
 MaXeKerjX and MaOovac'ika as common. No scholar now sup- 
 poses that the names are of Hebrew origin; consequently any 
 argument against the identification of Cain (pp) and Cain-an 
 (pp) based upon their radical letters is worthless. Irad has 
 also been identified with Yared. I shall begin by assuming the 
 identity of these tNvo lists and shall end by proving it. The 
 lists may be arranged as follows : — 
 
 Elohist. 
 
 Jehovist. 
 
 Adam 
 
 Adam. 
 
 Seth. 
 
 
 Enosh 
 
 
 Cain-an 
 
 Cain 
 
 M.ake\eriX 
 
 Enoch 
 
 Yared 
 
 Irad 
 
 Enoch 
 
 Ma\eke}]\ 
 
 Metho-shelah 
 
 MaOovadXa 
 
 Lamech 
 
 Lamech 
 
 Noah 
 
 1 
 
 I o sons 
 
 'S sons 
 
22 
 
 It is interesting to note that the names Seth and Enosh, 
 which interrupt the order of our common list, are acknowledged 
 by the critics to be fragments introduced in Gen. iv. 25 — 2G 
 from another source [cf. Driver's Litrod. p. 13]. 
 The following Table is also very suggestive : 
 
 Shem 
 Adam Shem Arphaxad 
 
 I 100+500 
 Arphaxad Kalvav 
 I 35 + 403 
 Shelah Shelah 
 
 Adam AAQPOI 
 
 i 130 + 800 
 
 Seth AAAnAPOS 
 
 1105 + 807 
 Enosh AMHAQN 
 
 \ 90 + 815 
 Cainan AMMENQN Cain a 
 
 \ 70 + 840 
 Ua\e\ei]\ MEFAAAPOI Enoch ^ 
 
 j 65 + 830 
 
 Yared AAQI Irad 7 
 
 j 162 + 800 
 Enoch EYEAQPAX02 MaXeXe^X l^' 
 
 \ 65 + 300 
 Methoshelach AMEMYINOI UaOovaciXa 7' 
 
 1187 + 782 
 Lamech QT I APT HI Lamech a 
 
 i 182 + 595 1 
 
 = 777 
 Noah 1III0POI 
 
 \ 30 + 403 
 Eber 
 
 I 34 + 430 
 
 Peleg (and 
 
 Yoqtan) 
 
 \ 30 + 209 
 Reu 
 
 j 32 + 207 
 Serug 
 
 I 30 + 200 
 Nahor 
 
 t 29 + 119 
 Terah 
 
 70 
 
 Eber 
 
 3 sons 
 
 3 sons 
 
 3 sons 
 
 Here the Scptuagint list of Shem introduces a new name 
 Cainan. This Cainan lives to the same age as Shelah, he also 
 has his first son at the same age ; to these coincidences (?) we 
 may add that Cainan signifies Shoot just as Shelah signifies 
 Shoot. Thus while the Hebrew text gives us 3 names abc in 
 the first Table, the Greek text gives us 4 names, and these four 
 follow the formula abc^c^. Again we note that in the Seth-list 
 Ma\€\erj\ and Enoch both have their first son at the same age, 
 
23 
 
 while tho correspoiidinr/ patriarchs in the Shem-list, viz. Pcleg 
 and Serug, also have their first son at the same age. This would 
 lead us to think of some connexion between Ma\eXe?;X, and Enoch; 
 so that the six-list from Cain to Lamech would follow the 
 formula a^^ + I3'<y'a, for Lamech the murderer is clearly a 
 completed Cain. Cain, as we clearly see, has reference to the 
 Firmament and to the Imar/e [cf Words of Sinai]. Cain also 
 corresponds in our Analytical Table with the Cth \Voi-(l of 
 Sinai "Thou shalt do no murder." He represents the muidcnr 
 as the destroyer of God's image. 
 
 But Cain is also the Artificer (VH^p); he is the 'builder' 
 of the first city (Gen. iv. 17); so Lamech is an artificer (Gen. 
 iv. 19 ff.) and inventor of weapons. "If vengeance be taken 
 for Cain seven times then, for Lamech, seventy-times seven " 
 (v. 24). But again, Cain has clearly been associated with Vege- 
 tation, the Shoot VCAN; and therefore Lamech, as a^, ought to 
 have some reference to vegetation or the fruits of the earth. 
 Compare also his position with reference to the last word of 
 Creation " I have given you every herb," and the last word of 
 the Paradise-Fall list which speaks of vegetation cursed for 
 man's sake. This explains the difficult verse Gen. v. 20 where 
 Lamech is made to say "This shall give us solace from our 
 work and from the labour of our hands from the ground which 
 Jehovah hath cursed." Compare also the names of Lamech's 
 " three sons " Yabal Yubal and Tubal, all from V7^^ ^^'ith the 
 sense of increase, and perhaps with the hint " after me the 
 Deluge!' Thus the six names from Cain to Lamech follow the 
 formula a^'y + fi'<y'a. 
 
 We now arrange the Elohist Seth-list according to P, to 
 whom it is assigned by the critics [Driver, Introcl. p. 9], and 
 compare it with the ten words of Creation which are also 
 assigned to P. Thus : — 
 
 I. 1 Adam I. Light 
 
 II. 2 Seth II. Firmament 
 
 III. fc, 3 Enosh, i.e. Man III. (c^ Dry Land 
 (^Cg 4 Cainan,i.e.>Sf/iOO^ \c^ Seed 
 
24 
 
 [cojitwved] — 
 
 
 
 IV. a' 
 
 5 Ma\6\€7]\ 
 
 IV. 
 
 a' Lights 
 
 V. h' 
 
 G Yared 
 
 V. 
 
 h' "Let the waters bring 
 forth..." 
 
