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by John Skinner
C h a p t e r Home  | T O C  | I n d e x 4269 )  מפרן ארם )  is superfluous after we have read ( 6a)  that he had reached a spot 3 ) . בא׳  כגען ) That two consecutive vv. ( 10. 11) should  commence with לו א׳ לו ויאמר is unnatural  even in P ( so KS.). ( 4) The self- disclosure  of thedivine  speaker ( 11)  must introduce the revelation ( cf. 171).  ( 5) The עוד ofv. 9  ( generally treated  as redactional) presupposes a former  revelation.The  one difficulty in this theory of Gu. is to imagine an adequate reason for the dislocation of P.16– 20.  Rachel dies in child- birth ( E).— 16.  The eventtook place  on the journey from Bethel to ’ Ephrath,  an un-knownlocality in the later territory  of Benjamin ( see afterv. 20).— 17. This also is a son for thee]  So the nurse cheers thedying woman by recalling her prayer  at the birth of Joseph( 3024).— 18.  With her last breath Rachel names her sonBen-’ ônî; but  the father, to avert the omen, calls him Bin-yamîn. The pathos of the narrative flows in sympathy with the feelings of the mother: a notice of Jacob’s life- long grief for the loss  of Rachel is reserved for 487.— 19. on the way to ’ Ephrath]  The next clause, that is Bethlehem, is a gloss ( see Sta. ZATW,  iii. 1 ff.).— 20.  See on v. 14. The site of Rachel’s grave is determined by 1 Sa. 102  ( on the border of Benjamin, between Ramah and Gibeah) and Jer. 3114  ( cf. 401). Christian tradition places it about  a mile N of Bethlehem, in  accordance with the gloss at the end of 19.  This, however, rests on a confusion of Ephrath and the better known clan-  name אָפְרָת—ָ ה—ִ— ים , which is always connected with Bethlehem. It is unnecessary to assume a divergenceof ancient  tradition regarding the site. The beautiful verse of Jeremiah3114  shows how vivid and persistent was the hold of these legends onthe  popular mind.— The birth of Benjamin in Canaan is interpreted by many critics to mean that this tribe, unlike the rest, was formed afterויסעו מביתאל . 16 ]  G ’ Απάρας δM ’ Ι. + Pπηξ@ ν τXν σκηνXν αzτοw OπNκ@ ινα τοwπύργου Γαδ@ ρ ( fr. 21),  showing the influence of the theory that מגדל עדר was at Jerusalem, which  Jacob would naturally pass on the way toBethlehem.— 487 [ כברת הארץ , 2 Ki. 519†  ( without art.). Apparently a measure of distance ( S  a parasang); but nothing is certain. Acc. to Hoffmann ( GGA, 1890,  23 ff.), ‘ as far as one can see.’— 17. בהקשתה ( Hi.) || ותקש ( Pi.) in 16,— possibly variants from  E and J.— Another trace of J is גם זה , pointing back  to 3024b.— 18. בן־ אוני ]  ‘ son of my sorrow,’ from אָוֶן , ‘ trouble.’ Not improbably it is an obsolete  proper name, having some connexion  with אוֹנוֹ , a city and valley in Benjamin ( Ben. 325; Che.בן־ ימין—.(  420 ]  Usually understood as ‘ son of good fortune,’ the right hand being  in antiquity the lucky or fortunate side.  The original meaning is probably ‘ son of the south’ ( cf. 1 Sa. 2319. 24, Ps. 8913  etc.), Benjamin being the most southerly of the Rachel tribes. JACOB IN CANAAN ( E, J, P).

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< < C h a p t e r >> Home | T O C | I n d e x 426 9 ) מפרן ארם ) is superfluous after we have read ( 6a) that he had reached a spot 3 ) . בא׳ כגען ) That two consecutive vv. ( 10. 11) should commence with לו א׳ לו ויאמר is unnatural even in P ( so KS.). ( 4) The self- disclosure of the divine speaker ( 11) must introduce the revelation ( cf. 171). ( 5) The עוד of v. 9 ( generally treated as redactional) presupposes a former revelation. The one difficulty in this theory of Gu. is to imagine an adequate reason for the dislocation of P. 16– 20. Rachel dies in child- birth ( E).— 16. The event took place on the journey from Bethel to ’ Ephrath, an un-known locality in the later territory of Benjamin ( see after v. 20).— 17. This also is a son for thee] So the nurse cheers the dying woman by recalling her prayer at the birth of Joseph ( 3024).— 18. With her last breath Rachel names her son Ben-’ ônî; but the father, to avert the omen, calls him Bin-yamîn. The pathos of the narrative flows in sympathy with the feelings of the mother: a notice of Jacob’s life- long grief for the loss of Rachel is reserved for 487.— 19. on the way to ’ Ephrath] The next clause, that is Bethlehem, is a gloss ( see Sta. ZATW, iii. 1 ff.).— 20. See on v. 14. The site of Rachel’s grave is determined by 1 Sa. 102 ( on the border of Benjamin, between Ramah and Gibeah) and Jer. 3114 ( cf. 401). Christian tradition places it about a mile N of Bethlehem, in accordance with the gloss at the end of 19. This, however, rests on a confusion of Ephrath and the better known clan- name אָפְרָת—ָ ה—ִ— ים , which is always connected with Bethlehem. It is unnecessary to assume a divergence of ancient tradition regarding the site. The beautiful verse of Jeremiah 3114 shows how vivid and persistent was the hold of these legends on the popular mind.— The birth of Benjamin in Canaan is interpreted by many critics to mean that this tribe, unlike the rest, was formed after ויסעו מביתאל . 16 ] G ’ Απάρας δM ’ Ι. + Pπηξ@ ν τXν σκηνXν αzτοw OπNκ@ ινα τοw πύργου Γαδ@ ρ ( fr. 21), showing the influence of the theory that מגדל עדר was at Jerusalem, which Jacob would naturally pass on the way to Bethlehem.— 487 [ כברת הארץ , 2 Ki. 519† ( without art.). Apparently a measure of distance ( S a parasang); but nothing is certain. Acc. to Hoffmann ( GGA, 1890, 23 ff.), ‘ as far as one can see.’— 17. בהקשתה ( Hi.) || ותקש ( Pi.) in 16,— possibly variants from E and J.— Another trace of J is גם זה , pointing back to 3024b.— 18. בן־ אוני ] ‘ son of my sorrow,’ from אָוֶן , ‘ trouble.’ Not improbably it is an obsolete proper name, having some connexion with אוֹנוֹ , a city and valley in Benjamin ( Ben. 325; Che. בן־ ימין—.( 420 ] Usually understood as ‘ son of good fortune,’ the right hand being in antiquity the lucky or fortunate side. The original meaning is probably ‘ son of the south’ ( cf. 1 Sa. 2319. 24, Ps. 8913 etc.), Benjamin being the most southerly of the Rachel tribes. JACOB IN CANAAN ( E, J, P).
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