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study of the early traditions of the Old Testament has proceeded roughly along two lines. one is more impressed with the incoherences in the present form of the traditions than with the coherences and postulates a somewhat loose conjunction of disparate sources and interpretations. That incoherences remain suggests on this viewpoint that written sources, resting, to be sure, on orally transmitted traditions and cycles of traditions, have been combined. other line is more impressed by the coherences than by the incoherences and postulates a single interpretative viewpoint as responsible for the final form of the material. Since there is evidence that the material received its shape relatively late in Israel's history, a longer period of oral transmission is suggested. recriminations between these two schools of thought have sometimes been unfortunately harsh, and neither side of the argument can be accused of undue gentleness with the other. A supplementary investigation that seems useful is the study of evidences we have from later periods for the knowledge of these early materials, and what such evidences may suggest about the state of the traditions at their own time. This paper proposes to look into the knowledge of the Jacob tradition on the part of Hosea. passages involved have received lately an almost embarassing amount of attention. Th. C. VRIEZEN raised the question I have in mind in 1942 1), but, as will appear, my conclusions and his diverge considerably. DE BOER commented briefly but helpfully on it in a consideration of the Penuel tradition, Gen. xxxii 23-33, in 1946 2). Since 1960, the discussion has spread. In that year, GERTNER published his Appendix on Hosea XII to an article, The Masorah and the
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