i. 101) thinks it not improbable that Ḳeṭurah was originally

the wife of Ishmael. Glaser (ii. 450) considers the Ḳeṭureans remains of the ancient Minæan people, and not essentially different from the Ishmaelites and Edomites. See, further, on verse ¹⁸ below.

¹ So Jewish interpreters: Targumᴶᵒⁿᵃᵗʰᵃⁿ, _Bereshith Rabba_, Jerome _Quæstiones sive Traditiones hebraicæ in Genesim_, Rashi (but not Abraham Ibn Ezra).

_Source._――(a) The genealogy (¹⁻⁴) contains slight traces of Yahwist in יָלַר‎, ³; כָּל־אֵלָּה בְּנֵי‎ ⁴ (compare 10²⁹ 9¹⁹); Priestly-Code is excluded by ילד‎, and the discrepancy with 10⁷ as to Sheba and Dedan; while Elohist appears not to have contained any genealogies at all. The verses must therefore be assigned to some Yahwistic source, in spite of the different origin given for Sheba in 10²⁸.――(b) The section as a whole cannot, however, belong to the primary Yahwistic document; because there the death of Abraham had already been recorded in chapter 24, and 24³⁶ refers _back_ to 25⁵.¹ We must conclude that 25¹⁻⁶ is the work of a compiler, who has incorporated the genealogy, and taken verse ⁵ from its original position (see on 24³⁶) to bring it into connexion with Abraham’s death. These changes may have been made in a revised edition of Yahwist (so Gunkel); but in this case we must suppose that the account of Abraham’s death was also transferred from chapter 24, to be afterwards replaced by the notice of Priestly-Code. It seems to me easier (in view of ¹¹ᵇ and ¹⁸) to hold that the adjustments were effected during the final redaction of the Pentateuch, in accordance with the chronological scheme of Priestly-Code.

¹ The mere transposition of 25¹⁻⁶ before chapter 24 (Hupfeld, Wellhausen, al.) does not fully meet the difficulty, there being, in fact, no suitable place for a second marriage of Abraham anywhere in the original Yahwist (Holzinger).

=1.= _Ḳĕṭûrāh_, called a ‘concubine’ in 1 Chronicles 1³² (compare verse ⁶ below), is here a _wife_, the death of Sarah being presupposed. The name occurs nowhere else, and is probably fictitious, though Arabian genealogists speak of a tribe _Ḳaṭūra_ in the vicinity of Mecca (Knobel-Dillmann). There is no ‘absurdity’ (Delitzsch) in the suggestion that it may contain an allusion to the traffic in incense ‎(קְטוֹרָה‎) which passed through these regions (see Meyer _Die Israeliten und ihre Nachbarstämme_, 313).――=2‒4.= The Ḳeṭurean stock is divided into 6 (LXX 7) main branches, of which only one, Midian, attained historic importance. The minor groups number 10 (LXX 12), including the well-known names Sheba and Dedan.

