The Early Karaite Tradition of Hebrew Grammatical Thought: Including a Critical Edition, Translation and Analysis of the Diqduq of ʼAbū Yaʻqūb Yūsuf Ibn Nūḥ on the Hagiographa 9004119337, 9789004119338

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THE EARLY KARAITE TRADITION OF HEBREW GRAMMATICAL THOUGHT

STUDIES IN SEMITIC LANGUAGES AND LINGUISTICS EDITEDBY

T. MURAOKA AND C. H. M. VERSTEEGH

VOLUME XXXII THE EARLY KARAITE TRADITION OF HEBREW GRAMMATICAL THOUGHT

THE EARLY KARAITE TRADITION OF HEBREW GRAMMATICAL THOUGHT Including a Critical Edition, Translation and AnalYsis qf the Diqduq qf 'Abü ra(qüb rüst( ibn Nüb on the Hagiographa BY

GEOFFREY KHAN

BRILL LEIDEN' BOSTON' KÖLN 2000

This book is printed on acid-free paper.

Library of Congress Cataloging-in-Publication Data Khan, Geoffrey. The early Karaite tradition of Hebrew grammatical thought : including a critical edition, translation and analysis of the Diqduq of 'Abü Ya'qüb Yüsuf ibn Nüi). on the Hagiographa I by Geoffrey Khan. p. cm. - (Studies in Semitic languages and linguistics, ISSN 0081-8461; 32) Includes bibliographical references and index. ISBN 9004119337 (alk. paper) I. Joseph ben Noah, 10thlllth cent. Diqduq. 2. Hebrew languageGrammar 3. Hebrew language-Foreign elements-Arabic.. 4. Bible. o.T. Hagiographa-Language, style. 5. Karaites.. I.Joseph ben Noah, I Othl 11 th cent. Dikduk. English &Judeo-Arabic. 11. Tide. III. Studies in Sernitic languages and linguistics ; 32. PJ4557J67 K34 2000 492.4'5'0902 l-dc2 I

00-031189 CIP

Die Deutsche Bibliothek-CIP-Einheitsaufnalune Khan, Geoffrey: The early Karaite tradition of Hebrew grammatical thought : including a critical edition, translation and analysis of the Diqduq of 'Abü Ya'qüb Yüsuf ibn Nüi). on the hagiographa I by Geoffrey Khan. - Leiden ; Boston; Köln: Brill, 2000 !Studies in Sernitic languages and linguistics ; Vol. 32) lSBN 90-04-11933-7 ISSN 0081-8461 ISBN 9004 119337

© Copyright 2000 by Koninklijke Brill NT{ Leiden, The Netherlands All rights reserved. No part oj this publication may be reproduced, translated, stored in aretrieval V'stem, or transmitted in aT!Y jorm or by aT!Y means, electronic, mechanical, photocopying, recording or othenvise, without prior written permission flom the publisher. Authorization to photocopy items jor internal or personal use is granted by KoninkliJke Brill provided that the appropriate fees are paid directly to The Copyright Clearance Center, 222 Rosewood Drive, Suite 910 Danvers MA 01923, USA. Fees are suiject to change. PRINTED IN THE NETHERLANDS

FOR MY TEACHER EDWARD ULLENDORFF

CONTENTS PREFACE .................................................................... xi Introduction ................................................................... 1 CHAPTER 1 PHONOLOGY ................................................. 26 1.1. Consonants .............................................................. 26 1.2. Vowels .................................................................. 28 1.3. Shewa ................................................................... 31 1.4. Hateph vowel signs ...................................................... 32 1.5. Accents .................................................................. 33 1.6. Ga'ya . ................................................................... 35 1.7. Maqqeph .............................. .................................. 36 1.8. Dagesh and raphe . ...................................................... 37 CHAPTER 2 MORPHOLOGY ............................................... .39 2.1. Morphological bases ..................................................... .39 2.1.1. Bases of verbal forms ............................................ .41 2.1.1.1. Imperative base of verbs .................................. 41 2.1.1.2. Phonetic processes ........................................ 45 2.1.1.3. Inflection of one type of base transferred to another ....... 52 2.1.1.4. Pausal forms .............................................. 53 2.1.1.5. Primary and secondary imperatives.................................. 53 2.1.1.6. Noun base of verbs ........................................56 2.1.1.7. Infinitive base of verbs .................................... 58 2.1.1.8. Sign ('aläma) of the feminine .............................. 59 2.1.1.9. Alternative bases of verbs ................................. 60 2.1.2. Bases of noun forms .............................................. 63 2.1.2.1. Noun base ................................................ 63 2.1.2.1.1 Derivation of plural forms ..................................... 64 2.1.2.1.2. Base of feminine singular forms .............................66 2.1.2.1.3. Variant forms of noun..........................................67 2.1.2.1.4. Construct farm acting as base................................67 2.1.2.1.5. Pausal forms .......................................68 2.1.2.2. Imperative base ........................................... 68 2.1.2.3. Past verb base .............................................70 2.1.2.4. Base of nouns with pronominal suffixes............................ 70 2.1.2.5. Phonetic processes ........................................ 70 2.1.2.6. Alternative opinions ....................................... 72 2.1.2.7. Signs ('alamat) of the plural. .............................. 73 2.1.3. Bases of prepositions and particles ................................ 74 2.2. Jawhar ('substance') of a ward ........................................... 74 2.3. Lugha . .................................................................. 78

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CONTENTS

2.4. Wazn ('pattern') .......................................................... 82 2.5. Summary of theory of ward structure and derivational morphology.......... 86 2.6. Pronouns........................................................................................... 87 2.6.1. Variant forms of pronominal suffixes......................................... 87 2.6.2. Problems of interpretation of reference.......................................88 2.7. Aramaie and Arabic elements in Hebrew ............................................... 89 2.8. The Aramaic of Daniel and Ezra .......................................................... 89 CHAPTER 3 SYNTAX AND SEMANTICS ................................... 91 3.1. 'Past' and 'future' forms of verb .......................................... 91 3.2. Infinitives ................................................................ 93 3.3. Nouns ................................................................... 94 3.3.1. Definition of nouns ............................................... 94 3.3.2. Semantic c1assification of nouns ................................... 94 3.3.3. Agent (ism al-fä'il) and patient (ism al-maf'üL).............................98 3.4. Definite and indefinite .................................................. 101 3.5. Gender ................................................................. 103 3.6. Intransitive and transitive verbs ......................................... 108 3.7. The contextual status of wards .......................................... 112 3.7.1. Disjoined (mukrat) and conjoined (murjäf) ........................ 112 3.7.2. Continuing (holek) . .............................................. 115 3.7.3. Interpretation of disjoining and conjoining................................. 116 3.8. The particle waw ..... .................................................. 127 3.9. The elision of wards .................................................... 128 CHAPTER 4 TRANSLATION AND EXEGESIS ............................. 132 4.1. Tafsir ('litera I interpretation') ........................................... 132 4.2. Ma'nä ('meaning'), muräd ('intention') and majäz ('metaphar')................ 134 4.3. Elements of interpretation from the Rabbinie tradition.......................... 136 4.4. The use of Arabic for the interpretation of the meaning of words........... 139 4.5. The Diqduq and the Karaite tradition of interpretation.......................... 139 CHAPTER 5 KNOWLEDGE OF THE DIQDUQ OF YÜSUF IBN NÜl:I IN LATER GENERATIONS .............................................. 141 CHAPTER 6 SYNOPSIS OF TERMINOLOGY ............................... 146 6.1. Hebrew and Aramaie terms ............................................. 146 6.2. Arabic terms ........................................................... .147 CHAPTER 7 MANUSCRIPTS ............................................... 151 7.1. Base manuscripts ....................................................... .151 7.1.1. Manuscript A ................................................... .151 7.1.2. Manuscript B. ................................................... 152 7.2. Other manuscripts ...................................................... 154 7.3. Manuscripts containing shortened versions of the text. .......................... 155 7.4. Method of editing ....................................................... 156 7.5. The language of the Diqduq ............................................ 156

CONTENTS

ix

THE DIQDUQ OF YÜSUF IBN NÜI:l ON THE HAGIOGRAPHA ........... 159 Chronic1es ............................................................. 160 Psalms ................................................................ 206 Job .................................................................... 358 Proverbs .............................................................. 418 Ruth .................................................................. 448 Song of Songs ......................................................... 456 Ecc1esiastes ............................................................ 466 Lamentations .......................................................... 474 Esther ................................................................. 486 Danie!. ................................................................ 494 Ezra and Nehemiah .................................................... 506 REFERENCES .............................................................. 528 INDEXES ................................................................... 537 General index ......................................................... 537 Manuscripts ........................................................... 539 Hebrew and Aramaie terms ........................................... .539 Arabic terms .......................................................... 540 Biblical references ..................................................... 546 Diqduq references ..................................................... 566 Imperative bases .......................................................570

PREFACE This volume represents the first stage in a project at Cambridge University to publish aseries of Karaite grammatical texts. It consists of an edition, translation and analysis of a major seetion of a work by 'Abu Ya'qub Yusuf ibn Nul}. known as the Diqduq. This text is one of the most important records of the early Karaite grammatical tradition, which was current among the Karaite grammarians before the eleventh century. A number of other grammatical texts that are closely related to Ibn Nul}.'s Diqduq and appear to have been written by grammarians belonging to his circle will be published shortly in aseparate volume. A critical edition and translation of the grammatical work al-Kitäb alKäfi by the eleventh century grammarian 'Abu al-Faraj Härun is in preparation by a team consisting of Mafia Angeles Gallego, ludith Olszowy-Schlanger and myself. I have greatly benefited from stimulating discussions about this text with my students, with whom I have read a number of extracts. I should also like to express here my gratitude to the British Academy and the Russian Academy of Sciences, with whose support I spent a month during 1993 in St. Petersburg in order to study the Firkovitch collections of manuscripts. It was during this visit that the grammatical work of Ibn Nul}. first came to my attention. It has ever since been a source of fascination for me.

