In a previous number of this Journal (July, 1939) Dr. W. A. Irwin discussed a number of my comments on Eccles. 3:18 (JBL, LV [1936], 303-4). He imputes to me the translation of "I said in my heart: 'It is because of the sons of men that God may sift them .... ' " That was not my own translation. I simply followed the editors of the Jewish Publication Society in their rendition of the Massoretic text. I was not unaware of the difficulties in the first part of the verse; but, to be candid, I had nothing new to add to that which others had already noticed. Thus, even the interpretation given by Dr. Irwin as his main contribution has been said by others, e.g., the connection between 'Amarti and cAl-dibhrath has already been pointed out by Ehrlich (Randglossen, VII, ad loc.); the proposal of Lbaram, with Aleph omitted, in the sense of "create" had already been pointed out by Ibn Ganah in his Book of Roots (s.v.), if not, indeed, ascending to the Syriac translation of this word. Moreover, the suggestion that the words at the end of the verse, "[and so] they are to themselves"-if, indeed, one admits this meaning in such a peculiar construction-had likewise been pointed out by the commentator, Ibn Ezra. From my point of view I fail to recognize the cogency of the suggestion that "Hemah Lahem is patently a dittography of Bhemah." (Is it probable that we have here one dittograph on another?) I admit that the proposal I made that Lahem bearing the signification of "cattle" as in Ethiopic and to translate "They are as beasts, they are as cattle" might seem a trifle discursive to some (but compare the next verse); the suggestion, however, has the merit of explaining the text as it is, without the improbable course of emendation or deletion.
{"title":"A Rejoinder","authors":"W. Irwin","doi":"10.1086/370595","DOIUrl":"https://doi.org/10.1086/370595","url":null,"abstract":"In a previous number of this Journal (July, 1939) Dr. W. A. Irwin discussed a number of my comments on Eccles. 3:18 (JBL, LV [1936], 303-4). He imputes to me the translation of \"I said in my heart: 'It is because of the sons of men that God may sift them .... ' \" That was not my own translation. I simply followed the editors of the Jewish Publication Society in their rendition of the Massoretic text. I was not unaware of the difficulties in the first part of the verse; but, to be candid, I had nothing new to add to that which others had already noticed. Thus, even the interpretation given by Dr. Irwin as his main contribution has been said by others, e.g., the connection between 'Amarti and cAl-dibhrath has already been pointed out by Ehrlich (Randglossen, VII, ad loc.); the proposal of Lbaram, with Aleph omitted, in the sense of \"create\" had already been pointed out by Ibn Ganah in his Book of Roots (s.v.), if not, indeed, ascending to the Syriac translation of this word. Moreover, the suggestion that the words at the end of the verse, \"[and so] they are to themselves\"-if, indeed, one admits this meaning in such a peculiar construction-had likewise been pointed out by the commentator, Ibn Ezra. From my point of view I fail to recognize the cogency of the suggestion that \"Hemah Lahem is patently a dittography of Bhemah.\" (Is it probable that we have here one dittograph on another?) I admit that the proposal I made that Lahem bearing the signification of \"cattle\" as in Ethiopic and to translate \"They are as beasts, they are as cattle\" might seem a trifle discursive to some (but compare the next verse); the suggestion, however, has the merit of explaining the text as it is, without the improbable course of emendation or deletion.","PeriodicalId":252942,"journal":{"name":"The American Journal of Semitic Languages and Literatures","volume":"23 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1941-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121302700","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In rebuking the Jews of his day for their failure to recognize him as the prophet of God, Mohammed often reminds them of their similar attitude of unbelief and rebellion against the prophets of former days, especially against Moses. These homilies of rebuke, addressed to the Jews and based on evidence from their own Scripture, form a literary feature of the Koran, particularly characteristic of the Medina suras. To be sure, Mohammed considers himself not the founder of a new religion but rather a protagonist of the age-old religion of the Book, the religion of Abraham and Moses. This conception remains manifest through the entire period of his prophetic activity-a period comprising the last twenty years of his life. He sees himself as a warner to all the world, and his mission is no more to proclaim the truth to the pagan Arabs than it is to confirm and to verify the truth to the Jews and the Christians, who had obtained it "before." No wonder, therefore, that the word of God that had been revealed to the "people of the Book" is forever reflected in his own revelations and referred to as an