‎ =2.= זִמְרָן‎ (Ζεβράν, Ζομβράν, etc.) has been connected with the Ζαβράμ [Ζαδραμ?] of Ptolemy vi. 7. 5, West of Mecca (Knobel); and with the _Zamareni_ of Pliny, _Naturalis Historia_, vi. 158, in the interior; but these are probably too far South. The name is probably derived from זֶמֶר‎ = ‘wild goat,’ the ending _ān_ (which is common in the Ḳeṭurean and Ḥorite lists and rare elsewhere) being apparently gentilic: compare זִמְרִי‎, Numbers 25¹⁴, 1 Chronicles 2⁶ 8³⁶ 9⁴². A connexion with זִמְרִי‎ (Peshiṭtå (‡ Syriac word)), Jeremiah 25²⁵ is very doubtful. On יָקְשָׁן‎ (Ἰεξάν, Ἱεκτάν, etc.) see on verse ³――מְדָן‎ (Μαδαίμ)] unknown. Wetzstein instances a Wādī Medān near the ruins of Daidan.――מִדְיָן‎ (Μαδιάμ)] The name appears as Μοδίανα = Μαδιαμα in Ptolemy vi. 7. 2, 27 (compare Josephus _Antiquities of the Jews_ ii. 257; Eusebius _Onomasticon_, page 276), the _Madyan_ of Arab geography, a town on the East side of the Gulf of Aḳaba, opposite the South end of the Sinaitic peninsula (see Nöldeke _Encyclopædia Biblica_, 3081). The chief seat of this great tribe or nation must therefore have been in the northern Ḥiǧāz, whence roving bands ravaged the territory of Moab, Edom (Genesis 36³⁵), and Israel (Judges 6‒8). The mention of Midianites in the neighbourhood of Horeb may be due to a confusion between Yahwist and Elohist (see Meyer _Die Israeliten und ihre Nachbarstämme_, 3 f.); and after the time of the Judges they practically disappear from history. “As to their occupations, we sometimes find them described as peaceful shepherds, sometimes as merchants [Genesis 37²⁸ᐧ ³⁶, Isaiah 60⁶], sometimes as roving warriors, delighting to raid the more settled districts” (Nöldeke).――יִשְׁבָּק‎ and שׁוּחַ‎ have been identified by Friedrich Delitzsch (_Zeitschrift für Keilschriftsforschung_, ii. 91 f., _Wo lag das Paradies?_ 297 f.) and Glaser (ii. 445 f.), with _Yasbuḳ_ and _Sûḫu_ of Assyrian monuments (_Keilinschriftliche Bibliothek_, i. 159, 33, 99, 101), both regions of northern Syria. Delitzsch has since abandoned the latter identification (_Hiob_, 139) for phonetic reasons.――=3.= שְׁבָא‎ and דְּדָן‎] see on 10⁷. As they are there bracketed under רַֽעֲמָה‎, so here under יָקְשָׁן‎, a name otherwise unknown. The equation with יָקְטָן‎ (10²⁵ ᶠᶠᐧ), proposed by Tuch and accepted by Meyer (318), is phonologically difficult. Since the Sabæans are here still in the North, it would seem that this genealogy goes farther back than that of the Yokṭanite Arabs in chapter 10. Between Sheba and Dedan, LXX inserts Θαιμάν (= תֵימָא‎, verse ¹⁵).――=3b.= The sons of Dedan are wanting in 1 Chronicles, and are probably interpolated here (note the plural). LXX has in addition Ραγουὴλ (compare 36¹⁰) καὶ Ναβδεήλ (compare verse ¹³).――אַשּׁוּרִם‎] certainly not the Assyrians (אַשּׁוּר‎), but some obscure North Arabian tribe,――_possibly_ the אאשר‎ mentioned on two Minæan inscriptions along with מצר‎ (Egypt), עבר נהרן‎, and Gaza (Hommel _The Ancient Hebrew Tradition as illustrated by the Monuments_, 248 f., 252 f., _Aufsätze und Abhandlungen arabistisch-semitologischen Inhalts_, 297 ff.; Glaser, ii. 455 ff.; Winckler, _Altorientalische Forschungen_, i. 28 f.; König, _Fünf Landschaften_, 9: compare, on the other side, Meyer _Zeitschrift für Assyriologie_, xi. 327 ff., _Die Israeliten und ihre Nachbarstämme_, 320 ff.).――לְטוּשִׁם‎] The personal name לטשו‎ (as also אשורו‎) has been found in Nabatean inscriptions; see Levy, _Zeitschrift der deutschen morgenländischen Gesellschaft_, xiv. 403 f., 447, 477 f., where attention is called to the prevalence of craftsmen’s names in these inscriptions, and a connexion of ‎ ל׳‎ with לֹטֵשׁ‎ in 4²² is suggested.――=4.= Five sons of Midian.――עֵיפָה‎ is named along with Midian in Isaiah 60⁶ as a trading tribe. It has been identified with the _Ḫayapa_ (= עֲיָפָה‎?) mentioned by Tiglath-pileser IV. and Sargon, along with some 6 other rebellious Arab tribes (_Keilinschriftliche Bibliothek_, ii. 21, 43): see Delitzsch _Wo lag das Paradies?_ 304, _Die Keilinschriften und das Alte Testament_³, 58.――With עֵפֶר‎, Wetzstein compares the modern _‛Ofr_ (Dillmann); Glaser (449), Assyrian _Apparu_ (_Keilinschriftliche Bibliothek_, ii. ‎ 223).――חֲנֹךְ‎] Perhaps _Hanākiya_ near _‛Ofr_ (Knobel-Dillmann).――It is noteworthy that these three names――עיפה‎, 1 Chronicles 2⁴⁶ ᶠᐧ; ‎ עפר‎, 1 Chronicles 4¹⁷ 5²⁴; חנך‎, Genesis 46⁹, Exodus 6¹⁴, Numbers 26⁵, 1 Chronicles 5³――are found in the Hebrew tribes most exposed to contact with Midian (Judah, Manasseh, Reuben). Does this show an incorporation of Midianite clans in Israel? (Nöldeke).――אֲבִידָע‎ (_‛Abî-yada‛a_) and אֶלְדָּעָה‎ (_’Il- yeda‛_ and _Yeda-’il_) are personal names in Sabæan, the former being borne by several kings (_Zeitschrift der deutschen morgenländischen Gesellschaft_, xxvii. 648, xxxvii. 399; Glasser ii. 449).

