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 situation reflected is that of the Syrian wars which raged from c. 860 to c. 770 (see We. Prol.$6$ 320 f.). Gu. (p. 312) has, however, pointed out objections to this assumption; and has given strong reasons for believing that the narratives refer to an earlier date than 860. The story reads more like the record of a loose understanding between neighbouring and on the whole friendly tribes, than of a formal treaty between two highly organised states like Israel and Damascus; and it exhibits no trace of the intense national animosity which was generated during the Syrian wars. In this connexion, Meyer's hypothesis that in the original tradition Laban represented the early unsettled nomads of the eastern desert (see p. 334), acquires a new interest. Considering the tenacity with which such legends cling to a locality, there is no difficulty in supposing that in this case the tradition goes back to some prehistoric settlement of territorial claims between Hebrews and migratory Aramæans. It is true that Meyer's theory is based on notices peculiar to E, while the tribal compact belongs to J; and it may appear hazardous to go behind the documents and build speculations on a substratum of tradition common to both. But the only material point in which J differs from E is his identification of Laban with the Aramæans of Ḥarran; and this is not inconsistent with the interpretation here suggested. In any case, his narrative gives no support to the opinion that he has in view the contemporary political relations with the kingdom of Damascus.

XXXII. 2-33.—Jacob's Measures for propitiating Esau: His Wrestling with the Deity at Peniel (J, E).

After a vision of angels at Maḥanaim ($2. 3$), Jacob sends a humble message announcing his arrival to Esau, but learns to his consternation that his brother is advancing to meet him with 400 men ($4-7$). He divides his company into two bands, and invokes God's help in prayer ($8$-14a}); then prepares a present for Esau, and sends it on in advance ($14b-22$). Having thus done all that human foresight could suggest, he passes a lonely night in the ravine of the Jabboḳ, wrestling with a mysterious antagonist, who at daybreak blesses him and changes his name to Israel ($23-33$).

Sources.—Vv.$2. 3$ are an isolated fragment of E (, [28$11$]); $4-14a$ and $14b-22$ are parallels (cf. $14a$ with $22b$), the former from J, $10$; , $6$; , $10$; , $6$; ct. the implied etymology of in $8. 9. 11$ with E's in $3$): $14b-22$ must therefore be E, though positive marks of that writer's style cannot be detected.—On the complicated structure of $23-33$ (JE), see p. 407 below.