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According to the story of creation as set forth in the Jehovistic account, on Saturday night, after God had finished his work, and immediately after he had commanded Adam to "be fruitful," he presents him with a staff, which we observe is handed down to Enoch and all the patriarchs.
The Elohistic and Jehovistic accounts both relate the creation of man, but instead of agreeing they widely differ. The former makes God create man in his own image; the latter does not even allude to this important circumstance. The former represents man as created male and female at the outset; the latter represents the male as created first, and the female for a special reason afterwards.
These two records belong to different periods of Jewish history. The older one is the Elohistic, so called because the creator is designated by the plural term Elohim, which in our version is translated God. The more modern one is the Jehovistic, in which Elohim is combined with the singular term Jehovah, translated in our-version the Lord God.
It cannot fail to be observed that the connection is often interrupted by the Jehovistic passages, and that by cutting them out a more valuable and clearer continuity of the narrative is almost always obtained. In the ninth verse of the sixth chapter we read: "Noah was a righteous man and perfect in his generations; Noah walked with Elohim."
In the Elohistic narrative of creation which appears in the first chapter of Genesis, a dual or triune God, female and male, says, Let us make man in our own image, and accordingly a male and a female are created. In the Jehovistic account, however, in the second chapter of the same book, a document of much later date, man is made first and afterward woman.
Colenso observes that verse four of chapter second belongs to the Elohist, and that it was removed from its original position at the beginning of Gen. i., in order to form the commencement of the Jehovistic account of the creation.
That it was based on at least two different documents, technically called the Elohistic and Jehovistic, soon became clear to me: and an orthodox friend who acknowledged the fact, regarded it as a high recommendation of the book, that it was conscientiously made out of pre-existing materials, and was not a fancy that came from the brain of Moses.
Is there, then, in the Homeric poems any such internal evidence of dual or plural origin as is furnished by the interlaced Elohistic and Jehovistic documents of the Pentateuch? A careful investigation will show that there is not.
The triple statement of Abraham and Isaac passing off a wife for a sister was next in interest; and here also the two which concern Abraham are contrasted as Jehovistic and Elohistic. A similar double account is given of the origin of circumcision, of the names Isaac, Israel, Bethel, Beersheba.
This extends only to the sixth verse; then the Elohistic narrative begins again, and continues to the nineteenth verse of the eighth chapter, including it; then the Jehovistic narrative begins again, and continues through the chapter; then the Elohist takes up the tale for the first seventeen verses of the ninth chapter; then the Jehovist goes on to the twenty-seventh verse, and the Elohist closes the chapter.
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