=5.= See on 24³⁶.――=6.= The exodus of the _Bnê Ḳedem_ (composed by a redactor).――_the concubines_] apparently Hagar and Ḳeṭurah, though neither bears that opprobrious epithet in Genesis: in 16³ Hagar is even called אִשָּׁה‎. Moreover, Ishmael and his mother, according to Yahwist and Elohist, had long been separated from Abraham.――_sent them away from off Isaac_] so as not to be a burden upon him. Compare Judges 11².――_eastward to the land of Ḳedem_] the Syro-Arabian desert.

So we must render, unless (with Gunkel) we are to take the two phrases קֵדְמָה‎ and אֶל־אֶרֶץ קֶדֶם‎ as variants. But קֶדֶם‎ in Old Testament is often a definite geographical expression, denoting the region East and South-east of the Dead Sea (compare 29¹, Numbers 23⁷, Judges 6³ᐧ ³³ 7¹² 8¹⁰, Isaiah 11¹⁴, Jeremiah 49²⁸, Ezekiel 25⁴ᐧ ¹⁰, Job 1³); and although its appellative significance could, of course, not be forgotten, it has almost the force of a proper name. It is so used in the Egyptian romance of Sinuhe (_circa_ 1900 B.C.): see Müller, _Asien und Europa nach altägyptischen Denkmälern_, 46 f.; Winckler _Geschichte Israels in Einzeldarstellungen_, 52 ff.; Meyer _Die Israeliten und ihre Nachbarstämme_, 243 f.

* * * * *

=5= end] _The Samaritan Recension of the Pentateuch_, LXX, Peshiṭtå + בְּנוֹ‎.――=6.= פִּילֶגֶשׁ‎ (see on 22²⁴) is used of שִׁפְחָה‎ in ‎ 35²².――אשר לאברהם‎] LXX αὐτοῦ.

* * * * *

XXV. 7‒11. _The Death and Burial of Abraham_ (Priestly-Code).

⁷⁻¹¹ᵃ are the continuation of 23²⁰ in Priestly-Code. Note the characteristic phrases: יְמֵי שְׁנֵי חַיֵּי‎, ⁷; גָּוַע‎, בְּשֶׁיבָה טוֹבָה‎, נֶֽאֱסַף אֶל־עַמָּיו‎ ⁸; אֱלֹהִים‎, ¹¹ᵃ; the chronology ⁷, the reminiscences of chapter 23, and the backward reference in 49³¹.――¹¹ᵇ belongs to Yahwist.

=8.= _gathered to his kindred_ (see on 17¹⁴)] Originally, this and similar phrases (15¹⁵ 47³⁰, Deuteronomy 31¹⁶ etc.) denoted burial in the family sepulchre; but the popular conception of Sheôl as a vast aggregate of graves in the under world enabled the language to be applied to men who (like Abraham) were buried far from their ancestors.――_Isaac and Ishmael_] The expulsion of Ishmael is consistently ignored by Priestly-Code.――=11a.= Transition to the history of Isaac (25¹⁹ ᶠᶠᐧ).

¹¹ᵇ (like verse ⁵) has been torn from its context in Yahwist, where it may have stood after 24¹ 25⁵, or (more probably) after the notice of Abraham’s death (compare 24⁶²). Meyer (_Die Israeliten und ihre Nachbarstämme_, 253, 323) makes the improbable conjecture that the statement referred originally to Ishmael, and formed, along with verse ¹⁸, the conclusion of