INTRODUCTION The Karaites and the study 01 Hebrew grammar In recent years, many new manuscript sources relating to the Karaites of the medieval Near East have become available to scholars. Most of these belong to the Firkovitch collections of manuscripts that are in the possession of the National Library of Russian. These collections were acquired in the nineteenth century by the famous Karaite bibliophile Abraham Firkovitch (1787-1874). Of special importance is the so called second Firkovitch collection, which was acquired by Firkovitch in the Near East between the years 1863 and 1865. It consists of more than 15,000 items, including Hebrew, Arabic, Judaeo-Arabic and Samaritan manuscripts. Apart from the Samaritan material, which was purchased in Nablus, the majority of the collection appears to have originated from the Karaite synagogue in Cairo. 1 The investigation of these sources is opening up new vistas in the study of medieval Judaism, since they demonstrate clearly that the medieval Karaites were not an isolated group but a powerful intellectual force that played a central role in the development of many aspects of Jewish thought. A large proportion of the manuscripts contain texts emanating from the medieval Karaite settlement in Jerusalem. In the Middle Ages centres of Karaism were founded initially in Iran and Iraq, to which much of its early intellectual development can be traced. It was in Jerusalem, however, during the 10th and 11th centuries that Karaite scholarship reached its highest point of creativity and a large proportion of the formative Karaite texts were written. This golden age of Karaite scholarship came to an end with the conquest of Jerusalem by the Crusaders in 1099. Many of the manuscripts of the Jerusalem Karaites were saved from destruction, often by the payment of a ransom, and were transferred to the Karaite community in Egypt. 2 This is no doubt the background of many of the medieval Karaite manuscripts that were found by Firkovitch in the Karaite synagogue of Cairo in the nineteenth century. There is still no consensus among scholars concerning the origins of Karaism. 3 So me have argued that there were connections between the medieval Karaites and the Qumran sect of the Second Temple per iod on the basis of some paralleis in exegetical method and terminology.4 The Karaite sources themselves 1 The background of the acquisition of the second Firkovitch collection has been investigated by T. Harviainen on the basis of Firkovitch's personal archives. See in particular Harviainen (1991), (1996) and (1998 n.7). 2 For a discussion of the historical sources see Gi! (1992: 832-835). 3 For a survey of some of the main theories see Lasker (1989: 23-30). 4 N. Wieder has drawn attention to a number of paralleis between the prognostic exegesis of the Prophets that is found in some Karaite texts and the methodology of the Pesher texts from Qumran; see Wieder (1958, 1962). Paralleis have also been found between the Karaites and the Qumran sectaries in the field of law; see, for example, Erder (1994). Oue to the existence of some fundamental differences between the two groups,

2

INTRODUCTION

from the late Middle Ages onwards claim that the movement was founded by a dissident member of the exilarchic family, 'Anan ben David, who lived in Babylonia in the eighth century. Many scholars are reluctant to accept this version of history on the grounds that some sources refer to 'Ananites and Karaites as separate groups and that some early Karaites disagreed, often quite vehemently, with 'Anan on some issues. It has been argued that, du ring the early years of their development, the Karaites remained distinct from the 'Ananites and only be ca me united with them in the 10th century.5 Despite these divergences, it remains true that 'Ananism and Karaism were closely associated movements. Many aspects of Karaism can be traced to the teachings of 'Anan. These include a number of features of Karaite law.6 Although early Karaite sources contain some criticisms of 'Anan, they still regard hirn as laying the foundation of their movement in many respects. Of particular significance is the well-known dictum: 'ny, 'Y llY1I1n 'IC' "D1I1 i1"n:J '1I1Dn 'Search weil in Scripture and do not rely on my opinion', which is attributed to 'Anan.7 This dictum is cited as a legitimation of one of the guiding principles of Karaite biblical scholarship, namely the firsthand examination of the biblical text and the exercise of individual judgment in Biblical interpretation without being bound by a previous authoritative opinion. This approach is reflected in numerous medieval Karaite texts.s The fact that the first half of the dictum 'Search weil in Scripture' is cited in the sources in Aramaic whereas the second half is in Hebrew has led some scholars to doubt the validity of its attribution in its entirety to 'Anan. 9 Whatever the case may be, its presence in 10th century sources may be taken as reflecting the opinion of the Karaites that 'Anan was their precursor with regard to this central feature of their movement. lO

One of the formative figures of early Karaism was Daniei al-QümisT, who was born in Iran and emigrated to Palestine in the second half of the ninth century. During this per iod various Karaite communities were in existence, especially in Iran. Al-QümisI appealed to these communities in his writings to however, some scholars have argued that these paralleis do not necessari!y demonstrate that there was a direct link between them; see Polliack (1999: 301). There is some evidence that the Karaites may have been influenced by sectarian texts from the Second Temple period that were discovered in the caves around the Dead Sea in the Middle Ages; cf. Gi! (1992: 785-786). 5 See, for example, Gi! (1992: 777-784) and Ben-Shammai (1993: 24). 6 See J. Olszowy-Schlanger (I998: 12), where special attention is paid to the contribution of Anan to later Karaite marriage law. 7 It is first cited by Yefet ben 'Eli in his commentary on Zechariah 5:8; cf. Poznanski (1902: 180, 184-185). The term 'Torah' in the dictum is likely to refer to the whole of Scripture. This usage is found elsewhere in Karaite writings, as a counterpart to the term 'oral Torah'; cf. Polliack (1999: 304). 8 For this principle of Karaite biblical interpretation see in particular the work of M. Polliack (1997, 1999). 9 Ankori (1959: 209-212) argue that the Hebrew part of the dictum is likely to have been added in the ninth century by Daniel al-QümisI and his circle. On this question see also Ben-Shammai (1976:17-32). 10 1. Olszowy-Schlanger (1998: 11-12) has argued persuasively for this approach to the Karaite historical sources.

INTRODUCTION

3

follow his example and setde in Palestine. From the end of the ninth century until the eleventh century many Karaites migrated there. A large proportion of these came from Iran, though there were also immigrants from Egypt, North Africa and even Spain. The early leading figures of this settlement, such as alQumisI, were driven by messianic hopes that the rebuilding of Jerusalem would be facilitated by the presence in the city of a circle of pious Jews who devoted themselves to prayer and study.11 Just as the historical development of the Karaite movement has been shown to be more complex than it used to be thought, so their doctrinal and intellectual outlook is now better understood by a careful examination of the primary sources.I 2 It is misleading to define the Karaites as a sect that broke away from mainstream Judaism and completely rejected the Oral Law and Rabbanite teachings. This may be the impression that emerges from some Karaite polemical writings, but cannot be satisfactorily applied to numerous medieval Karaite works, including many that are now coming to light among the recent discoveries of manuscripts. The distinctive feature of a large proportion of these texts is their methodology of research relating to the study of the Bible rat her than their espousal of 'Scriptualism' as a fixed doctrinal tenet that separated Karaties as a religio-political sect from the Rabbanites. For the Karaites the Bible was the main source of authority. This is reflected by the terms that were used to designate them in the Middle Ages, such as c'Z:C1~ 'Readers', which, of course, is the source of the anglicized form 'Karaites', N1~7!ltr '~~~ 'Masters of the Bible' and N1~7!ltr '~~ 'Sons of the Bible'. All of these are based on the root N'I', which here has its post-Biblical sense of 'to study the Bible'.13 They sought new approaches to Biblical research, which were based upon rational, independent investigation rather than upon the traditional Rabbinic sources of authority. They denied that the Oral Law had been granted by divine revelation and so did not accept that it had a legal status equal to that of the Bible. As a result, the Bible became the focus of their activities and they sought alternative tools of interpretation in the non-Jewish intellectual environment. This did not, however, necessarily amount to a total rejection of all elements of the Rabbinic tradition. A considerable amount of dependence on Rabbinic sources can, in fact, be identified in their writings. They accepted elements from post-Biblical Rabbinic tradition if they deemed it appropriate to do so. In the field of law, they did not

11 For the historical sources relating to the Karaite Jerusalem settlement see Gil (1992: 784-820). The messianic motives of the early settlers is examined by D. Frank (1995). 12 The following general remarks concerning Karaite intellectual history owes a lot to the perceptive analysis of the Karaite sources that is presented by J. Olszowy-Schlanger (1998: 15-27). 13 Some scholars have proposed that lC'l~ is a Hebrew translation of Arabic dii'l, which was a term used among the Isma'i1i Shi'ites to refer to a missionary. It is argued that this would reflect the missionary activities of the early Karaites lo win Jews over lo their movement (see GiI, 1992,784 and Nemoy, 1952, xvii). This interpretation is again based on lOo great an emphasis on their supposed religio-political division from mainstream Judaism. The term is more Iikely to reflect their intellectual activity, namely the detailed study of the Bible, as is c1early designated by the other terms. For other theories concerning the origin of the term, see Erder (1994: 198-202).

