see Dri. ad loc., and v. Gall, Cult-St. 107 ff.), it seems to be mentioned
as one of the sacra of Shechem under other names: (
Hebrew characters), (Hebrew characters) (a mere
difference of pointing, v.i.), Gn. 354, Jos. 2426; (Hebrew characters) ('terebinth of
soothsayers'), Ju. 937; and (Hebrew characters) ('t. of the pillar' [(Hebrew characters)]) Ju. 96. The
tree is not said to have been planted by Abram (like the tamarisk of
Beersheba, 2133),—an additional indication that Abram was not originally
the patron or welī of the shrine. The sacred stone under the tree (the
(Hebrew characters) of Ju. 96?) was believed to have been set up by Joshua (Jos. 2426).
The sanctuary of Shechem was also associated with Jacob (3318 354), and
especially with Joseph, who was buried there (Jos. 2432), and whose
grave is still shown near the village of Balâṭa (ballûṭ = 'oak'): see v.
Gall, 117.
8. Abram moved on, nomadic fashion, and spread his tent (2625 3319 3521) near Bethel, about 20 m. from Shechem;
there he built a second altar, and called by the name of Yahwe; see on 426. Luther's rendering: 'predigte den
Namen des Herrn,' is absolutely without exegetical warrant;
and the whole notion of a monotheistic propaganda, of
which Abram was the Mahdi (Je. ATLO2, 328), is a modern
invention unsupported by a particle of historical evidence.
It is noticeable that no theophany is recorded here, perhaps
because the definite consecration of Bethel was ascribed
to Jacob (ch. 28).—Here the parting from Lot took place
(ch. 13).
On Bethel (Beitīn), see on 2810ff. 357; cf. Jos. 72. Di. distinguishes
the site of Abram's altar (E of Bethel and W of 'Ai) from that of Jacob's
pillar, which he takes to have been at Bethel itself. The more natural
view is that the local sanctuary lay E of the city (so Gu.), perhaps at
Burǧ Beitīn, the traditional scene of Abram's encampment (GASm.
EB, i. 552).—On the somewhat uncertain situation of (Hebrew characters) (always with
art. = (Hebrew characters), Neh. 1131, 1 Ch. 728; and (Hebrew characters), Is. 1028), see Buhl, GP, 177.
XII. 9-XIII. 1.—Abram in Egypt.—The first of three
variants of what must have been a very popular story in
ancient Israel (cf. 20. 266ff.). Whether the original hero
was Abraham or Isaac we cannot tell; but a comparison of
the three parallels shows that certain primitive features of
the legend are most faithfully preserved in the passage
before us: note the entire absence of the extenuating
circumstances introduced into the other accounts,—the
whole subject being treated with a frank realism which
8. (Hebrew characters)] intr. Hiph. as 2622 (J).
