01_Biblica_Hong_Layout 1 08/07/13 12:54 Pagina 328 328 KOOG P. HONG using the divine name Elohim. Instead, such early Elohistic passages are identified through an ever-expanding range of vocabulary and thematic indicators developed first from the Elohistic beachhead texts, and then from subsequent texts linked with them” 26. As source critics pursue a simpler model, the alleged unity established on these “indicators” is highlighted, whereas the “ever-expanding” nature and ensuing inner diversity within them have gradually dropped out of attention. Some indicators reflect a prophetic influence; others show a wis- dom background. Some indeed appear northern, but others south- ern. If one cannot say that the entire E corpus is prophetic, then it is equally true that not all of E is northern. Source critics frequently promote a corroborative use of these criteria, which often has a per- locutionary effect of showing their cautiousness concerning the di- vision of sources. The other side of this collective usage, however, is their tacit sanctioning of selectiveness, which is inevitably influ- enced by their source-critical interest. 2. Elohistic Qualities Do Not Necessarily Point to Northern Origin If these popular arguments fail to support the northern orienta- tion of E’s Abraham section, then one might suppose that the al- leged Elohistic qualities that source critics gather from the E layer of Genesis 20–22 would point to its northern origin. None of them does, at least not in any explicit manner 27. First, the consistent use of the divine title Elohim in Genesis 20–22 certainly has source- critical implications which tell against its parallel (cf. Gen 12,10- 20 and Genesis 20), where YHWH is freely used. So I have no problem describing this section as Elohistic, in the word’s basic sense—namely, as that which prefers Elohim. Still, the use of Elo- him itself establishes no exclusive connection with northern Israel. Even most documentarians have to admit this. Friedman, for in- stance, says: “The mere fact that different stories […] call God by different names of course proves nothing in itself”. He thinks that, when sources are divided accordingly, “we get a consistent series of clues that the E stories were written by someone concerned with CARR, Fractures, 146. 26 Similarly, ALEXANDER, Abraham, 49–50. 27 © Gregorian Biblical Press 2013 - Tutti i diritti riservati