everything is consistent with the supposition that Abraham's residence is Beersheba (see p. 241 above).
The Death of Abraham.—It is impossible to escape the impression that in vv.1-9 Abraham is very near his end, and that in 62-67 his death is presupposed. It follows that the account of the event in JE must have occurred in this chap., and been suppressed by the Red. in favour of that of P (257-11), according to which Abraham survived the marriage of Isaac by some 35 years (cf. 2520). The only question is whether it happened before or after the departure of the servant. Except in 14b_[Greek: a], the servant invariably speaks as if his master were still alive (cf.12. 14b_[Greek: b]. 27. 37. 42. 44b. 48. 51. 54. 56). In 65, on other hand, he seems to be aware, before meeting Isaac, that Abraham is no more. There is here a slight diversity of representation, which may be due to the composition of sources. Gu. supposes that in the document to which 14b_[Greek: a]. 36b and 65 belong (Jb), the death was recorded after 9 (and related by the servant after 41); while in the other (Jh) it was first noticed in connexion with the servant's meeting with Isaac (before 66), Procksch thinks E's notice followed v.9, but doubts whether Abraham's death was presupposed by J's account of the servant's return.—V.36b is thought to point back to 255; and hence some critics (Hup. We. Di. al.) suppose that 251-6 (11b) originally preceded ch. 24; while others (KS. Ho. Gu.) find a more suitable place for 255 (with or without 11b) between 241 and 242. See, further, on 251-6 below.
1-9. The servant's commission—1. had blessed, etc.]
His life as recorded is, indeed, one of unclouded prosperity.—2.
the oldest (i.e. senior in rank) servant, etc.] who, in
default of an heir, would have succeeded to the property
(152f.), and still acts as the trusted guardian of the family
interests; comp. the position of Ziba in 2 Sa. 91ff. 161ff..—put thy hand, etc.] Only again 4729)—another death-bed scene!
It is, in fact, only the imminence of death that can account for
the action here: had Abraham expected to live, a simple
command would have sufficed (Gu.).
The reference is to an oath by the genital organs, as emblems of the
life-giving power of deity,—a survival of primitive religion whose
significance had probably been forgotten in the time of the narrator.
Traces have been found in various parts of the world: see Ew. Ant. 196
[Eng. tr.]; Di. 301; ATLO2, 395; and especially the striking Australian
parallel cited by Spurreil (2218) from Sir G. Grey.[1] By Jewish writers
- ↑ "One native remains seated on the ground with his heels tucked under him. . .; the one who is about to narrate a death to him approaches . . . and seats himself cross-legged upon the thighs of the other; . . . and the one who is seated uppermost places his hands under the thighs of his friend; . . . an inviolable pledge to avenge the death has by this ceremony passed between the two."
