MOSAIC ORIGIN OF THE PENTATEUCH. 



37 



a definite plan running through the whole series. In like manner 

 the alternations of chazak (pTH) and kdbed (123) show 

 a similar unity of plan governing the account of the Plagues. 



(ii) Gen. vi, 9, " These are the generations of Noah. Noah 

 was a righteous man, and perfect in his generations (attributed 

 to P) follows immediately after and explains " Noah found 

 grace in the eyes of the Lord {v. 8, attributed to J). In 

 like manner Gen. vii, 11 expands and explains v. 10. 



(iii) The passage, Gen. vii, 17-viii, 5, alleged to be composite, 

 displays a threefold use of triple climax, indicating the work 

 of one mind. 



(iv) The renewed commission of Moses in Egypt (Exod. vi , 

 2-vii, 13, P) is the necessary sequel to Moses' complaint of the 

 failure of his mission to Pharaoh (v, 22, 23, J). 



(v) Deuteronomy, admittedly founded on the JE laws and 

 history, and showing a number of verbal coincidences, requires 

 the P laws to explain the bare references to the different kinds 

 of Sacrifices, and to the law of Leprosy. The Deuteronomy 

 title " Feast of Booths " (niDDH >U xvi, 13) is only 

 explained by Lev. xxiii, 42-43. The Deuteronomy system of 

 judicature (xvi, 18 ; xvii, 8-13) modifies the Wilderness system 

 (Exod. xr^dii), to suit the circumstances of the Promised Land. 

 In the same way, Deuteronomy, while insisting on the law of 

 the Central Sanctuary laid down in Lev. xvii, 1-5, relaxes the 

 laws of slaughtering for food and of tithes, and makes a further 

 provision of Cities of Kefuge to suit the changed condition. 



(vi) Exod. xviii records Jethro's suggestion of appointing 

 subordinate judges : Deut. i, 9-17 supplements this by recording 

 how Moses acted on the suggestion. Num. xiii, 1, 2 records 

 the Divine authorization of the Mission of the Spies : Deut. i, 

 22 supplements this by recording that the first suggestion came 

 from the people themselves. 



(vii) The laws of Exod. xxii, xxiii, of the latter half of Leviticus, 

 and of Deuteronomy, show the same unsystematic mingling 

 of subjects. The three closing " hortatory exhortations 

 (Exod. xxiii, 20-33 ; Lev. xxvi ; Deut. xxviii) are alike in 

 character, and display a consistent progression in that order. 

 The intercessions in Exod. xxxii, 11-13, 31 f. ; Num. xiv, 13-19 ; 

 and Deut. ix, 2G-29 are marked by the same magnanimity of 

 character and the same turn of thought. 



(viii) All the parts consistently represent Israel as a mighty 

 nation at and after the Exodus. 