 "t:- 
 
 7 Enoch 
 
 VI. 
 
 fc/ Earth... living creatnres 
 (c/' Man in the Image 
 
 8 Metho-shelah 
 
 
 
 9 Lamech 
 
 
 V "Be frnitfnl..." 
 
 10 Noah 
 
 
 < c^' "I have given 3^ou every 
 
 
 
 
 herb" 
 
 This arrangement of P was of course far later than the 
 original list of E (or J), but if I am right in maintaining that it 
 has been developed in the mould of the Creation words, we 
 should naturally expect that the names, whatever their original 
 meaning, would be modified to suit the allusion to the corre- 
 sponding words of Creation. 
 
 The reader wdll observe that Enosh (man) answers to Dry 
 land, and Cainan (the shoot) to Seed. 
 
 These thoughts ought both to be doubled in the Vlth Day 
 as represented by c/c/' -I- c^c^'\ So we find 
 
 c/ Enoch the new man answerinef to) „ , , , , 
 
 // n/r n ai 1 1 • 7 ^ fC, -t^nosh the natural man. 
 
 Cj Metno-tS/iela/i i.e. man-snoot j ' 
 
 and 
 
 c/ Lamech)with. the thought of the restored) c^ Cainan the 
 
 c^' Noah J fruits of the earth answering to j shoot. 
 
 Again, whatever was the original signification of MaXe\ei]\, 
 he corresponds in our Table with the IVth Day and the 
 " Lights in the Firmament," but, in the Hebrew text his name 
 
 is derived from Vz/H whence Halel, 'Lucifer' the hriglit shining 
 star. 
 
 Once more if we test our Seth-list by the formula a'h'c' + 
 a"h"d' we see that Enoch in c' answers to Noah in c"; we should 
 therefore expect some relation between Enoch and Noah. Now 
 of Enocli it is said that he " walked with Elohim " (v. 24), and 
 of Noah too it is said that he "walked with Elohim" (vi. 9): 
 both these verses are ascribed by the critics to P; but since 
 
25 
 
 some relation is needed by onr formula, we begin to suspect that 
 P follows some necessary law of development and is not (|uit(' 
 so independent of J and E as the critics suppose. 
 
 In the Analytical Table I have placed the following- lists 
 side by side : — 
 
 (i) The J-list of Cain which I take to be Jj (which was a 
 six-list following the order of the "Lord-(J(>(l" list Paradise 
 and Fall). 
 
 (ii) The E-list of Seth which I take to be J^ (which, as we 
 have seen, had two inserted terms Seth and Enosh, but which 
 was originally a seven-list from Cainan to Noah. This list in 
 its present form follow^s the Day-list of Psalm Ixxviii. and it is 
 interesting to note that both are Elohistic). 
 
 (iii) The P-list in ten terms from Adam to Noah (which 
 starts from a different point and follows the same formula as the 
 ten Words of Creation and which, like the ten Words of Crea- 
 tion, is Elohistic). This being so the relation between Jj and 
 J.2 would be as follows : — 
 
 Jj-list Jg-list 
 
 I Water and Vegetation Cain Cainan 
 
 Earth and Animals Enoch MaXeXeijX 
 
 Seed Irad X Yared 
 
 (Earth Ma\€\€7]\ Enoch 
 
 < Seed and Man Metho-shelah Metho-shelah 
 
 [ Vegetation and Man Lamech Lamech 
 
 Noah 
 
 Thus Jg is formed from J, by transposing the second and 
 fourth terms and by adding a new name Noah. When the time 
 comes I am prepared to she^v the reason for the 6-list develop- 
 ing into a 7 -list and for the transposition of the second and 
 fourth terms: meanwhile I call attention to the fact that on our 
 hypothesis J^ would have had no Flood-story. 
 
 Now " Well, Bud., Kuen. and Kitt. (p. 134) come to practi- 
 cally the same conclusion with regard to J in Gen. i. — xi. All 
 agree that the original writer J^ had no flood story" [Hehraica, 
 July 1888, p. 23:) notel 
 
26 
 
 The critics are undoubtedly right here and my theory will 
 explain the reason. 
 
 In keeping back my explanation I have necessarily stated 
 only half my case, but I trust sufficient has been said to prove 
 that the relationship between J and P is not an arbitrary one, 
 but that the lists of both are developed according to closely 
 related formulae. 
 
 Cambridge: printed by c. j. clay, m.a. and sons, at the university press. 
 
Tho Imago in I 
 
 ilig TiAluat I '( Light 
 
 ijig Uviutliiui II b Finua 
 r ill one pljiec III .<-, Dry li 
 
 I ij Ibvoroiiuo for tlio Duif 
 
 .VoBDS OF Ps. CV. WoaDS OF EXODDS ( 
 
 Io Dnigon (I'jn) |P. 
 ch.vii. 8-131 
 4 Blood IP. ™. 19- 
 0, Frogs (P. viii. 6- 
 r, LicelP. viii. lol- 
 
 PaB ,DI8E-L18T (.1). 
 
 IV «' The Lights (for 1 
 
 Lot ™ uiuko 
 
 T Thou iilmlt not kill Iho 
 
 \ pnpertyoiMi»l\\r,T I ' beloftuni 
 
 (HoiUudFirc 
 I Locust and Fin 
 
 
 .information (showing.,,™. 
 
 '■List P-l 
 
 J. List (.x. 21, 26). 
 
 [Sotli] III jo, 
 
 [En,«h] \c. 
 
 C.iii IV 
 
 .ri.hamd 
 
 .iirnii (onl, 
 in Sopt,) 
 
 Yoqtau Yoqtau 
 
 TomVi 
 I 
 
DATE DUE 
 
 ^l/^^se^f0^M 
 
 f^m 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 CAYLORO