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 might not be altogether ignored in the patriarchal history. The Samaritan tradition identified Moriah with Shechem. This view has been revived in two forms: (1) that the name is a corruption or variant of in 12$6$ etc. (Bleek, SK, 1831, 520 ff.; Tu., v. Gall [see G inf.]); and (2) that it is a corruption of  ('land of the Ḥamorites' [33$19$]) (We.). But both these names are too local and restricted to suit the context; and the distance is perhaps too great. Of the attempts to recover the original name, the simplest is, which would be a natural designation of Palestine in E: see on 10$1$. If the legend be very ancient, there is no certainty that the place was in the Holy Land at all. Any extensive mountainous region, well known at the time, and with a lingering tradition of human sacrifice, would satisfy the conditions. Hence, Che.'s suggestion that the land of 'Muṣri' is to be read (EB, 3200; Wi. GI, ii. 44), is not devoid of plausibility. On Gu.'s solution, see below.

which I will name to thee] When this more precise direction was imparted, does not appear.—3. While the outward preparations are graphically described, no word is spared for the conflict in Abraham's breast,—a striking illustration of the reticence of the legends with regard to mental states.—4. saw the place afar off] The spot, therefore, has already been indicated (v.$16$). We are left to imagine the pang that shot through the father's heart when he caught sight of it.—5. Another touch, revealing the tense feeling with which the story is told: the servants are put off with a pretext whose hollowness the reader knows.—6. "The boy carries the heavier load, the father the more dangerous: knife and fire" (Gu.). It is curious that OT has no allusion to the method of producing fire.—7, 8. The pathos of this dialogue is inimitable: the artless curiosity of the child, the irrepressible

('worship').—3. ] So Nu. 22$2$. The determination is peculiar. That it means the two slaves with whom a person of importance usually travelled (Gu.) is little probable. It is possible that in this legend Abraham was conceived as a man of moderate wealth, and that these were all the servants he had.—5. ] On as demonst. of place, see BDB, s.v. ('rare, chiefly in E'); cf. 31$22$.—7. ] 'Yes, my son'; the 'Here am I' of EV is much too pompous. G V excellently:
 * Quid vis, fili?—8. ] [E] G om. art. (Ba.).,