4

INTRODUCTION

accept that the Rabbinic tradition was a source of legal authority in itself, but were willing to receive elements from it, if the validity of these could be justified on the basis of rational logic, particularly analogy, or if they were weil established customs in Jewish communities. They also accepted many elements of Rabbinic interpretation of the Bible that were not directly linked to legal issues. This is clearly shown in the text that is published in this volume, where many such Rabbinic interpretive traditions are incorporated, so long as there was no objection to them on grammatical grounds. As we have remarked, moreover, the medieval sources indicate that the Karaites in general did not regard it as appropriate to accept a single authorized interpretation of Scripture, but rather were in principle open to exploring a variety of approaches. 14 During the early period, Karaism was a movement that was an integral part of Judaism. It was not considered to be a sect that was halakhically distinct from Rabbinic Judaism. This is clearly shown by the fact that there were numerous intermarriages between Karaites and Rabbanites. 15 There was only a clear-cut halakhic distinction between Karaites and Rabbanites from the early 13th century, when Maimonides introduced legal enactments that effectively prevented mixed marriages between the two groups.16 A large proportion of the new medieval Karaite sources that are coming to light in the Firkovitch collections contain works written in Palestine during the Karaite golden age between the 10th and 11 th centuries. These include works from various fields, such as biblical exegesis, biblical translation, Hebrew grammar, Hebrew lexicography, philosophy and law. Karaite grammatical thought, which is the subject of this book, is one of the fields upon wh ich the Firkovitch collections have cast particular light. Only small fragments of Karaite grammatical texts have been found in other manuscript collections. Now, with access in the St. Petersburg collections to long, often complete, manuscripts of a variety of Karaite grammatical works, it is possible to investigate in detail this branch of scholarship,which played a central role in medieval Karaite'thought. The extant Karaite grammatical texts fill a gap in our knowledge concerning the rise of grammatical thought among the Jews in the Middle Ages. They provide evidence that circles of Karaite grammarians were in existence during the lifetime of Saadya Gaon in the first half of the tenth century. A number of the works of Saadya Gaon are concerned with Hebrew grammar, especially his book on the Hebrew language known as Kitab Fasi/J Lugat al-'lbraniyyina ('Book on the elegance of the Hebrew language')17 and his lexical work haEgron. l 8. Saadya's grammar book is the earliest surviving work that was devoted to the study of the Hebrew language. The Karaite material, however, 14 According to one medieval Karaite text a scholar who undertakes the study of Scripture must seek to learn a11 interpretations and must be we11-versed in Mishnah, Talmud, Halakha and Aggadah (cf. Nemoy 1983 :340-341). 15 A number of marriage contracts datable to the 11th and 12th centuries recording such intermarriages have been preserved in the Cairo Genizah; cL Olszowy-Schlanger (1998: 7). 16 Olszowy-Schlanger (1996: 262-263), (1998:5). 17 A full, critical edition of this text has been made by A. Dotan (1997). 18 Critically edited by N. Allony (1969).

INTRODUCTION

5

shows that at the time Saadya's grammatical work was composed Hebrew grammar was already in the air in the Near East. The Karaite tradition of Hebrew grammar, as is the case with that of Saadya, is dependent to some extent on the teachings of the contemporary Arabic grammarians. It is clear, however, that Arabic grammar was by no means its only source. As we shall show, the Karaite tradition of grammar has roots in the activities of the Masoretes and also in Rabbinic tradition. The key figures in the history of Karaite grammatical thought whose works have come down to us from the Middle Ages are 'Abu Ya'qub Yusuf ibn Nul,t and 'Abu al-Faraj Harun ibn Faraj. These two scholars belonged to the Karaite community of Jerusalem. Ibn Nul,t was heir to a tradition of Hebrew grammar that had developed among the Karaites of Iraq and Iran. This was brought to Jerusalem in the migrations of Karaites from the East during the tenth century. Ibn Nul,t hirnself was an immigrant from Iraq. We shall refer to this grammatical tradition as the early Karaite tradition of Hebrew grammatical thought. 'Abu al-Faraj Harun continued some of the elements of this tradition, but was innovative in many ways, both in method and content. The purpose of the present volume is to publish a long representative section of Ibn Nul,t's grammatical work and examine the early Karaite tradition of grammatical thought which it reflects. yüsut ibn Nüh, and the Karaite grammatical tradition

'Abu Ya'qub Yusuf ibn NUQ (also known by his Hebrew name Joseph ben Noal,t) lived in Palestine in the second half of the 10th century A.D. and the beginning of the 11th. He was one of the foremost Karaite scholars of his age. One source includes Ibn Nul,t in a list of scholars whom it describes as the 'teachers of Jerusalem'.1 9 He is referred to in the colophon of another manuscript as 'the prince Joseph' ("\0" 'lIm).20 According to the chronicle of the fifteenth century Karaite scholar Ibn al-HItI, he founded a college (dar li-l-'ilm) in Jerusalem. This consisted of seventy Karaite scholars, perhaps in imitation of the Gaonic school of Palestine, which had seventy members. 21 It was the scholars of this Jerusalem college who produced a large proportion of the works of the Karaite golden age. Ibn al-HItI states that in a composition dating from 393 A.H./ A.D. 1002-3 Yusuf ibn Nul,t mentions the scholars Yusuf al-Ba~Ir and 'Abu al-Faraj Harun, who were studying under hirn in his college. This indicates that the college must have been established by the beginning of the eleventh century. Various works are attributed to Yusuf ibn Nul,t in the colophons of extant manuscripts. All of these have the form of Biblical commentaries. These include commentaries that are primarily exegetical in nature, a commentary that is concerned primarily with translation and a grammatical commentary. 19 Mann (1935: 31). The other scholars in the list are his contemporaries Yefet ben 'Eli and 'Abü al-Surr i ibn Zuta. 20 II Firk. Evr. Arab: I 1754, fol. 105a. 21 Margoliouth (1897: 433, 438-39) and Mann (1935: 33-34).

6

INTRODUCTION

An exegetical cornrnentary on the Hagiographa attributed to hirn is extant in a rnanuscript of 92 folios. 22 This contains a colophon at the end of the seetion on Lamentations (foI.58a): P3 M1l 1::1 ~O~' ::I,i'Y' '::IIC; i1:::l'1C n:::ll 'Notes on various points in the Book of Lamentations by 'Abu Ya'qub Yusuf ibn Nul.l, rnay his rest be in Eden'. This cornrnentary discusses the rneaning and background of the biblical text. A long rnanuscript (798 folios) is extant of Ibn Nul.l's cornrnentary to the Pentateuch in the abridgernent of his pupil 'Abu al-Faraj Harun. 23 The attribut ion is found in a colophon that heads the cornrnentary on the Book of Exodus (fol. lOOa): ICI:)I:) i1;;1C i1l:)n, nil 1~ ~l?i' ::Ii'~~ ~::I~ 1'W;1C r'~7r:! nil:)1p i1!~1 "OE)M l1P?~ 1~ l"t' l1 El;1C '::I~ 1'W;1C i1'lICYI:) p; 'Cornrnentary on Exodus. The abric(gement of ühe work 00 the eider 'Abu Ya'qub Yoseph ben Noah, rnay God have rnercy upon hirn, - its contents having been abridged by the eider 'Abu alFaraj Harun ibn al-Faraj'. The Karaite scholar 'Ali ben Sulayrnan, who was active in the last half of the 11th century, rnentions this abridged work of Ibn Nul.l, which, he states, served as one of the sources for his own cornrnentary on the Pentateuch.24 We also have one leaf of a rnanuscript that contains the following colophon:25 ,itlY i1;;1C 'Sr, M1l 1::1 ~O,' ::I,i'Y' '::IIC 1'1/);; i1:::l'1C "OEln 'Cornrnentary on the Book of Larnentations by the eider 'Abu Ya'qub Yusuf ibn Nul.l, rnay God be pleased with hirn'. As far as can be judged frorn the small arnount of text that is extant, this work is concerned prirnarily with literal interpretation expressed by translation rather than with exegesis of the background of the biblical verses. It gives a translation of each verse and justifies the translation on grarnrnatical grounds. Although the aforernentioned work on translation contains sorne grarnmatical analysis, grarnrnar is not its rnain focus. Ibn Nul.l recorded his grarnrnatical teaching in aseparate Biblical cornrnentary. This work on grarnrnar is generally referred to in the colophons of the rnanuscripts sirnply as the Diqduq, e.g. i"'i" 55 nl 1::1 'The Diqduq of Ben Noal.l, rnay he rest in pe ace' (11 Firk. Evr. Arab. I 3842), C'IC'::Il;1C ':::l1C ';IC i1'I:)" 11:) i1;;1C (i1")1C M1l 1::1 i"'i" 11:) 'Frorn the Diqduq of Ben Noal.l, rnay God support hirn, frorn Jererniah until the end of the Prophets' (11 Firk. Evr. Arab. I 1758), i"'i"i1 i1T 'n::ln:::l 'I have written this Diqduq' (11 Firk. Evr. Arab. I 1759). The work is rnentioned by 'Abu al-Faraj Harun: "I:)Y; 11C:: l 11C' ... 11C i"'i";1C i1::1lCn:::l 'El ':::li 'i' itlY i1;;1C 'Sr, M1l 1::1 ::Ii'Y' '::IIC TW;IC 'And indeed the eider 'Abu Ya'qub ibn Nul.l, rnay God favour hirn, has rnentioned in his book alDiqduq that ...'26 Sorne rnanuscripts of the Diqduq contain a shorter version of the text than others. It appears that these abridgernents were made by later scribes and are not to be attributed to Ibn Nul.l hirnself (see chapter 7).

