(The original beginning myths to the Israeli kingdom source is unknown, lost in history, because either: (1) their myths of creation, flood, human genealogy, and so forth are identical to the Judean version; or (2) the redactors who compiled the very first “Hebrew Bible” (just before the start of the Common Era (C.E/A.D) period) from these sources favored the Judean Kingdom source over the Israeli Kingdom source; or (3) they did not have the scrolls that shared this part of the Israeli version of these ancient myths.
Personally, I am inclined to believe that up until where the redactors begin to blend Judean and Israeli origins myth narratives the myths were so similar that only one needed to be used, albeit with a difference in national high-god name, so it is very likely that they were simply excluded by the redactor to avoid repetition of identical material – which favored the Judean presentation of events. But, this is just my personal assessment. So, in the Israeli Kingdom source, the text available in Torah picks up in mid-sentence in a myth about Avraham, and from here we learn of the considerable conflicting differences between the Judean (J Source) and Israeli (E Source) kingdoms versions of these ancient origins myths.
One of the most notable differences between Judean and Israeli sources is that in the Judean source, Avram’s (Abram’s) and Sarai’s names change suddenly – to Avraham and Sarah – in the text without any explanation, no mythic story to account for this change. In the Israeli version, it is Avraham and Sarah and no mention of the original names Avram and Sarai, but no full and complete record of their origins myths prior to picking up mid-sentence in a myth about Avraham and Sarah.
So, either the Israeli version always called Avram as Avraham and Sarai as Sarah, or a third party influence affected both of these earlier older sources. This third source would be the Priestly version of these myths, in which there is a myth of Avram and Sarai having there names changed. So, the sudden unexplained change in names in the Judean version of these myths and the use of Avraham and Sarah in the Israeli version is almost certainly due to the 2nd century B.C.E Redactor changing these names recorded in the earlier sources to have it match the Priestly source and it’s myth of name change.
As, well, the Judean source has no human sacrifice story in it, and Yitzchak (Isaac) lives on to be a myth story in himself. Whereas, the Israeli version does have this human sacrifice story, Avraham does actually carry out in full the sacrifice of his son, Yitzchak (Isaac), on the alter he built for the national god Elohim – and, now dead, this is the end of Yitzchak’s presence as a living character from here on in the Israeli origin myths. The stark contrast between the Israeli version of the myth of Yitzchak and the Judean (and later Priestly version) of what happens to Yitzchak forced the Redactor of this all-three-versions blended together myth to add a new section to the Israeli version of the this myth, that allows Yitzchak to be suddenly saved from the actual carrying out of this human sacrifice ritual. It’s a blatant and very obvious fabrication inserted into this myth to force it to conform with the other two versions.)
20.1 And (Abram/Abraham) lived between Kadesh and Shur. He lived as a foreigner in Gerar. 2 Abraham said about Sarah his wife, “She is my sister.” Abimelech king of Gerar sent, and took Sarah. 3 But Elohim* came to Abimelech in a dream of the night, and said to him, “Behold, you are a dead man, because of the woman whom you have taken; for she is a man’s wife.”**
*- It’s already been well established by archeology that Israel was polytheistic at its start, and slowly over time moved towards henotheism, where Elohim became their national high-god and El’s consort (wife) was absorbed into this god-concept of Elohim. Eventually, in the few short centuries just before the start of the Common Era (C.E./A.D.) a move towards monotheism in the understanding of national god would begin to occur (primarily amongst non-priesthood teachers, such as apocalyptic sects and the rabbinical movement).
**- This is the Israeli version of the Judean myth about the relationship between Avram’s wife and a Pharoah of Egypt. The later written Priestly version will be a mixture of the Judean and Israeli pharoah myths.
4 Now Abimelech had not come near her. He said, “Lord, will you kill even a righteous nation? 5 Didn’t he tell me, ‘She is my sister’? She, even she herself, said, ‘He is my brother.’ I have done this in the integrity of my heart and the innocence of my hands.”
6 Elohim said to him in the dream, “Yes, I know that in the integrity of your heart you have done this, and I also withheld you from sinning against me. Therefore I didn’t allow you to touch her. 7 Now therefore, restore the man’s wife. For he is a prophet, and he will pray for you, and you will live. If you don’t restore her, know for sure that you will die, you, and all who are yours.”
8 Abimelech rose early in the morning, and called all his servants, and told all these things in their ear. The men were very scared. 9 Then Abimelech called Abraham, and said to him, “What have you done to us? How have I sinned against you, that you have brought on me and on my kingdom a great sin? You have done deeds to me that ought not to be done!” 10 Abimelech said to Abraham, “What did you see, that you have done this thing?”