{"title":"Koran and Agada: The Events at Mount Sinai","authors":"Julian Obermann","doi":"10.1086/370587","DOIUrl":"https://doi.org/10.1086/370587","url":null,"abstract":"In rebuking the Jews of his day for their failure to recognize him as the prophet of God, Mohammed often reminds them of their similar attitude of unbelief and rebellion against the prophets of former days, especially against Moses. These homilies of rebuke, addressed to the Jews and based on evidence from their own Scripture, form a literary feature of the Koran, particularly characteristic of the Medina suras. To be sure, Mohammed considers himself not the founder of a new religion but rather a protagonist of the age-old religion of the Book, the religion of Abraham and Moses. This conception remains manifest through the entire period of his prophetic activity-a period comprising the last twenty years of his life. He sees himself as a warner to all the world, and his mission is no more to proclaim the truth to the pagan Arabs than it is to confirm and to verify the truth to the Jews and the Christians, who had obtained it \"before.\" No wonder, therefore, that the word of God that had been revealed to the \"people of the Book\" is forever reflected in his own revelations and referred to as an","PeriodicalId":252942,"journal":{"name":"The American Journal of Semitic Languages and Literatures","volume":"2 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1941-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128890148","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In a previous number of this Journal (July, 1939) Dr. W. A. Irwin discussed a number of my comments on Eccles. 3:18 (JBL, LV [1936], 303-4). He imputes to me the translation of "I said in my heart: 'It is because of the sons of men that God may sift them .... ' " That was not my own translation. I simply followed the editors of the Jewish Publication Society in their rendition of the Massoretic text. I was not unaware of the difficulties in the first part of the verse; but, to be candid, I had nothing new to add to that which others had already noticed. Thus, even the interpretation given by Dr. Irwin as his main contribution has been said by others, e.g., the connection between 'Amarti and cAl-dibhrath has already been pointed out by Ehrlich (Randglossen, VII, ad loc.); the proposal of Lbaram, with Aleph omitted, in the sense of "create" had already been pointed out by Ibn Ganah in his Book of Roots (s.v.), if not, indeed, ascending to the Syriac translation of this word. Moreover, the suggestion that the words at the end of the verse, "[and so] they are to themselves"-if, indeed, one admits this meaning in such a peculiar construction-had likewise been pointed out by the commentator, Ibn Ezra. From my point of view I fail to recognize the cogency of the suggestion that "Hemah Lahem is patently a dittography of Bhemah." (Is it probable that we have here one dittograph on another?) I admit that the proposal I made that Lahem bearing the signification of "cattle" as in Ethiopic and to translate "They are as beasts, they are as cattle" might seem a trifle discursive to some (but compare the next verse); the suggestion, however, has the merit of explaining the text as it is, without the improbable course of emendation or deletion.
{"title":"On Eccles. 3:18","authors":"F. Zimmermann","doi":"10.1086/370594","DOIUrl":"https://doi.org/10.1086/370594","url":null,"abstract":"In a previous number of this Journal (July, 1939) Dr. W. A. Irwin discussed a number of my comments on Eccles. 3:18 (JBL, LV [1936], 303-4). He imputes to me the translation of \"I said in my heart: 'It is because of the sons of men that God may sift them .... ' \" That was not my own translation. I simply followed the editors of the Jewish Publication Society in their rendition of the Massoretic text. I was not unaware of the difficulties in the first part of the verse; but, to be candid, I had nothing new to add to that which others had already noticed. Thus, even the interpretation given by Dr. Irwin as his main contribution has been said by others, e.g., the connection between 'Amarti and cAl-dibhrath has already been pointed out by Ehrlich (Randglossen, VII, ad loc.); the proposal of Lbaram, with Aleph omitted, in the sense of \"create\" had already been pointed out by Ibn Ganah in his Book of Roots (s.v.), if not, indeed, ascending to the Syriac translation of this word. Moreover, the suggestion that the words at the end of the verse, \"[and so] they are to themselves\"-if, indeed, one admits this meaning in such a peculiar construction-had likewise been pointed out by the commentator, Ibn Ezra. From my point of view I fail to recognize the cogency of the suggestion that \"Hemah Lahem is patently a dittography of Bhemah.\" (Is it probable that we have here one dittograph on another?) I admit that the proposal I made that Lahem bearing the signification of \"cattle\" as in Ethiopic and to translate \"They are as beasts, they are as cattle\" might seem a trifle discursive to some (but compare the next verse); the suggestion, however, has the merit of explaining the text as it is, without the improbable course of emendation or deletion.","PeriodicalId":252942,"journal":{"name":"The American Journal of Semitic Languages and Literatures","volume":"40 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1941-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129216130","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
[Prepared for the preceding issue, this report, unfortunately, had to be omitted from that issue; in time though not in fact, therefore, it should be considered a supplement to the 1940 volume of the Journal. Owing to current restrictions on international mail, we are at present hampered in securing direct information from excavators in the field and at home, by both letters and periodicals. This regular feature in this quarterly Journal, consequently, will be replaced-we hope only temporarily-by an annual report which will appear in October, 1941. To all those who have so generously given of their materials, energy, and time in contributing to this feature throughout the last six years-to directors, assistants, and compilers alike-we give our heartiest thanks. In its own way, the Archeological Report has set a standard, found nowhere else, for completeness and accuracy. With considerable regret we mark its eclipse and look forward to a day when, elaborated and expanded, it can properly evaluate as well as relate archeological researches and discoveries.-EDITOR.]