22 23 24 25 26

11 Firk. Evr. Arab. I 1755. 11 Firk. Evr. Arab. I 1754. Edited by S. L. Skoss (1928: 91). 11 Firk. Evr. Arab. I 3659. Cited by Bacher (1895: 251) and S. L. Skoss, (1928: 4-11). Another work, entitled O')X');' or 0')1X');' ,tlO is attributed to Yusuf ibn Nu!) in some sources; cf. Mordecai ben Nisan (1830: 25a), Pinsker (1860: 106). Judah Hadassi, however, attributes this work to alQirqisäni (Eshkol ha-Koter, 258), so the reliability of its attribution to Ibn Nu!) is in doubt.

INTRODUCTION

7

YUsuf ibn Nu!) is likely to be identical with 'Abu Ya'qub Yusuf ibn Bakhtawaih (or Bakhtawi), who is mentioned in some sources. It seems that Bakhtawaih was some ancestor of Yusuf before the generation of his father or may have been the Persian name of his father hirnself. YUsuf ibn Bakhtawaih is stated to have been a grammarian who composed a book called the Diqduq. He is also described as 'the Babylonian' and 'teacher of the diaspora' (mu'allim aljaliya), which indicates that his career had be gun in Iraq.27 The colophon of a Bible manuscript mentions the 'compound (lJaser) of Ibn Bakhtawaih' in which the Bible codex bearing the colophon was kept. 28 The Hebrew term lJaser is a rendering of the Arabic word dar, which is used by Ibn al-HItI to describe Ibn Nul}.'s college. A letter from the Cairo Genizah datable to the middle of the eleventh century refers to the Karaite college in Jerusalem as a majlis ('communal meeting place'). The compound was clearly not only a place of learning, but also a community cent re and house of prayer. 29 Yusuf ibn Bakhtawaih is said to have had a pupil named Sa'Id Shlran, who was also a grammarian.3° A number of fragments of minor grammatical works are extant that are closely associated with the Diqduq of Ibn Nu!). These include a treatise on Hebrew verbs that is attributed in the text to a certain Sa'Id. The clear paralleis that this work exhibits with the Diqduq shows that the author belonged to the circle of Ibn NUI}. and may possibly be identified with Sa'Id Shlran, who is mentioned above. 31 Another text that should be mentioned in this context is an anonymous treatise on grammar that appears to be a short digest of the main grammatical issues that are included in Ibn Nul}.'s Diqduq. This is extant in a few Genizah fragments. 32 After the death of YUsuf ibn NUI}., the leaders hip of the Karaite college in 27 Pinsker (1860: 62); Mann (1935: 30). Note, however, that according to Ibn al-Hiti, Ibn NülJ lived in Jerusalem for thirty years (ed. Margoliouth, 1897: 433). The source published by Pinsker refers to a 'Book of Precepts' (mttm '1!)c) of Yüsuf ibn Bakhtawaih. This, however, is thought by some to be amistake of the author; cf. Poznanski (1896b: 215, nA), Skoss (1928: introduction, 6-7). 28 Kahle (1927-1930: 67) and Mann (1935: 31). 29 T-S 8120.12, ed. Gi! (1983: document no. 297). 30 Poznanski (1896a: 699), Mann, (1935: 30). It is not clear whether there was any relationship between Joseph ben NoalJ and the Karaite scholar Nissi ben NoaJ:!. The per iod in which Nissi lived cannot be established with any certainty. Nemoy (1983) argues that he was active in the eleventh century and was affiliated to the Jerusalem schont established by Joseph ben NoalJ. The autobiographical accounts in the extant writings of Nissi, however, do not mention any family connection or association with Joseph. Other dates proposed far Nissi ben NoalJ range from the eighth to the thirteenth centuries (cf. Ankori 1959: 241). Al-Qirqisäni, writing in the first half of the tenth century (Kitäb al-'Anwär, ed. Nemoy ed., vol. I, 145-146) mentions a certain Ibrähim ibn NülJ as a scholar associated with Arabic Bible translation, but there is no further evidence concerning his family (cf. Polliack 1997: 71, 295). 31 Short extracts of this text were ariginally published by A. Harkavy (1891), who erroneously identified its author with Saadya Gaon. The full surviving text has now been edited by G. Khan (2000). 32 The fragments are published in G. Khan (2000).

8

INTRODUCTION

Jerusalem was taken over by his pupil 'Abu al-Faraj Harun, who was active in the first half of the 11 th century. 'Abu al-Faraj Harun wrote several Arabic works on the Hebrew language. Most of these had the form of systematically arranged grammatical treatises. They include a comprehensive work on Hebrew morphology and syntax entitled al-Kitl1b al-MuStamii 'all1 al-'U $ül wal-Fu$ül fi al-lugha al-'lbrl1niyya ('The Comprehensive Book of General Principles and Particular Rules of the Hebrew Language'), which was completed in 1026 A.D.,33 and a shorter version of the work called al-Kitab al-Kali ('The Sufficient Book').34' We have a few fragments of two additional works that appear to be epitomes of al-Kitab al-Kali. One of these is referred to by 'Abu al-Faraj simply as al-Mukta$ar ('The Short Version') and the other was entitled Kitab al-'Uqüd li Tasarit al-Lugah al-'lbraniyya ('Book of the Pearl-strings on the grammatical inflections of the Hebrew Language'),35 In the introduction to Kitab al-'Uqüd it is stated that this work is more concise than al-Muktasar. 36 Also extant are a few leaves of a grammatical commentary on the Bible which appears to have been the work of 'Abu al-Faraj,37 He treated the pronunciation and accents of Biblical Hebrew in the separate work Hidayat al-Qari ('The Guide for the Reader'), which appeared in both a long and a short version. 38 There are a number of differences between the grammatical thought of 'Abu al-Faraj Harun and that of Yüsuf ibn Nül;l. Closer paralleis to the grammatical concepts and terminology of Yüsuf ibn Nul;l are found in the works of his contemporaries in Palestine, such as the exegete Yefet ben 'Eli and the lexicographer David ben Abraham al-FasT. 'Abü al-Faraj sometimes indicates explicitly how he differs from his his predecessors. He, nevertheless, adopted many elements from the earlier tradition.

33 See Skoss (1928, introduction, 11-27), Gil (1992, section 938) and the references cited there. For a summary of the contents of the al-Kitäb al-MuStami! see Bacher (1895b: 232-256), who publishes a few short extracts. Recent studies of aspects of grammar in alKitäb al-MuStami! have been published by Maman (1996a, 1996b) and Basal (1998). An edition of al-Kitäb al-MuStamil is being prepared by Aharon Maman. 34 Extracts from al-Kitäb al-Käfi have been published by S. Poznanski (1896b), M. N. Zishlin (1962, 1965), N. Allony (1983b) and D. Becker (1991). A full edition and English translation of al-Kitäb al-Käfl is currently being prepared by G. Khan, M. Angeles Gallego and J. Olszowy-Schlanger. 35 Fragments of Kitäb al-'Uqüd were published by H. Hirschfeld (1922-23: 1-7). N. Basal (1997) has published some leaves that he identifies as coming from al-Muk.ta~ar of 'Abü al-Faraj. 36 ·"~'~'"c 'lIn:,~,1C l~ Il'lC ':'IC 'lIn:,~ 'lIn:,1C llC "ICO 'ICO' ... 71l"1C '!l '!lIC~'1C mlln:,1C nl~ 'p 'I summarized the book al-Käfl fl al-Luga ... and somebody asked me to make another short version more concise than the aforementioned short version' (Hirschfeld 1922-23: 5). 37 British Library Or. 2499 fols. 1-21 (Margoliouth, 1899 no. 276). The leaves contain grammatical notes to the Pentateuch, and the books of Joshua and Judges. There is no colophon, but the text refers the reader to al-Kitäb al-MuStami! and al-Kitäb al-Käfl for further details on some point of grammar, which suggests that it the author was 'Abu alFaraj. I am grateful 10 Judith Olszowy-Schlanger for drawing my attention to this manuscript. 38 The attribution of this work to 'Abü al-Faraj Härün has only recently been established; cf. Eldar (1994: 40-43).