11 Abraham said, “Because I thought, ‘Surely the fear of Elohim is not in this place. They will kill me for my wife’s sake.’ 12 Besides, she is indeed my sister, the daughter of my father, but not the daughter of my mother; and she became my wife. 13 When Elohim caused me to wander from my father’s house, I said to her, ‘This is your kindness which you shall show to me. Everywhere that we go, say of me, “He is my brother.” ’ ”
14 Abimelech took sheep and cattle, male servants and female servants, and gave them to Abraham, and restored Sarah, his wife, to him. 15 Abimelech said, “Behold, my land is before you. Dwell where it pleases you.” 16 To Sarah he said, “Behold, I have given your brother a thousand pieces of silver. Behold, it is for you a covering of the eyes to all that are with you. In front of all you are vindicated.”
17 Abraham interceded (invoked on the king’s behalf) to Elohim. Elohim healed Abimelech, and his wife, and his female servants, and they bore children. 18 For Yahweh had closed up tight all the wombs of the house of Abimelech, because of Sarah, Abraham’s wife.
21.6 Sarah said, “Elohim has made me laugh. Everyone who hears will laugh with me.” 8 The child grew and was weaned. Abraham made a great feast on the day that Isaac was weaned. 9 Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, mocking. 10 Therefore she said to Abraham, “Cast out this servant and her son! For the son of this servant will not be heir with my son, Isaac.”
11 The thing was very grievous in Abraham’s sight on account of his son. 12 Elohim said to Abraham, “Don’t let it be grievous in your sight because of the boy, and because of your servant. In all that Sarah says to you, listen to her voice. For your offspring will be named through Isaac. 13 I will also make a nation of the son of the servant, because he is your child.”
14 Abraham rose up early in the morning, and took bread and a container of water, and gave it to Hagar, putting it on her shoulder; and gave her the child, and sent her away. She departed, and wandered in the wilderness of Beersheba. 15 The water in the container was spent, and she put the child under one of the shrubs. 16 She went and sat down opposite him, a good way off, about a bow shot away. For she said, “Don’t let me see the death of the child.” She sat opposite him, and lifted up her voice, and wept.
17 Elohim heard the voice of the boy. The angel (a messenger) of Elohim called to Hagar out of the sky, and said to her, “What troubles you, Hagar? Don’t be afraid. For Elohim has heard the voice of the boy where he is. 18 Get up, lift up the boy, and hold him with your hand. For I will make him a great nation.” 19 Elohim opened her eyes, and she saw a well of water. She went, filled the container with water, and gave the boy a drink.
20 Elohim was with the boy, and he grew. He lived in the wilderness, and as he grew up, became an archer. 21 He lived in the wilderness of Paran. His mother got a wife for him out of the land of Egypt.
22 At that time, Abimelech and Phicol the captain of his army spoke to Abraham, saying, “Elohim is with you in all that you do. 23 Now, therefore, swear to me here by Elohim that you will not deal falsely with me, nor with my son, nor with my son’s son. But according to the kindness that I have done to you, you shall do to me, and to the land in which you have lived as a foreigner.”
24 Abraham said, “I will swear.” 25 Abraham complained to Abimelech because of a water well, which Abimelech’s servants had violently taken away. 26 Abimelech said, “I don’t know who has done this thing. You didn’t tell me, and I didn’t hear of it until today.” 27 Abraham took sheep and cattle, and gave them to Abimelech. Those two made a covenant. 28 Abraham set seven ewe lambs of the flock by themselves. 29 Abimelech said to Abraham, “What do these seven ewe lambs, which you have set by themselves, mean?”
30 He said, “You shall take these seven ewe lambs from my hand, that it may be a witness to me, that I have dug this well.” 31 Therefore he called that place Beersheba, because they both swore an oath there. 32 So they made a covenant at Beersheba. Abimelech rose up with Phicol, the captain of his army, and they returned into the land of the Philistines. 33 Abraham planted a tamarisk tree in Beersheba, and called there on the name of Yahweh El-Olam (the enduring-lasting high-god). 34 Abraham lived as a foreigner in the land of the Philistines many days.
22.1 After these things, Elohim tested Abraham, and said to him, “Abraham!” He said, “Here I am.” 2 He said, “Now take your son, your only son, Isaac, whom you love, and go into the land of Moriah. Offer him there as a burnt offering on one of the mountains which I will tell you of.” 3 Abraham rose early in the morning, and saddled his donkey; and took two of his young men with him, and Isaac his son. He split the wood for the burnt offering, and rose up, and went to the place of which Elohim had told him.