{"title":"The Oriental Institute Archeological Report on the near East","authors":"G. Hughes, G. G. Cameron, W. Dubberstein","doi":"10.1086/370597","DOIUrl":"https://doi.org/10.1086/370597","url":null,"abstract":"[Prepared for the preceding issue, this report, unfortunately, had to be omitted from that issue; in time though not in fact, therefore, it should be considered a supplement to the 1940 volume of the Journal. Owing to current restrictions on international mail, we are at present hampered in securing direct information from excavators in the field and at home, by both letters and periodicals. This regular feature in this quarterly Journal, consequently, will be replaced-we hope only temporarily-by an annual report which will appear in October, 1941. To all those who have so generously given of their materials, energy, and time in contributing to this feature throughout the last six years-to directors, assistants, and compilers alike-we give our heartiest thanks. In its own way, the Archeological Report has set a standard, found nowhere else, for completeness and accuracy. With considerable regret we mark its eclipse and look forward to a day when, elaborated and expanded, it can properly evaluate as well as relate archeological researches and discoveries.-EDITOR.]","PeriodicalId":252942,"journal":{"name":"The American Journal of Semitic Languages and Literatures","volume":"63 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1941-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134348782","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Another passage, in addition to those listed by Thomas, in which this meaning seems to occur is Ps. 74:5. This verse has given much trouble to translators, beginning with the Greek. Most modern scholars who do not translate literally, with the common meaning of the verb, emend to yighdcl (Gunkel, Hans Schmidt, et al.). This emendation may seem to be supported by LXX icogKo/a, but that is probably a translation of some verb thought to underlie the Massoretic wcattq [h]; some Greek manuscripts (including N) connect the verb with the preceding verse and translate KatL obVK vyorxav (see Swete's ed.). It is possible, however, to obtain a perfectly satisfactory translation of the Massoretic text if one supposes that the passive verb yiwwadac here has the derived meaning "to be smitten," a semantic development which is entirely possible through the meaning "to be made submissive," especially in a Psalm as late as this (not earlier than 586, and possibly of the Maccabean age). The closest parallel in Thomas' list is Judg. 8:16, where we read that Gideon made submissive, or smote (wayyadac), the men of Succoth with desert thorns and briars; the verb is roughly synonymous with the verb wdashti of verse 7 but need not be emended to conform with it. Ps. 74:5-6 has recently been discussed briefly by Meek,2 In view of his comments, one might suggest pluralizing the verb and pointing it as Hifcil, but this is not really necessary. The subject is sbhqk-c., and the Nifcal is used frequently (Judg. 16:9; Prov. 10:9, 14:33; Jer. 31:19) and the Qal passive participle once (Isa. 53:3). We may therefore translate Ps. 74:5-6, following Meek's suggestions in the main, thus: Smitten at the upper entrance is the wooden trellis-work with axes; And now its carvings also with hatchet and adzes they smash.
