The story to which we have just alluded, of the revelation of the name Jehovah, is also told in ch. iii., where it is connected with the incident of the burning bush. Apart from the improbability of the same document telling the same story twice, the very picturesque setting of ch. iii, is convincing proof that we have here a section from one of the prophetic documents, and we cannot long doubt which it is. For while one of those documents (J), as we have seen, uses the word Jehovah without scruple throughout the whole of Genesis, and regards that name as known not only to Abraham, xv. 7, but even to the antediluvians, iv. 26, the other regularly uses Elohim. This prophetic story, then, of the revelation of the name Jehovah to Moses, must belong to E, who deliberately avoids the name Jehovah throughout Genesis, because he considers it unknown before the time of Moses. This very fact, however, greatly complicates the subsequent analysis of the prophetic documents in the Pentateuch; because, from this point on, both are now free to use the name Jehovah of the divine Being, and thus one of the principal clues to the analysis practically disappears.[1] Considering the affinity of these documents, it is therefore competent, as we have seen, to treat them as a unity. [Footnote 1: Naturally there are other very important and valuable clues. e.g, the holy mount is called Sinai in J and Horeb in E.] The proof, however, that both prophetic documents are really present in Exodus, if not at first sight obvious or extensive, is at any rate convincing. In one source, e.g. (J), the Israelites dwell by themselves in a district called Goshen, viii. 22 (cf. Gen. xiv. 10); in the other, they dwell among the Egyptians as neighbours, so that the women can borrow jewels from them, iii. 22, and their doors have to be marked with blood on the night of the passover to distinguish them from the Egyptians, xii. 22. Again in J, the people number over 600,000, xii. 37; in E they are so few that they only require two midwives, i. 15. Similar slight but significant differences may be found elsewhere, particularly in the account of the plagues. In J, e.g., Moses predicts the punishment that will fall if Pharaoh refuses his request, and next day Jehovah sends it: in E, Moses works the wonders by raising his rod. In Exodus, as in Genesis, J reveals the divine through the natural, E rather through the supernatural. It is an east wind, e.g., in J, as in the poem, xv. 10, that drives back the Red Sea, xiv. 21a (as it had brought the locusts, x. 13); in E this happens on the raising of Moses' rod, xiv. 16. Here again, as in Genesis, we find that E has taken the first step on the way to P. For this miracle (in E) at the Red Sea, which in J is essentially natural, and miraculous only in happening at the critical moment, is considerably heightened in P, who relates that the waters were a wall unto the people on the right hand and on the left, xiv. 22.