independent tradition. Speiser thus cited as an instance when the Tetragrammaton and Elohim occur in otherwise duplicate narratives, and the presence of the Priestly source is ruled out on other grounds, evincing the probability that the passages with Elohim point to a source that is neither the Jahwist nor the Priestly source, and thus evidently the Elohist. Similarly, Speiser saw further evidence in the doublet of , where Jacob's wealth is attributed to his own shrewdness, but Jacob refers to the Tetragrammaton, while the next account in , 11, credits Jacob's success to the advice of an angel of God—called Elohim—who conveyed it to Jacob in a dream. Brueggemann noted that reflects the standard promise to the Patriarchs, but in , God addressed a promise peculiarly to Jacob. Brueggemann identified three parts to the promise: (1) "I am with you." In a central thrust of Biblical faith, God commits to accompany the empty-handed fugitive in places of threat. (2) "I will keep you." Like a shepherd, the Keeper of Israel guarantees the lives of those who are exposed and defenseless. (3) The promise of homecoming. Brueggemann argued that makes clear that God does watch over God's promise and bring it to fulfillment. John Kselman noted that God concluded God's promise to Jacob in with the blessing that will come upon the nations of the world through contact with Jacob and his descendants. Kselman saw the beginning of the accomplishment of this promise in the story of Laban's prosperity through association with Jacob in . Kselman suggested that the original function of the story of Jacob's dream in and the naming of the place Bethel in was to explain the founding of the sanctuary at Bethel, an important Northern site of worship after the succession of the Northern Tribes from the United Monarchy. Kselman argued that in designating Bethel as the site for one of the Northern temples, the new Northern Kingdom reached back before the "innovation" of Solomon's Temple in Jerusalem to a site sacred to the ancestors. Sandra Gravett, Karla Bohmbach, Franz Greifenhagen, and Donald Polaski reported that some scholars suggested that a scribe copying an earlier text may have added , "And he called the name of that place Beth-el, but the name of the city was Luz at the first," seeking to explain the location and history of the site. Genesis chapter 29 Nahum Sarna reported that