除了多马列出的那些经文外，另一段经文似乎也有这个意思，那就是诗篇74:5。从希腊文开始，这节经文给译者带来了很多麻烦。大多数不按字面意思翻译的现代学者，用动词的共同含义修改为yighdcl (Gunkel, Hans Schmidt, et al.)。这一修订似乎得到了LXX icogKo/a的支持，但这可能是一些动词的翻译，被认为是Massoretic wcattq的基础[h];一些希腊手稿(包括N)将动词与前面的诗句连接起来，并翻译为KatL obVK vyorxav(见斯威特主编)。然而，如果一个人假设被动动词yiwwadac在这里有“被打败”的派生意思，那么就有可能得到一个完全令人满意的马所拉文本的翻译，这种语义发展完全有可能通过“被驯服”的意思，特别是在这篇晚于586年的诗篇中(不早于586年，可能是马加比时代)。在多马的列表中，与之最相似的是士师记8:16，在那里我们读到基甸用沙漠的荆棘和蒺藜击打疏割人;动词大致与第7节的动词wdashti同义，但不需要修改以符合它。最近Meek简要地讨论了诗篇74:5-6，鉴于他的评论，有人可能会建议将动词复数，并指出它为Hifcil，但这并不是真正必要的。主题是shbqk -c。，尼腓腓被频繁使用(士师记16:9;箴言10:9,14:33;耶31:19)和一次al被动分词(赛53:3)。因此，我们可以翻译诗篇74:5-6，主要遵循米克的建议，这样:在上面的入口是用斧头工作的木棚架;现在它的雕刻也用斧头和斧头砸碎。
{"title":"A Note on Yiwwạ̄da in PS. 74:5","authors":"J. Hyatt","doi":"10.1086/370593","DOIUrl":"https://doi.org/10.1086/370593","url":null,"abstract":"Another passage, in addition to those listed by Thomas, in which this meaning seems to occur is Ps. 74:5. This verse has given much trouble to translators, beginning with the Greek. Most modern scholars who do not translate literally, with the common meaning of the verb, emend to yighdcl (Gunkel, Hans Schmidt, et al.). This emendation may seem to be supported by LXX icogKo/a, but that is probably a translation of some verb thought to underlie the Massoretic wcattq [h]; some Greek manuscripts (including N) connect the verb with the preceding verse and translate KatL obVK vyorxav (see Swete's ed.). It is possible, however, to obtain a perfectly satisfactory translation of the Massoretic text if one supposes that the passive verb yiwwadac here has the derived meaning \"to be smitten,\" a semantic development which is entirely possible through the meaning \"to be made submissive,\" especially in a Psalm as late as this (not earlier than 586, and possibly of the Maccabean age). The closest parallel in Thomas' list is Judg. 8:16, where we read that Gideon made submissive, or smote (wayyadac), the men of Succoth with desert thorns and briars; the verb is roughly synonymous with the verb wdashti of verse 7 but need not be emended to conform with it. Ps. 74:5-6 has recently been discussed briefly by Meek,2 In view of his comments, one might suggest pluralizing the verb and pointing it as Hifcil, but this is not really necessary. The subject is sbhqk-c., and the Nifcal is used frequently (Judg. 16:9; Prov. 10:9, 14:33; Jer. 31:19) and the Qal passive participle once (Isa. 53:3). We may therefore translate Ps. 74:5-6, following Meek's suggestions in the main, thus: Smitten at the upper entrance is the wooden trellis-work with axes; And now its carvings also with hatchet and adzes they smash.","PeriodicalId":252942,"journal":{"name":"The American Journal of Semitic Languages and Literatures","volume":"63 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1941-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114401132","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1940-10-01DOI: 10.1086/amerjsemilanglit.57.4.528957
E. F. Schmidt
{"title":"Back Matter","authors":"E. F. Schmidt","doi":"10.1086/amerjsemilanglit.57.4.528957","DOIUrl":"https://doi.org/10.1086/amerjsemilanglit.57.4.528957","url":null,"abstract":"","PeriodicalId":252942,"journal":{"name":"The American Journal of Semitic Languages and Literatures","volume":"25 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1940-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133845177","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Shahpuhr I, the Great on the Kaabah of Zoroaster(KZ)","authors":"M. Sprengli̇ng","doi":"10.1086/370585","DOIUrl":"https://doi.org/10.1086/370585","url":null,"abstract":"","PeriodicalId":252942,"journal":{"name":"The American Journal of Semitic Languages and Literatures","volume":"43 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1940-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125379594","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"The Oriental Institute Archeological Report on the near East: First Quarter, 1940","authors":"G. Hughes, D. K. Andrews, W. Dubberstein","doi":"10.1086/370583","DOIUrl":"https://doi.org/10.1086/370583","url":null,"abstract":"","PeriodicalId":252942,"journal":{"name":"The American Journal of Semitic Languages and Literatures","volume":"8 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1940-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115684933","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The following homily, attributed to St. Athanasius, is one of ten contained in a synaxary formerly in use during Eastertide and Whitsuntide at the Monastery of the Archangel Michael at Hamouli on the southern border of the province of Fayyum. The manuscript, written in A.D. 855 in the Sahidic dialect of the Coptic language, is still in excellent condition and is preserved in the Pierpont Morgan Library, New York, which has published a facsimile of it under the capable editorship of Professor Henry Hyvernat.' This same manuscript contains two other homilies attributed to St. Athanasius. One, In Passionem domini et iudicium, was published in the Journal of Theological Studies, XXXVIII (April, 1937), 113-29; the other, Cathechesis in festum Pentecostes, has not as yet been published. The genuineness of these and other Coptic Athanasian homilies awaits a thorough investigation of all the available evidence. In the following homily the biblical quotations are made with freedom, and the internal evidence is of little help in dating its composition. The text reproduced here has been edited, and diacritical lines and punctuation have been added.
