added) the second is ethically and religiously on a higher level than the first. These were partly amalgamated, probably before the union of Jh and Jb (see on ch. 26). The Hebron tradition was naturally indifferent to the narratives which connected Abraham with the Negeb, or with its sanctuary Beersheba; hence the writer of Jh, who attaches himself to this tradition, excludes the Beersheba stories from his biography of Abraham, but finds a place for some of them in the history of Isaac.
3. The account of P (124b. 5 136. 11b. 12ab(
Greek characters); 161a. 3. 15; 17; 1929; 211b. 2b-5;
23; 257-11a; 2512-17) consists mostly of a skeleton biography based on the
older documents, and presupposing a knowledge of them. The sole
raison d'être of such an outline is the chronological scheme into which
the various incidents are fitted: that it fills some gaps in the history
(birth of Ishmael, death of Abraham) is merely an accident of the
redaction. P's affinities are chiefly with Jh, with whom he shares the
idea that Hebron was the permanent residence of Abraham. Of the
sections peculiar to P, ch. 17 is parallel to 15, and 2512-17 has probably
replaced a lost Yahwistic genealogy of Ishmael. Ch. 23 stands alone
as presumably an instance where P has preserved an altogether independent
tradition.
Ch. 14 cannot with any show of reason be assigned to any of the recognised sources of the Pent., and has accordingly been omitted from the above survey. The question of its origin is discussed on pp. 271 ff. below.
Chs. XII. XIII.—The migrations of Abram (J and P).
Leaving his home at the command of Yahwe, Abram enters Canaan and erects altars at Shechem and Bethel (121-8). From Bethel he migrates to the Negeb, and thence, under stress of famine, to Egypt; where by a false representation he enriches himself, but imperils his wife's honour (129-131). Laden with wealth, he returns to Bethel, where an amicable separation from his nephew Lot leaves him in sole possession of the promise of the land (132-17). Abram journeys southward and settles in Hebron (18).
Analysis.—The slender thread of P's narrative is represented by 124b. 5
136. 11b 12ab(Greek characters): note the date in 124b; the form of 125; (Hebrew characters), (Hebrew characters), 125 136;
(Hebrew characters), 'person,' 125; (Hebrew characters), 125 1312; (Hebrew characters), 136; (Hebrew characters), 1312; and see on the
vv. below. These fragments form a continuous epitome of the events
between the exodus from Ḥarran and the parting of Abram and Lot.
With a slight and inherently plausible transposition (125. 4b; Bu. p. 432)
they might pass for the immediate continuation of 1132, if we can
suppose that the call of Abram was entirely omitted by P (see Gu. 231).—The
rest of the passage is Yahwistic throughout: obs. the consistent
use of (Hebrew characters); the reference to Paradise, 1310; the anticipation of ch. 19 in
1310. 13; and the following expressions: (Hebrew characters), 121; (Hebrew characters). 123; (Hebrew characters)
