hiatus from the Creation to the Exodus; it becomes fuller only on
the occasions in which other interests come into play, as, for
example, in Genesis, with regard to the three preludes to the
Mosaic covenant which are connected with the names of Adam, Noah,
and Abraham respectively. When this fundamental document is also
separated out as well as Deuteronomy, there remains the Jehovistic
history-book, which, in contrast with the two others, is
essentially of a narrative character, and sets forth with full
sympathy and enjoyment the materials handed down by tradition.
The story of the patriarchs, which belongs to this document almost
entirely, is what best marks its character; that story is not
here dealt with merely as a summary introduction to something of
greater importance which is to follow, but as a subject of primary
importance, deserving the fullest treatment possible. Legislative
elements have been taken into it only at one point, where they
fit into the historical connection, namely, when the giving of the
Law at Sinai is spoken of (Exodusxx.-xxiii., xxxiv.)

Scholars long rested satisfied with this twofold division of the
non-Deuteronomic Hexateuch, until Hupfeld demonstrated in certain
parts of Genesis, which until then had been assigned partly to the
"main stock" and partly to the Jehovist, the existence of a third
continuous source, the work of the so-called younger Elohist. The
choice of this name was due to the circumstance that in this
document also Elohim is the ordinary name of the Deity, as it is
in the "main stock" up to Exodus vi.; the epithet "younger,"
however, is better left out, as it involves an unproved assumption,
and besides, is no longer required for distinction's sake, now that
the "main stock" is no longer referred to under so unsuitable a
name as that of Elohist. Hupfeld further assumed that all the