then (61b) took Rebekah and went further; and (62a) came to Laḥairoi.—Gu.
(operating with two sources) considers 62 the immediate sequel to
61a in the document where Abrahams death preceded the servant's
departure, so that nothing remained to be chronicled but Isaac's removal
to Laḥairoi (reads (
Hebrew characters), 'to the entrance of'). This solution is attractive,
and could perhaps be carried through independently of his division of
sources. For even if the death followed the departure, it might very
well have been recorded in the early part of the ch. (after 10).
63. (Hebrew characters)] a word of uncertain meaning, possibly to roam
(v.i.).—toward the approach of evening] (Dt. 2312), when the
Oriental walks abroad (cf. 38).—camels were coming] In the
distance he cannot discern them as his own.—64. At the sight
of a stranger Rebekah dismounts ((Hebrew characters) as 2 Ki. 521), a mark
of respect still observed in the East (LB, i. 762; Seetzen,
Reisen, iii. 190); cf. Jos. 1518, 1 Sa. 2523.—65. It is my master]
Apparently the servant is aware, before meeting Isaac, that
Abraham is dead.—The putting on of the veil (cf. nubere viro), the survival of a primitive marriage taboo, is part of
the wedding ceremony (see Lane, ME5, i. 217 f.).—67. brought her into the tent] The next phrase ((Hebrew characters)) violates a fundamental
rule of syntax, and must be deleted as a gloss. Isaac's
own tent is referred to. This is the essential feature of the
marriage ceremony in the East (see Benz. Arch.2 108 f.).—comforted himself after [the death of] his mother] It is conjectured
(We. al.) that the real reading was 'his father,'
whose death had recently taken place. The change would
(Lag. Procksch); to substitute [(Hebrew characters)](Hebrew characters) ('from Beersheba to': Ba.).—(Hebrew characters)]
G (here and 2511) (Greek characters), omitting (Hebrew characters); refer to
p. 289 above.—63. (Hebrew characters)] (Greek characters) commonly identified with (Hebrew characters) = 'muse,'
'complain,' 'talk,' etc.; so G ((Greek characters)), Aq. ((Greek characters)), Σ. ((Greek characters)),
V (ad meditandum: so Tu. De.), TOJ ((Hebrew characters): Ra.); Di. KS. al. think
the sense of 'mourning' (for his father) most probable; but? IEz. ('to
walk among the shrubs') and Böttcher ('to gather brushwood') derive
from (Hebrew characters) (2115). S (Syriac characters) is thought to rest on a reading (Hebrew characters)
(adopted by Ges. al.), but is rather a conjecture. Nö. (Beitr. z. sem. Spr.
43 f.) suggests a connexion with Ar. sāḥa = 'stroll' (point (Hebrew characters)).—(Hebrew characters)
of [E] is wrong (v.s.).—65. (Hebrew characters)] 3719† ; [E] (Hebrew characters).—(Hebrew characters)] 3814. 19† (J).
On the art. cf. G-K. § 126 s. After Lagarde's brilliant note (Sem. 23 ff.),
it can scarcely be doubted that the word denotes a large double square
wrapper or shawl, of any material.—67. (Hebrew characters)] G (Greek characters).—(Hebrew characters)]
art. with const. is violently ungrammatical; G-K. § 127 f.—For (Hebrew characters)2
read (Hebrew characters) (Kit.) v.s.