INTRODUCTION

9

Some minor Karaite grammatical works are extant that are largely dependent on the writings of 'Aba al-Faraj Haran and were written in the eleventh century. One such work is the grammatical treatise written in Hebrew known as Me'or 'Ayin that has been published by M.N. Zishlin (Moscow, 1990) on the basis of a single surviving manuscript. 39 The text was written by an anonymous author in Byzantium some time during the second half of the eleventh century. According to the colophon, the manuscript was written in the year 1208 in the town of Gagra, which is situated on the eastern shore of the Black Sea (now in Georgia). The work is largely derivative from the works of 'Aba al-Faraj Haran, especially, it seems, al-Kitäb al-Käfl, the epitome of al-Kitäb alMuStamil. Some elements, however, appear to be drawn directly from the early Karaite grammatical tradition represented by Ibn Nal}.40 One of the immediate sources of Me'or 'Ayin appears to be an anonymous Arabic grammatical work that is extant in a number of manuscripts. 41 This text is referred to in the colophon simply as al-Muktasar (The Digest'). It is largely devoted to verbal inflections, but also contains chapters on other grammatical topics. The author was an anonymous scholar who mentions 'Aba al-Faraj Haran as his contemporary and so the work should be distinguished from the short version of al-Kitäb al-Käf"i referred to in one source as al-Muktasar that was written by 'Aba al-Faraj hirnself. It is clear that the work is dependent on 'Aba al-Faraj to a large extent, though the author had access also to earlier Karaite sources. The Diqduq of Ibn Nal} is the earliest extant text that can be identified with certainty as a Karaite grammatical work. Ibn Nal}, however, was certainly not the earliest Karaite grammarian. Other Karaite scholars of his generation wrote grammatical works. Hadassi, for instance, refers to a grammar book of Sahl ben Ma~lial}, a contemporary of Ibn Nal}.42 Ibn Nal} hirnself refers to other anonymous scholars ('ulamä') of gramm ar. Some of the anonymous scholars referred to by Ibn Nüb may have been his contemporaries, yet some are referred to as deceased. 43

39 II Firkovitch Evr IIA 132 1. An important contribution to the assessment of this text is made by the review of Maman (1994) in his review of the edition of Zislin, LeJonenu LVIII (1994),153-165. 40 This is seen in some of the terminology. The terms used for intransitive and transitive verbs, for example, are II)!)):I mIm.) and ,n;lI:1 ~II)Yr.l respectively (Ed. Zishlin, 103). These are clearly translations of the terms fi'l fi al-nafs/nafsihi (literally: 'action in oneself') and fi'l bi-gayrihi (Iiterally: 'action on another'), which are used by Ibn Nül}. 'Abü al-Faraj, by contrast, uses the terms läzim and muta'addin for 'intransitive' and 'transitive' respectively, which were taken from the mainstream Ba~ran tradition of Arabic grammar. 41 The text, which was first discovered by M. Zishlin (cf. Zishlin 1990: 17) is preserved in the manuscript Evr. Arab. I 2591 from the Firkovitch collection in St. Petersburg. A number of fragments of the work can be found in the Cairo Genizah. 42 Eshkol ha-Kofer, 167, letter 11), 173, letter I. 43 E.g. II Firkovitch Ev. Arab. I 4323, fol. 9a ~""K ~r.ln., Kr.lY;K i'Y:I :I~'r.l ,~ m~ 'This is the opinion of one of the sages, God have mercy upon hirn', where the blessing ral}imahu alläh suggests that the man in question is deceased.

10

INTRODUCTION

'Abu al-Faraj also attributes some grammatical concepts to the teachings of earlier Karaite grammarians in Iraq.44 The traditions of this earlier Iraqi school described by 'Abu al-Faraj correspond closely to what we find in Ibn Nul;l's Diqduq. The references to predecessors of Ibn Nul;l would demonstrate the existence of Karaite grammatical thought in the first half of the tenth century. According to a passage in an anonymous Karaite Bible commentary, datable to the late tenth or early eleventh century, the discipline of grammar (diqduq) and exegesis (al-tafslr) began in the Iranian city of I~fahan:

;"'l' i"'i";N ;'1; NMlC!l ;'CN;N '!l n130:::llN' »iI'N'C 1 '!l ;N'W'; nlN:::! ;'NiI'!l 1 i'N'»;N lC ;';:lN lN:::! lon'N 'Öl;N' ;,1;N' lN;'!l:lN lC ;';;N l'~ NMlC!l "O!ln;N ;"':::113 Ml"C ,m ';n!ll n;m lC ;';:lN lon;N '~N!l;N lN'i';N' 'Israel had three excellent assets in three places, from which they spread among the (rest) of the people. These include the discipline of diqduq 45 and the excellence of exegesis, which God brought from Isfahan. The origin of dialectic and fine logic was in Iraq. The supremely beautiful reading of the Bible had its origin in the inheritance of Naphtali, which is the town of Tiberias'.46 Persia and Iraq were the first strongholds of the Karaite movement. This passage and the aforementioned attribution by 'Abu al-Faraj Harun of certain elements of early Karaite grammatical thought to the teachings of sc hol ars in Iraq show that the Karaite grammatical tradition began in the East rather than in Palestine. As we have seen Ibn Nöl). was of eastern origin, and would have studied with teachers of the early eastern grammatical tradition. Further evidence of the eastern origin of the grammatical gradition is provided by al-QirqisanI, who, writing in the first half of the tenth century, refers to Hebrew grammarians from I~fahan, Tustar and Ba~ra.47 This indicates that already during the time of Saadya Gaon Karaite schools of grammar were weIl developed in Iran. Some of the Hebrew grammatical terminology used by Ibn Nul;l is already found in the writings of Daniei al-QumisI from the ninth century.48 Some Karaite grammatical fragments in ludaeo-Persian have, indeed, been preserved in the Cairo Genizah. These are likely to reflect the grammatical tradition of the early Iranian schools. One fragment 49 is from a treatise on grammatical masii'il, Le. problematic issues. A number of fragments of Karaite 44 E.g. al-KiJlib al-Kliti, MS II Firk. Ev. Ar. I 2437, foI. 37b: T" ... ", ',ac :2:1, '"ac T"i'ac'17'ac T" c'i' l"i"'i'"ac 'those who have held this opinion from among the Hebrew grammarians are a group of the Iraqis.' 45 The readinng i"'i'"ac m, that is given by Mann is difficult 10 construe, perhaps the original text read i"'i'"ac, :11;;ac 'lexicography and grammar' . 46 Mann (1935: 105). 47 Kitlib al-'Anwlir wa-l-Marliqib, L. Nemoy (ed.), vol. 1, chapter 17, 140. 48 Cf. aI-Qümisi's commentary on Psalms (Marmorstein 1916: 185). 49 T-S Ar. 31.238.

11

INTRODUCTION

Bible commentaries written in Judaeo-Persian that are largely grammatical in character are also extant. 50 It appears that the grammatical tradition of the eastern Karaite communities was brought to Palestine by migrating Karaite scholars in the second half of the tenth century. This probably explains why there is no evidence of any developed grammatical thought in the Bible commentaries of the Karaite Salmon ben YeruQ,am,51 who resided in Palestine in the first half of the tenth century. There is one extant source that supports tracing the origin of Karaite grammatical thought back into the ninth century or even the eighth. This is a Hebrew text containing a list of technical terms of a masoretic, grammatical and hermeneutical nature, wh ich are attributed to lC1~7ili! '?~~, a term that is normally applied to the Karaites. 52 It has been preserved in various versions and is datable, it seems, to aperiod before the tenth century.53 The text is discussed in greater detail below. For the present general discussion of the chronology of the Karaite grammatical tradition, we need only note the fact that there ex ist dose paralleis between the terminology in this list and the terminology and concepts found in the works of Yusuf ibn NuQ, and other Karaites of his generation. The pur pose and background of the Diqduq of Yüsuf ibn

Nü~

The Diqduq of Ibn NuQ, is a not systematically arranged description of the Hebrew language with the various aspects of grammar presented in separate chapters but rather aseries of grammatical notes on the Bible, together with sporadic exegetical comments. Occasionally a general principle of grammar is discussed, but in most cases grammatical concepts are not explained and their meaning must be inferred from the context of their use. The work covers the entire Bible, selecting words and phrases that are deemed to require elucidation and analysis. It consists of aseries of entries headed by a phrase from a Biblical verse that constitutes the subject of the comment. The entries are arranged according to the order of verses in the Biblical text. By no means all verses, however, are commented upon. The work was c1early intended to be used as an aid to the reading of the Bible. It does not offer instruction on the rudiments of Hebrew gramm ar but rather concentrates on points that Ibn NuQ, believed may be problematic for the reader or concerning which there was a certain controversy. On the titIe page of one of the manuscripts the work is, in fact, referred to as nukat diqduq 'Points of grammar', which reflects its methodology and purpose. 54 The Arabic term nukat can have the sense 'questions, difficult

50 See Shaked (1982). 51 For the form of the name Yeru\:lam see Davidson (1934:1). 52 It is used frequently in this way by the Karaites Salmon ben Yeru\:lim and Judah Hadassi. 53 The various versions of this text were published by Allony (1964a). Some of the versions appeared in earlier publications. These include Ginsburg (1905: 36, co!. 2) and Mann (1926). 54 This is found in II Firk. Evr. Arab. 1 1759, which is the base manuscript of the edition of the Diqduq on the Hagiographa in this volume (see chapter §7.1.1).

