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Genesis Vol 3.pdf - College Press

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SOJOURN IN THE NEGEB 20:1-21:34<br />

(Abraham and Sarah), that of the transfer of the birthright<br />

and the paternal blessing (as from Esau to Jacob),<br />

and that of a father’s disposition of his household gods<br />

(images, Gen, 31:19-30). (It is the first of these problems<br />

which we deal with here; the other two will be taken<br />

up in connection with their appearance in the Scripture<br />

text.) Involved in most of these instances are the laws of<br />

inheritance, especially those involved in adoption, and<br />

certain legal phraseology in some cases. Discoveries at<br />

Nuzi have shed a flood of light on these problems. The<br />

difficulty involved,. however, is that of ascertaining the<br />

extent to which Abraham was familiar with this Hurriaiz<br />

customary lm. Traditionally, Abraham has been regarded<br />

as resorting to deception to “save his skin,’’ in the three<br />

instances in <strong>Genesis</strong> in which he is represented as introducing<br />

his wife as his sister, primarily because the twohusband<br />

and wife-felt that this half-truth and half-lie was<br />

necessary to protect them from the erotic habits of their<br />

pagan neighbors. As we have already seen, the three<br />

occurrences 2 this episode have been used by the critics<br />

as an argument for the composite (documentary) authorship<br />

of the Pentateuch. NOW, according to the light shed<br />

on the problem in the Nuzi documents, it was the custom<br />

among those of the higher social caste there (the nobility)<br />

for a husband to adopt his wife as his sister. This was<br />

designedly for social standing. Speiser (ABG, intro., 40) :<br />

“In Hurrian society a wife enjoyed special standing and<br />

protection when the law recognized her simulctaneously as<br />

her husband’s sister, regardles of blood ties. Such cases are<br />

attested by two separate legal documents, one dealing with<br />

the marriage and the other with the woman’s adoption as<br />

sister. This dual role conferred on the wife a superior<br />

position in society.’’ The idea seems to have been that,<br />

under an old fratriarchal system, a sister had privileges<br />

that wives generally did not have. Hence, when Abraham<br />

403

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