4 On the third day Abraham lifted up his eyes, and saw the place far off. 5 Abraham said to his young men, “Stay here with the donkey. The boy and I will go over there. We will bow, and come back to you.” 6 Abraham took the wood of the burnt offering and laid it on Isaac his son. He took in his hand the fire and the knife. They both went together.
7 Isaac spoke to Abraham his father, and said, “My father?” He said, “Here I am, my son.” He said, “Here is the fire and the wood, but where is the lamb for a burnt offering?” 8 Abraham said, “Elohim will provide himself the lamb for a burnt offering, my son.” So they both went together. 9 They came to the place which Elohim had told him of. Abraham built the altar there, and laid the wood in order, bound Isaac his son, and laid him on the altar, on the wood. 10 Abraham stretched out his hand, and took the knife to kill his son.
16 And He (Elohim) said, “ ‘I have sworn by myself, because you have done this thing, and have not withheld your son, your only son, 17 that I will bless you greatly, and I will multiply your offspring greatly like the stars of the heavens, and like the sand which is on the seashore. Your offspring will possess the gate of his enemies. 18 All the nations of the earth will be blessed by your offspring, because you have obeyed my voice.’ ”
19 So Abraham returned to his young men, and they rose up and went together to Beersheba. Abraham lived at Beersheba.*
*- Note, that in the ancient Israeli version of these origin myths, we have this human sacrifice myth that effectively removes the character of Yitzchak (Isaac) from the list of living players in the myths to come. This is in complete opposition to the myth narratives of the ancient Judean version, which has no such human sacrifice passage and has myths specifically dedicated to the life of Yitzchak (Isaac). To resolve this blatant difference, the near C.E. Redactor of this section of Torah added a new passage to this Israeli child sacrifice myth that alters the events – by having the angel of the Judean high-god call out to stop the human sacrifice, and speak on behalf the promise of Elohim for having been just willing to go through with it. In the original, Avraham did kill his son as a human sacrifice (midrash further attests to this), and his high-god Elohim rewards him for his sacrificial obedience. This gives great insight into how we as humans moved from the use of human sacrifice to win favor of the gods and enforce political/civil control over a populace to animal sacrifice substitutes under theocratic civil/ritual laws, which in effect performs the same purpose of appeasing the gods/god and maintaining civil/political control of a nation’s citizenry.
25.1 Abraham took another wife, and her name was Keturah. 2 She bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. 3 Jokshan became the father of Sheba, and Dedan. The sons of Dedan were Asshurim, Letushim, and Leummim. 4 The sons of Midian were Ephah, Epher, Hanoch, Abida, and Eldaah. All these were the children of Keturah.
28.11 He (Yaakov/Jacob) took one of the stones of the place, and put it under his head, and lay down in that place to sleep. 12 He dreamed and saw a stairway set upon the earth, and its top reached to heaven. Behold, the angels of Elohim were ascending and descending on it.
17 He was afraid, and said, “How awesome this place is! This is none other than Elohim’s house, and this is the gate of heaven.” 18 Jacob rose up early in the morning, and took the stone that he had put under his head, and set it up for a pillar, and poured oil on its top.
20 Jacob vowed a vow, saying, “If Elohim will be with me, and will keep me in this way that I go, and will give me bread to eat, and clothing to put on, 21 so that I come again to my father’s house in peace, and Yahweh will be my Elohim, 22 then this stone, which I have set up for a pillar, will be Elohim’s house. Of all that you will give me I will surely give a tenth to you.”
(Chap 6 title -) Pharoah Surprises the Creator God with His Stubborness as Egypt’s Ruler (unlike the Judean and the Priestly sources’ differing accounts of the Exodus, the Israeli source’s telling of this myth posits the notion that Pharoah’s stubborness and unwillingness to let the Levite people go is totally surprising to the Creator god, thus requiring the Creator god to come up with more and more plagues, until the Levite Moses and his Levite brothers and sisters are free from Egypt; note, in both the Judean and Priestly accounts, these two do share the notion in common that the Creator god knew already that Pharoah would be very resistant and unwilling to this exodus idea)
(Note, in translations below, I will not make any needed corrections to the translation. You have enough experience now to make mental corrections to the text as you read them, now being aware of translators applying meaning to words that were not necessarily meant by writer or that did not mean this back in the times of their writing – in other words are later developed meanings to these words.)