12

INTRODUCTION

points' or 'notes explaining difficulties'.55 The main concern of the Diqduq is the analysis and explanation of word structure. On various occasions aspects of phonology and also the syntactic and rhetorical structure of a verse are taken into account, but this is generally done as a means of elucidating the form of a word. The pronunciation of the letters and vowels or syntactic structures are rarely, if ever, the primary focus of attention. There is no systematic treatment of syntax or rhetorical structures. The Diqduq, therefore, is not a comprehensive grammar of the Hebrew, neither in its arrangement nor in its content. It concentrates on what are regarded problematic issues in the analysis of word structure, syntax and rhetorical structure. The principal purpose of the analysis of word structure in the Diqduq was to find consistent rules governing the formation of words and also to elucidate the precise meaning of the Biblical text. This reflects the opinion that there could be nothing random or inconsistent about the language of the Bible. Differences in forms must be explained by positing differences in the process of derivation. This concern with linguistic form was intimately linked to the concern to discover meaning, since, in the view of Ibn Nal;1, there was a direct link between form and meaning. A guiding principle of his approach was that one category of linguistic form consistently has one type of meaning. In order to establish the precise meaning of the Biblical text, therefore, it was thought to be essential to analyse the form of words. In addition to this, it was recognized that in some cases one had to look beyond the level of the word in order to understand the words correctly. This frequently included, as remarked already, the analysis of rhetorical structures spanning two or more clauses. The simple syntactic structures were not commented upon, presumably because these were regarded as obvious to all. The perspective of Ibn Nal;1's Diqduq differs from that of Saadya's grammatical work, Kitäb Fa:{il]. Lugat al-'lbräniyyina, which was a systematically arranged study of language as an independent discipline. Saadya was, in fact, concerned not only with the Hebrew language but also with the general principles of allianguages known to him. 56 The grammatical works of the Karaite Aba al-Faraj Haran, who belonged to the generation following that of Ibn Nut), were closer in spirit to the grammar book of Saadya. 'Aba al-Faraj, like Saadya, was directly concerned with an investigation of language and sometimes goes beyond adescription of specifically Hebrew grammar and

55 Cf. Dozy, Supplement aux dictionnaires arabes 11, 720. Some other Karaite works contained the term nukat in their title. These include the commentary on the Hagiographa by Ibn Nöl) mentioned above, in which the section on Lamentation is referred to as n:l'1C n:ll (11 Firk. Evr. Arab. I 1755). Levi ben Yefet, the son of Yefet ben 'Eli, wrote a short commentary on '(notable or problematic) points (nukat)' of the Bible. Fragments of this work are found in British Library OI. 2564, fols. 1-10 and British Library OI. 2581B. The term nukat also appears in the colophon of a Karaite commentary on Deuteronomy, which is stated to be an abridgement of the works of previous Karaite scholars. The colophon contains the phrase n"n"lC 'llC17tl n:ll 'Some selected points concerning the exegesis of Scripture' (British Library OI. 2498). See Margoliouth (1899: 231-232, 261, 267). 56 See A. Dotan (1993: 49-62) and (1997: 105-110).

INTRODUCTION

13

discusses general principles of language. 57 Another difference of pur pose between the grammatical works of Saadya and the early Karaite tradition is that Saadya intended his work to be a practical assistance to poets. This especiaIly applies to his Egron, which has the title Kitiib 'u sül al-Si'r al-'lbriini 'Book concerning the rudiments of Hebrew poetry' in the Arabic version. As is weIl know, Saadya hirnself was a skilled poet. The early Karaite grammatical tradition, by contrast, was concerned exclusively with the elucidation of the language of Scripture and was not intended to promote the creative use of Hebrew. 'Abü al-Faraj refers to the grammarians of earlier generations as aldiqdüqiyyüna 'the diqduq scholars'.58 This term is occasionally found also in the works of the tenth century Karaites David ben Abraham al-FaST and Yefet ben 'Eli.59 'Abü al-Faraj, however, did not use the term diqdüqiyyüna to designate all people engaged in the study of grammar. He makes an explicit terminological distinction between the Arabic grammarians (al-nul}ii) and the Karaite Hebrew grammarians (al-diqdüqiyyüna). Moreover, the way he uses the term diqdüqiyyüna in his writings implies that they were a set of scholars distinct from hirnself and that he did not regard hirnself as one of their number. He attributes some opinions to the earlier Karaite grammarians, for instance, by phrases such as 'the statement of the diqdüqiyyüna that ... .' without qualifying the term diqdüqiyyüna by adjectives such as 'other' or 'earlier'. 60 The implication of this is that 'Abu al-Faraj regarded. hirnself as in some way independent of these earlier grammarians. He considered, it seems, that the nature of his grammatical investigation was different in some respect. 61 The derivation of diqdüqiyyüna, of course, is from the Hebrew word diqduq, which had come to be used to denote 'grammatical investigation' by the tenth century. The word diqduq, however, is found'in sources predating the rise of Hebrew grammatical thought. In Rabbinic literature the verbal form diqdeq is used in the sense of attention to fine details of pronunciation, e.g. i"i" lC" lC'i' ;,'m'mlC:::I 'he read but did not pronounce its letters properly'62 and also with the meaning of 'investigating thoroughly' the content of Scripture, e.g. 'j:::l 'li"i"

57 For a discussion of this aspect of the work of 'Abü al-Faraj Härün see G. Khan (1997). 58 See Khan (1997). 59 See Skoss (ed.), Kitäb Jämi' al-'Alfä~. I (1936), lxiii, II (1945), 334 and Munk (1850: 314-315). 60 E.g. al-Kitäb al-Käfi, MS II Firk. Ev. Arab. 1 4478, fol. 34a: M"~" Ittl'lI DIt"~"1t .,tllt,It"1t '11 l"i"'P'''1t 'Discussion of the statement of the diqdüq scholars concerning imperatives'. The relevant passages are discussed in Khan (1997). 61 It should be pointed out that 'Abü al-Faraj hirnself also wrote a grammatical commentary to the Bible, if the attribution to hirn of the text in the manuscript British Library Or. 2499 fols. 1-21 (Margoliouth, 1899 no. 276) is correct (see above). One should note that the practice of writing grammatical commentaries was also followed by the Spanish school of grammarians, after the study of Hebrew grammar had been firmly established as an independent discipline, e.g the Kitäb al-Nutaf of J:layyüj (cf. Basal 1995). 62 Mishnah, Berakhot 2:3.

14

INTRODUCTION

c~n"n 'We have gone carefully through all your Torah',63 i"i"7::)' :nv,' c~n "7::);n C;i'1t'7::)' i't"n ',::1, ,,::17::)' i't"n ',::1,::1 'a scholar sits and investigates thoroughly the

Law, he darifies the words of the Law and ponders them.'64 The noun diqduq is generally used in Rabbinic texts to refer not to the activity of investigating but to details of the Law that are revealed by careful investigation. It is often used in the plural, e.g. i't,mi't 'i"'i" 'minute details of biblical exposition'.65 Among the texts relating to the activities of the Masoretes, the term is used in the title of the most famous collection of masoretic rules, the C'7::)17Ui't 'i"'i", compiled by Aharon ben Asher. 66 This refers to the subtle details of the use of accents in the Scripture. The author assumes that the general rules are known and focusses on the fine points and the exceptions to the general principles.67 The plural form is also found in the early list of masoretic, grammatical and hermeneutical terms that was mentioned at the end of the previous section. In this text the various categories denoted by the technical terms are described as K'i'7::)i't 'i"'i" 'subtle points of the investigation of Scripture'. The sense intended is that by attention to these categories of analysis the fine points of Scripture are revealed. The title of Ibn Nu!)'s work, the Diqduq, and also the term al-diqduqiyyüna, seem to have retained the sense of 'investigating the fine points of Scripture' and did not denote simply 'investigation of the language'. The discipline of diqduq as reflected in Ibn Nu!)'s work concentrated on selected details in the analysis of Scripture. It was concerned with the details that were judged to be problematic and in need of particular attention. Ibn Nu!) assumed that the general rules of the language were al ready known to his audience. In the early Karaite tradition, diqduq was a method of investigating the meaning of Scripture by the study of the subtle details of its language. From this usage the application of the term was eventually extended to refer specifically to the investigation of grammar. This no doubt came about when the study of Hebrew grammar had become established as an independent discipline.68 The discipline of diqduq as exhibited by the work of Ibn Nu!) was dosely associated with the activity of the Masoretes, who applied themselves to the 63 Babylonian Talmud, Baba Qama 38a. 64 Sifre to Deut. 11 :22, cited by Bacher (1899: 23); cf. L. Finkelstein (ed.), Siphre ad Deuteronomium, 110 (variant reading). 65 Babylonian Talmud, Sukkah 28a, Megillah 19a. Cf. Bacher (1899: 23-24). Further examples: c"lnc 'P"i"1:) ,Mlt i"'i" 'A single detail arising out of the subtle interpretations of the scribes' (Babylonian Talmud, Sanhedrin 87a); l'1! P"i"1:) c'l:)vm ll:) ~Im ~"n~ ":l 'The whole torah is from Heaven, excepting this single point' (Sanhedrin 99a). 66 Aharon ben Asher was active in the first half of the tenth century, though the material that he assembled together in the C'I:)17U~ 'P"P' was mostly composed by earlier generations of Masoretes; see Baer and Strack (1879, xvi), Dotan (1967: 4). 67 See Dotan (1967: 31). 68 A fragment of a Karaite text that appears to have originated from the circle of Salmon ben Yerul)am in the tenth century contrasts the study of grammar according to the Arabic method (na~w) with the tradition 'study of Scripture' (diqduq al-torah): 17ir' ll:)l:) :l1171t' ~"n"lt P"i" 1,n" ,m"lt' ':1,17"1t '1) ~1:)~1t" 'I am amazed at those people who put their money on the Arabic language and the science of grammar and abandone the study of Scripture' (T-S Ar. 27.9, cited by Sklare, 1996, 129. I am grateful to Meira PolIiack for drawing my attention to this reference).

