"God," and others in which it is "LORD," in small capitals. The first of
these names represents the Hebrew Elohim, the second the Hebrew Yahveh
or Jehovah. In one important section, beginning with the fourth verse of
the second chapter, and continuing through the chapter, the two names
are combined, and we have the Supreme Being spoken of as "The LORD God,"
Jehovah-Elohim. It is evident to every observing reader that we have in
the beginning of Genesis two distinct accounts of the Creation, the one
occupying the first chapter and three verses of the second, the other
occupying the remainder of the second chapter with the whole of the
third. The difference between these accounts is quite marked. The style
of the writing, particularly in the Hebrew, is strongly contrasted; and
the details of the story are not entirely harmonious. In the first
narrative the order of creation is, first the earth and its vegetation,
then the lower animals, then man, male and female, made in God's image.
In the second narrative the order is, first the earth and its
vegetation, then man, then the lower orders of animals, then woman. In
the first story plant life springs into existence at the direct command
of God; in the second it results from a mist which rose from the earth
and watered the whole face of the ground. These striking differences
would be hard to explain if we had not before our faces the clear
evidence of two old documents joined together.

I spoke in the last chapter of certain historical discrepancies which
are not explicable on the supposition that this is the work of a single
writer. Such are the two accounts of the origin of the name of
Beersheba, the one in the twenty-first and the other in the twenty-sixth
chapter of Genesis. The first account says that it was named by Abraham,
and gives the reason why he called the place by this name. The second
account says that it received its name from Isaac, about ninety years
later, and gives a wholly different explanation of the reason why he