One common example involves the supposed "doublet" (the same story told twice) of Abraham's covenant with God in Genesis 15 and 17. At first glance, this might appear to support the JEDP framework. Throughout the Genesis 15 narrative, "Yahweh" is used, and this passage is often assigned to J and E redacted together. In Genesis 17, only "Elohim" is used, and it is assigned to P. Both are often claimed to be duplicate accounts of God's covenant with Abraham.

A closer look at these stories, however, and a view that keeps in mind the highly probable oral background of these stories (which is to say, not necessarily that they began as oral compositions, though they might have; but rather, that they were intended mainly to be read aloud), challenges the necessity of a strict JEDP separation.

- It is clear, to begin with, that G15 and G17 are part of entirely different storytelling units. G15's story arguably begins with Genesis 12; but at the very least, it is clear that the extension goes back to at least the story of Abram's war in G14. If it did not, then Yahweh's assurance that He is Abram's "shield" and "reward" doesn't make a lot of sense. (The main assurance relates to the preservation of Abraham's line [15:2,3,8]. We may well expect Abraham to be concerned about his lack of an heir after the pitched battle described in G14.)

On the other hand, what of G17? The hinge point for saying that this is a doublet is verse 2, where God announces that he will make a covenant with Abram -- in a way that seems to suggest, to modern reading critics, that this is the first time the issue is being brought up.

But if G17 is part of an oral pericope that began with G16, or even if the stories were simply meant to be (or had to be) read aloud, then the "reminder" of a covenant is quite understandable: It serves in essence as a "flashback" to the actual covenant scene-enactment in G15, as an "aural cue" reminding the listener of what preceded. G17 cannot really be described as a repeat anyway, since G15 has to do with a covenant for land, whereas G17 is concerned with giving Abraham an heir.

- But what of the other factor that supposedly distinguishes these stories -- the use of divine names? Here it is worthwhile to first review the matter of divine names as a whole and explore some of the weaknesses of the criterion...

- The J and E division isn't universal throughout the Pentateuch. While popular presentations sometimes give the impression that the divine name division is consistent throughout the Pentateuch, it is primarily prominent in Genesis and the first few chapters of Exodus. After that, "Yahweh" is almost always used, although "Elohim" does make appearances.

- The alteration of divine names also occurs in later works in the OT, and in works of pagan literature in reference to pagan gods. In books like Jonah and the works of the biblical historians, Yahweh and Elohim are used back and forth, yet these are works that no one would think of dividing up in the same way. Likewise, pagan texts vary divine names of pagan gods: Whybray offers the example of a poem that uses the names "Baal" and "Hadad" interchangeably.

- There are other suitable reasons for the alterations.
- Theological reasons. This explanation is often used, suggesting that "Yahweh" is used to express God's covenant relation with Israel and for His acts as a personal God, whereas "Elohim" is used in senses of power and majesty. This also fits with ancient practice of honoring deity... "...it was a mark of honor for a Greco-Roman deity to be 'many-named'" and it was no doubt the same in the agonistic setting of ancient Israel.
- Stylistic reasons. Writers (and later copyists, as some evidence shows) may have altered divine names simply for variety, or unconsciously.

It is our contention here that theological reasons are sufficient to explain the name variation between G15 and G17. G15 depicts God as the "covenant God" of Israel. G17, however, follows upon Abram's attempt in Chapter 16 to give God's promise a little kick by having a child by Hagar. And so, in G17, Yahweh appears again -- only this time, he identifies himself and says, "I am the Almighty God!" (17:1) -- and thereafter, God is called "Elohim" for the rest of the episode. Why? Because Yahweh is now proclaiming his power to do what Abram was trying to do on his own.

A final sidebar concerning a critical divisional hinge-point deserves notice from within the text of G15 itself. It concerns verses 15:5 and 9-12:

> *He brought him outside and said, "Look toward heaven and count the stars, if you are able to count them."