T'"

m,"

INTRODUCTION

15

study of the details of the reading tradition and written transmission of the Biblical text. In the anonymous treatise on the shewa published by K. Levy, which is datable to the tenth century, the earlier masoretic scholars are referred to as folIows: P"P'l1 'tDlN' m,o/:)m c'/:)y~m C'lU'lm l1N"Pl1 ';Y:l, c',/:);/:)l1 tl'l'/:)'Pl1 'the early teachers, the masters of reading, cantillation, accents and written tradition and the people of diqduq .69 Here the phrase pnp'l1 'tDlN 'people of diqduq' seems to have denoted a group of people who belonged to the same circle as the l1N"Pl1 ';Y:l 'masters of reading'. The expression 'reading (the Bible)' is used in some texts to refer both to attention to correct pronunciation and also to the investigation and understanding of the details of the language of Scripture. The early list of masoretic, grammatical and hermeneutical terms, for example, states that anybody who does not know these categories does not know how to read ('l'N m,p; Y"').

A passage from the introduction of David ben Abraham al-FasI's lexicon is also of relevance in this context. AI-FasT states that anybody who proposes to write a book on the interpretation (tat sir) of the Bible must first acquire expertise in the grammatical analysis of the language. He presents a lists of the various gram mati ca I categories that must be distinguished. The list, in fact, is c10sely dependent on the earlier list of Diqduqe ha-Miqra. He concIudes as folIows: 1pn/:) Nl:l:l l1':ltD l1';Y l1/:)l,n;N nlN:l' C:ln/:) 'tD:l l1':ltD nlN:l l1N'P;N l1Yllr n/:):lMlN NiN!) l1N:l' 'lNY/:);N C;Y' 'lNY/:);; l1'YNp l1/:)l,n;N C;Y' l1/:)l,n;; OON l1N'P;N C;Y 1N; l1P!);;

'When the art of reading has been mastered, it is like something firmly fixed, and the translation that is based upon it is like a solidly built structure, since the science of reading is the foundation of translation, the science of translation is the basis of exegesis, and the science of exegesis is the support for religious law'.7 0 In this list of disciplines there is no independent term for 'grammar' . This has been subsumed in the term ('science of reading'), which doubtless was intended to include grammatical analysis as weil as the study of correct pronunciation. One should recall that in Rabbinic literat ure the verb N1~ is used to denote studying the Bible, as opposed to l1lW, which has the sense of studying the Mishnah.7 1 The 'reading' of the Bible Ti~ Talmudic times did not involve simply pronouncing the letters of the texts, but also having awareness of the sense units

69 Levy (1936: ,,). 70 Kitäb Jämi' al-'Alfä~, ed. Skoss, vol. 1, 15. 71 E.g. 71~'71 It'P1 71~'71 mIllIlI ,nlt ,'o?n~ 71111110 'It happened once that a certain scholar who had studied much Mishnah and Bible .. .' (Babylonian Talmud, Shabbath 13a), m,p? ?'1' Clt m1111 mllll? ?'1' Clt1 1t'1P 'If he is used to reading the Bib1e, let hirn read the Bible, if he is used to reading the Mishnah, let hirn read the Mishnah' (Babylonian Talmud, Berakhoth 4b).

16

INTRODUCTION

that were expressed by the accents in the cantilJation.72 As we have remarked, the Diqduq of Ibn Nul,1 differs from the grammar books of Saadya and 'Abu al-Faraj Härun not only in its purpose but also in its structure. The works of Saadya and 'Abu al-Faraj HärUn are systematically organized treatises on language, divided into chapters concerning different topics. The Diqduq, on the other hand, is aseries of grammatical notes on selected Biblical verses . This difference in structure is no doubt a reflection of the difference in purpose. The Diqduq differs in presentation from the works of Saadya and 'Abu alFaraj also in another way. Saadya and 'Abu al-Faraj present to us a description of language in a categorical way from their own point of view. The opinions of others are mentioned only rarely. On the few occasions when they are mentioned, the purpose is usually to rebut them. By contrast, in a large proportion of the entries in Ibn Nul,1's Diqduq, a variety of different opinions are cited. The proponents of these are always left anonymous. The alternative opinions are introduced by formulas such as yuqiil 'it is said', qiila ba'q. al-'ulamii' 'one scholar has said' and qiila ba'q. al-niis 'one person has said'. In some cases Ibn Nul,1 expresses his preference for one of these opinions by expressions such as al-'aqrab 'an ... 'the most likely opinion is that .. .' Very frequently, however, he presents the divergent opinions without asserting any preference of his own. Even when he offers only one way of dealing with a particular grammatical issue, he often presents this as the opinion of another scholar, using one of the aforementioned formulas, rather than simply asserting it himself. The issue as to why a word has one form rat her than another is sometimes referred to by the term mas'ala ('question', pI. masii'il). This is generally used when there is an apparent inconsistency with other related forms or with so me general rule. These questions are usually not left open but rat her answers are offered. They often formed issues of debate among the grammarians and Ibn Nul,1 frequently cites the opinions of others as to their solution. The style of presentation of the Diqduq, therefore, differs from the more categorical approach of Saadya and 'Abu al-Faraj. The practice of presenting a compilation of views of various scholars may be compared to the style of Rabbinic texts, which report a range of different views that were discussed in the Rabbinic schools. An important difference, however, is that all the views cited by Ibn NUl,1 are anonymous. One consequence of this is that one particular opinion is not given authority by virtue of its attribution to a specific scholar. There is no attempt, therefore, to advocate an opinion on the basis of the authority of the person who expressed it. What is important for Ibn Nul,1 is not who said something but rather what they said. His method was to attempt to reach the truth by exploring many possible paths. The practice of presenting various views on an issue appears also to have had a pedagogical purpose. It encouraged enquiry and engagement rat her than passive acceptance of

72 Tbis is sbown, for example, by tbe passage in Babylonian Talmud, Nedarim 37b, wbere tbe pbrase 1t1R~i! l)'~~l (Neb. 8:8) is interpreted as 'tbe division (of tbe verses) by accents' (O'''17U P'O'!) ~I).

INTRODUCTION

17

authority. Although most of the views that are offered are attributed to other scholars, one cannot exclude the possibility, furthermore, that in some cases differences of opinion may have beeh presented as hypothetical alternatives by Ibn Nü/;l hirnself. This applies especially to views introduced by the formula yuqiil, wh ich could be translated in a modal sense 'it may be said'. As we have seen, Ibn Nü/;l also stimulates enquiry in his audience by making them alive to particular issues that required explanation (masa'il). This practice of exercising individual judgment and of considering a mu1tiplicity of opinions with regard to biblical interpretation is, indeed, a guiding principle of Karaite scholarship during the period of Ibn Nü/;l. It is found in the grammatical treatise attributed to Sa'Id, who was closely associated with Ibn NÜ/;l,73 and also in the lexicon of David ben Abraham al-FasI. 74 Numerous exegetical texts and Bible translations written in the 10th and 11th centuries exhibit the same methodological feature. One can find a similar approach already in the commentaries of Daniei al-QümisI in the 9th century. The legitimation of this methodology is expressed in the famous dictum that is attributed to 'Anan 'Search Scripture weil and do not rely on my opinion'.75 The lack of consensus in early Karaite thought is expressed by al-QirqisanI, writing in the first half of the tenth century, who states that 'You can hardly find two Karaites who agree about anything'.?6 It eventually became necessary, however, to limit the freedom of individual interpretation in certain fields, especially in Karaite law, where a large degree of consensus was required for the purposes of everyday life. 77 It may be no coincidence that, in the passage cited above concerning the origin of the Karaite grammatical tradition, grammar (diqduq) is said to have emerged in same place as exegesis (ta/sir), namely I~fahan. We have have seen that origins of the discipline of grammar were also closely associated with the activities of the Masoretes. The work of the Masoretes involved attention to 'fine details' of the reading of the Bible. The term diqduq and its related verb diqdeq, as has been remarked, were used in Rabbinic literature with the sense of taking care to pronounce words correct1y. The principal purpose of this masoretic diqduq was to preserve the text of sacred Scripture and ensure that it was read correctly. In Rabbinic literat ure the 73 See Khan (2000). 74 Cf. Skoss (ed.), Kitllb Jllmi' al-'Alfll~ vol. I, lxiii. 75 For a detailed analysis of relation of this to the Karaite exegetical method see Polliack (1999). The dictum is ci ted by Yefet ben 'EH, in this commentary to Zechariah 5:8, together with a statement attributed to Benjamin al-Nahawendi, a Karaite who was active in the first half of the ninth century, as folIows: m:l:l., [':l.,], O'!)'nt 'l'ntD ,nlC 1'D'):l ')IC ':l)1C 1C':l) 1:2 IC" 1C':l) [IC"] (the restorations are by Poznanski 1902: 180, 184-185). The last part of this statement, ':l)1C 1C':l) 1:2 IC" 1C':l) IC" is a quotation from Amos 7:14, where the prophet claims independence from the institution of prophethood, and is used by Nahawendi to express his own independence of thought. Yefet goes on to explain that Karaite scholars follow Nahawendi's independent approach to the interpretation of Scripture; see Polliack (1997: 22,1999: 307). 76 Kitllb al-'Anwllr, ed. Nemoy, 14 (...; JS' ~ ~ r+- ~I ~,lS:; '1).

