Israel (1 Sa. 12ff.).—32. Rĕ'ûbēn] The only plausible explanation
of the etymology is that it is based on the form
(
Hebrew characters) (v.i.) = (Hebrew characters), and that (Hebrew characters) is substituted for the
divine name (Hebrew characters). Most comm. suppose that the writer
resolves (Hebrew characters) into [(Hebrew characters)](Hebrew characters)[(Hebrew characters)](Hebrew characters) [(Hebrew characters)](Hebrew characters); but that is too extravagant
for even a Heb. etymologist.—33. Šim'ôn] derived from
(Hebrew characters), 'hear,' expressing precisely the same idea as Rĕ'ûbēn.—34.
Lēvî, as the third son, is explained by a verb for
'adhere' (Niph. [root] (Hebrew characters)), on the principle that a threefold
cord is not easily broken.—35. Yĕhûdāh] connected with a
word meaning 'praise' ((Hebrew characters): cf. impf. , Neh. 1117).
So in 498.
XXX. 1-8. Rachel's adopted sons.—1, 2. A passionate scene, showing how Rachel was driven by jealousy of her sister to yield her place to her maid. Her petulant behaviour recalls that of Sarah (165), but Jacob is less patient than Abraham.—Am I in God's stead?] So 5019, cf. 2 Ki. 57.—3. bear upon my knees] An allusion to a primitive ceremony of adoption, which here simply means that Bilhah's children will be acknowledged by Rachel as her own.
On the ceremony referred to, see Sta. ZATW, vi. 143 ff.; Ho. 196; Dri.
274. Its origin is traced to a widespread custom, according to which, in
lawful marriage, the child is actually brought forth on the father's knees
(cf. Jb. 312; Il. ix. 455 f.; Od. xix. 401 ff.); then it became a symbol of
32. (Hebrew characters)] G (Greek characters), etc.; S (Syriac characters); Jos. (Greek characters). The origin of
the name has given rise to an extraordinary number of conjectures (see
Hogg, EB, 4091 ff.). We seem driven to the conclusion that the original
form (that on which the etymology is based: v.s.) was (Hebrew characters). In that
form the name has been connected with Ar. ri'bāl, 'lion,' or 'wolf,' in
which case Reuben might have to be added to the possibly totemistic
names of OT. Another plausible suggestion is that the word is softened
from (Hebrew characters) a theophorous compound after the analogy of (Hebrew characters)—33.
After (Hebrew characters), G ins. (Hebrew characters), which may be correct (cf. 307. 12. 17. 19. 24).—(Hebrew characters)]
Another supposed animal name, from Ar. sim', a cross between the wolf
and hyæna (see Rob. Sm. JPh. ix. 80). Ewald regarded it as a diminutive
of (Hebrew characters), and similarly recently Cheyne (TBI, 375).—34. (Hebrew characters)]
[E]GLS (Hebrew characters); GA (Greek characters).—(Hebrew characters)] We.'s conjecture that this is the gentilic
of (Hebrew characters) is widely accepted (Sta. Rob.-Sm. Nö. Mey. al.). Homm., on
the other hand, compares S Arab. lavi'u = 'priest,' Levi being the
priestly tribe (AHT, 278 f.; cf. Benz. Arch.2 56).
3. (Hebrew characters)] (of unknown etymology) is probably to be connected with
