Of all the different groups of writings in the Old Testament, undoubtedly the early narratives found in the first seven books present the most perplexing problems. This is primarily due to the fact that they have been subject to a long process of editorial revision by which stories, some very old and others very late and written from a very different point of view, have been closely joined together. While there is a distinct aim and unity in the whole, in approaching them it is simplest to study each story as a unit in itself. Not only is this practical, but it is justified by the fact that almost every story was once current in independent form. Often, as in the case of the accounts of creation and the flood, it is possible to recover the older versions and even to trace their origin and earlier history. [Sidenote: _Classification necessary to determine the point of view_] The first essential, however, is to determine to the point of view and purpose of the biblical writer, who has taken the given story from the lips of his contemporaries and incorporated it in the cycle of stories in which it is now found, Here the language, literary style, theme, and conceptions of God and religion are the chief guides. If, as in the first chapter of Genesis, the Deity is always designated as _God_ or _Elohim;_ if the literary style is formal, repetitious, and generic; if the theme is the origin of an institution like the Sabbath; and if the Deity is conceived of as a spirit, accomplishing his purpose by progressive stages through the agency of natural forces,--it is not difficult to recognize at once the work of a late priestly writer. If, on the contrary, as in Genesis ii. 4b to iii. 24, _Jehovah_ is the name of the Deity; if the style is vivid, picturesque, and flowing; if the interest centres in certain individuals instead of species; if the themes vitally concern the spiritual life of man; if the Deity is conceived of after human analogies, as intimately associating with men, and as revealing himself directly to them by word and visible presence,--the work of an early prophetic writer is evidently before us. The identification of the point of view of the author at once puts us into appreciative sympathy with him. [Sidenote: _Value of knowing an author's point of view_] It also enables us intelligently to interpret his words and figures. Knowing, for example, that the first chapter of Genesis was written by a priest who lived long after his race had ceased to think of God as having a body like a man, we cannot make the common mistake of interpreting verse 26 as implying physical likeness. Rather, as his conception of God as a spirit demands and the latter part of the verse proves, his sublime teaching is that man, the end and culmination of the entire work of creation, is like his Creator, a spiritual being, endowed with a mind and a will, and as God's viceregent, is divinely commanded to rule over all created things.