下面的讲道，被认为是圣亚他那修的，是以前在复活节和圣灵降临节期间在法尤姆省南部边境哈穆利的大天使迈克尔修道院使用的布道之一。这份手稿写于公元855年，用科普特语的萨希迪语方言写成，至今保存完好，保存在纽约的皮尔庞特·摩根图书馆，在亨利·海弗纳特教授的精干编辑下，图书馆还出版了一份副本。”这份手稿还包含另外两篇圣亚他那修的讲道。其中一篇，In Passionem domini et iudicium，发表于《神学研究杂志》，三十八期(1937年4月)，113-29页;另一本是《五旬节的教理》(Cathechesis in feum Pentecostes)，至今尚未出版。这些和其他科普特亚他那西亚布道的真实性有待对所有现有证据进行彻底调查。在接下来的讲道中，圣经引文是自由的，内部证据对其组成日期没有什么帮助。此处转载的文本经过编辑，并添加了变音符线和标点符号。
{"title":"The Resurrection of Lazarus","authors":"J. Bernardin","doi":"10.1086/370578","DOIUrl":"https://doi.org/10.1086/370578","url":null,"abstract":"The following homily, attributed to St. Athanasius, is one of ten contained in a synaxary formerly in use during Eastertide and Whitsuntide at the Monastery of the Archangel Michael at Hamouli on the southern border of the province of Fayyum. The manuscript, written in A.D. 855 in the Sahidic dialect of the Coptic language, is still in excellent condition and is preserved in the Pierpont Morgan Library, New York, which has published a facsimile of it under the capable editorship of Professor Henry Hyvernat.' This same manuscript contains two other homilies attributed to St. Athanasius. One, In Passionem domini et iudicium, was published in the Journal of Theological Studies, XXXVIII (April, 1937), 113-29; the other, Cathechesis in festum Pentecostes, has not as yet been published. The genuineness of these and other Coptic Athanasian homilies awaits a thorough investigation of all the available evidence. In the following homily the biblical quotations are made with freedom, and the internal evidence is of little help in dating its composition. The text reproduced here has been edited, and diacritical lines and punctuation have been added.","PeriodicalId":252942,"journal":{"name":"The American Journal of Semitic Languages and Literatures","volume":"57 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1940-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130392339","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The attention of commentators has always been attracted to a fragment of Hebrew mythology embodied in that strange short passage in Genesis, chapter 6, verses 1-4.1 Hence, my interest has recently been aroused by Dr. Guillaume's paper dealing with this subject in the October issue of the American Journal of Semitic Languages and Literatures. I fully agree with the author as to the term "',l (vs. 3) that its source is Arabic. Hence the rendering, "My spirit shall not abide [or shall not be lowered] in man forever," is correct. But there is no need to attribute a foreign origin to the word tZZj'n (vs. 3). Upon careful study of this word it becomes evident in the first place (as is, indeed, admitted by Dr. Guillaume) that the gimel should be vocalized by a pathah and not by a qames. This makes it a pure Hebrew phrase that needs no emendation. We find the term ?Vj in several places in Eccles. 1:17, 2:15, and 8:14, the prefix 1 as well
{"title":"B'Shaggam: An Obscure Phrase in Gen. 6:3","authors":"C. A. Ben-Mordecai","doi":"10.1086/370581","DOIUrl":"https://doi.org/10.1086/370581","url":null,"abstract":"The attention of commentators has always been attracted to a fragment of Hebrew mythology embodied in that strange short passage in Genesis, chapter 6, verses 1-4.1 Hence, my interest has recently been aroused by Dr. Guillaume's paper dealing with this subject in the October issue of the American Journal of Semitic Languages and Literatures. I fully agree with the author as to the term \"',l (vs. 3) that its source is Arabic. Hence the rendering, \"My spirit shall not abide [or shall not be lowered] in man forever,\" is correct. But there is no need to attribute a foreign origin to the word tZZj'n (vs. 3). Upon careful study of this word it becomes evident in the first place (as is, indeed, admitted by Dr. Guillaume) that the gimel should be vocalized by a pathah and not by a qames. This makes it a pure Hebrew phrase that needs no emendation. We find the term ?Vj in several places in Eccles. 1:17, 2:15, and 8:14, the prefix 1 as well","PeriodicalId":252942,"journal":{"name":"The American Journal of Semitic Languages and Literatures","volume":"87 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1940-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123811092","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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