Gen. xvi., Hagar is driven from her home by the jealousy of her mistress; escapes into the desert; beholds a vision of God at a well in a wilderness. Gen. xxi., the flight of Hagar is related a second time. The general scheme of the narrative is the same as above; but there are important divergencies of detail. As narrated in chapter xvi., the escape took place immediately before the birth of Ishmael. Fifteen years elapsed,** and Ishmael, now approaching the years of maturity, is once more driven forth from the house of Abraham. But, to our surprise, in chapter xxi. the lad is described as a mere infant; he is carried on his mother's shoulders, and laid away, like a helpless babe, under some bushes by the wayside. It appears that we have before us two accounts touching the same event, agreeing in the main incidents of the escape, but showing a disagreement of fifteen years as to the date of its occurrence. The narratives are distinguished as above by the employment of different names of the Deity: Jehovah in the one instance, Elohim in the other. * For an account of the close analogy between the biblical narration and the Persian story of Meshja and Meshjane, their temptation and fall, vide ibid. p. 40. It is of special importance to note that reference to the account of Genesis ii. is made only in the later literature of the Hebrews, ibid., p. 42. ** Gen. xvii. 25. In quoting from the Old Testament, we follow the order of the Hebrew text. Gen. xxxii., Jacob at the fords of Jabbok, after wrestling during the night with a divine being, receives the name of Israel. Gen. xxxv., without reference to the previous account, the name Israel is conferred upon Jacob at a different place and under different circumstances. Gen. xlix., the dispersion of the Levites among the tribes is characterized as a punishment and a curse. They are to be forever homeless and fugitive. Deuteronomy xxxiii. and elsewhere, it is described as a blessing. The Levites have been scattered as good seed over the land. They are apostles, commissioned to propagate Jehovah's law. Passing on to the second book of the Pentateuch, we pause before the account of the Revelation on Mount Sinai, beyond a doubt the most important event of Israel's ancient history. Exodus xxiv. 2, Moses alone is to approach the divine presence. Exod. xix. 24, Aaron is to accompany him. Exod. xxiv. 13, Aaron is to remain below and Joshua is to go in his stead. Again, Exod. xxxiii. 20, instant death will overtake him who beholds God. Exod. xxiv. 9-11, Moses, Aaron, two of his sons, and seventy elders of Israel "ascended, and they saw the God of Israel.... Also, they saw God, and did eat and drink." Once more, Exod. xxiv. 4-7, Moses himself writes down the words of revelation in a book of covenant. Exod. xxiv. 12, not Moses but God writes them; and, elsewhere, "Two tables of stone inscribed by the finger of God."