77 Cf. Poznanski (1902: 184-185), Polliack (1997: 23-25).

18

INTRODUCTION

term diqduq was also used to refer to the exegetical activity of establishing the fine details of meaning in Scripture by detailed investigation. One may regard the early Karaite discipline of diqduq in the sense of grammatical investigation as bridging both of these usages of the term. The fact that early Karaite grammar was elosely associated with the masoretic tradition is shown by a number of paralleis in terminology. The Diqduq of Ibn Nul}. is written in Arabic, though many of the technical terms are Hebrew. A few mayaiso be interpreted as Aramaic forms. Many of these Hebrew terms are also found in the works of Ibn NUl}.'s contemporaries such as David ben Abraham al-FasI and Yefet ben EIL This contrasts with the works of 'Abu al-Faraj Harun in the next generation, in which these Hebrew terms have, in the majority of cases, been replaced by Arabic equivalents. The Hebrew terms that are found also in masoretic tradition inelude those denoting number and gender: ,'n' 1'111; 'singular', C':l, 1'111; 'plural', ':lT 1'111; 'masculine' and il:lj'l 1'111; 'feminine'. Certain aspects of the methodology of Ibn Nul}.'s Diqduq are also elose in spirit to that of the Masoretes. A central feature of Ibn Nul}.'s method of presentation is the explanation as to why a word has one particular form rather than another. This often involves comparing elosely related forms that differ from the form that is under investgation only in small details. The issue that is addressed is why these fine distinctions in form exist. This may be compared to the practice of the Masoretes to collate words that were similar in form but differed only in details. This was a central feature of the masoretic method and lists recording these collations are found throughout the masoretic notes that were attached to Bible codices. The purpose of this was to draw attention to fine details of form to ensure that they were preserved in the transmission of Scripture. Collations of two elosely related forms of word were also compiled in independent masoretic treatises, such as 'Okhlah we-'Okhlah. 78 By the tenth century, the Masoretes also compiled treatises that formulated rules for the occurrence of some of these fine distinctions in form with regard to vowels and accents. The most famous work of this kind is the Diqduqe ha-Te'amim 'The rules of the details of the accents', which was compiled in the first half of the tenth century by Aharon ben Asher.7 9 The Diqduq of Ibn Nul}. may be described as a treatise the main purpose of which was to formulate rules for the occurrence of distinctions in the form of words. The Diqduq contains some discussion of pronunciation and accents, but this is usually related to some issue regarding linguistic form. Attention is given, for example, to the position of an accent in a word, since this was regarded as an integral feature of its morphological form. No analysis of the accents is made that is independent of the analysis of linguistic form. The Diqduq was intended, it seems, to complement such treatises as Diqduqe ha-Te'amim, the exelusive 78 The treatise 'Okhlah we-'Okhlah is named after the first two words of the first list ('eating' [I Sam. 1:9] 'and eat' [Gen. 27:19]), which enumerates pairs of words, one occurring with the conjunctive waw and the other without it. For a general discussion of the background of the text see Yeivin (1980: 128-131). An edition of the text based on the best manuscripts has been made by Diaz Esteban (1975) and Ognibeni (1995). 79 The definitive edition of this text is by A. Dotan (1967).

INTRODUCTION

19

concern of which was pronunciation and accents. It should be noted, however, that, in the discussion of the form of words, Ibn Nü!.t goes beyond what we would recognize as morphological analysis. On various occasions the explanation of the occurrence of a form requires a discussion of syntax, rhetorical structure and even the exegesis of the background of averse. The grammatical activity denoted by the term diqduq in the early Karaite tradition, therefore, was closely associated with the work of the Masoretes. This is further shown by the early text published by Allony (1964a) that contains a list of technical terms for the various aspects of Biblical study. As we have seen, these are described in the text as diqduqe ha-miqra, which has the sense of 'the fine points of Scripture established by detailed investigation'. The list includes masoretic, grammatical and hermeneutical terms. These correspond closely to the terminology and concepts of Ibn Nü!.t's Diqduq. The range of the topics of analysis denoted by the terms also paralleis the scope of analysis that is found in the Diqduq, though, as we have remarked, the focus of the Diqduq is more on the grammatical and hermeneutical aspects than on the masoretic. It is more accurate to say that the masoretic works and Ibn Nü!.t's Diqduq combined cover the range of topics contained in the list. The Masora and the grammatical work of Ibn Nü!.t complement each other to establish the diqduqe ha-miqra. This list was not intended primarily as a foundation for the study of grammar per se, but rather as a methodology for establishing the correct interpretation of Scripture. This is clear from the extant introduction to the list, which refers to exegesis (Allony 1964a: 344-345):

»"1:) Imn ;:l ,;» ;"li1 ;Ni1 'n ;:l ,~ "'~I:) '1:)117 "'~I:)' mN1~:r " ;N'1I7' 'i1;N 'i1 ",~ m'mN~ m~'m m~'n~ ~n:l' ~n:l~ N'i'I:)' N'i'I:)~ '1:)>> ;N'1I7" '1:)>> ;N'1I7'~ '1:);'»' 'I:);'»~ 1I7"'5)m 117"'5)~ n»"1:) i1"nm i1"n; l"C n"cl:)' n"cl:)~ m"i'2' m"i'2~ m'mN' 1'2» N;' i11:)" ,; l'N1I7 ,~, ;:l, '2"2» '5); ,~,;" ,~, 1'2»; i11:)";" i11:)"; i11:)";" i11:)"~ '7:) ;:l, Cln1N M»'; ,"ll CI'N ;:lW CI:lW n1'Mtm CI";:11 N'i'7:):'1 " , N':'I m MN N':'I l'N '2'N Cn1N SI'"~ '2'N1I7 'I:) ;:l, N'i'1:) ,;»~ "'I:);nl:) N'i1 "I:);M cn:ri'1:) 'N CmN SI'"~ N'i1117 SI"~ N;' i1l1l7' N'i' CN' m,i'; SI'"~ 'Blessed be the Lord, the God of Israel, blessed Lord of hosts, whose name is blessed by all living creatures, great God of all. He is known through his world, his world through his people Israel, his people Israel through the Bible, the Bible through the written text, the written text through words, words through letters, letters through pointing and pointing through tradition, for tradition is a fence for the Law.s 0 The Law is known through interpretation, interpretation through what is analogous or through what is analogous to this analogous text, or through what is analogous to the context of a word. A word (is to be interpreted) in accordance with its context. Any word that does not have anything analogous to it or is not relevant to the context is not true. This is the way of the Bible. The following terms refer to what is clear and what is hidden. Everyone must know them. Everyone who knows them or (knows) some of them is a pupil of masters of Bible study. Anyone who does not know 80 Mishnah, Avot 3:13.

20

INTRODUCTION them, however, cannot read, and if he reads he falls into error, since he has no knowledge.'

Allony, in his edition of this text, claimed that it was of Karaite background. One should be cautious, however, of being too categorical on this issue. Firstly, one should take into account its date. Allony dated it as early as the eighth century. We shall argue below that certain details of its content certainly point to a date in the early Islamic period. It would, therefore, come form aperiod when Karaism was in embryonic stages of development. The exegetical methods referred to in this introductory section correspond to principles of Talmudic hermeneutics and do not seem to contain anything that is an exclusive feature of the Karaite tradition of biblical exegesis. One should also note that it contains a reference to a saying of Rabbi Akiva in the Mishnah (il"n; l"O n"07;)' cL Avot 3:13) as a proof-text. The main evidence that Allony cites for its being a Karaite work is the reference to the 'masters of Bible study' (lC'i'7;) ';17:2). This term was used in so me texts in the Middle Ages to designate Karaites.8 1 It is found, however, already in Rabbinic literature in the sense of 'those who study only the Bible and not the Mishnah or Gemara'.82 It should be noted, moreover, that in masoretic texts it is sometimes used as an epithet of the Masoretes, who were professionally occupied with the investigation of the Bible.8 3 The contents of the list were incorporated by a number of later authors into their works. One such author was the Karaite David ben Abraham al-FaSI, a contemporary of Ibn NUQ., who presents the list of items as the principle that must be taken into account by anybody wishing to write a book on biblical interpretation (tafsir).8 4 It is important.to note, however, that also a number of Rabbanites used the list as a source for their grammatical writings, e.g. Dunash ben Labrat in the introduction to his criticisms of Menahem ben Saruq.8 5 Material from the list is found also in masoretic texts that exhibit no evidence of Karaite origin.86 One of these texts states that Moshe ben Asher explained the meaning of these terms in one of his works. It is now gene rally believed that the famous Asher family of Masoretes were not Karaites. 87 The incorporation of hermeneutical analysis in the Diqduq is a reflection of the emergence of the early Karaite tradition of grammar from the discipline of

81 It is used frequently in this way by the Karaites Salmon ben YeruJ:!am and Judah Hadassi. 82 Cf. Bacher (1899: 118). 83 E.g. Baer and Strack (1879: xxxviii), where it is stated that the 'masters of Bible study' were 'expert and well-versed in the holy language and teachers of vocalization and accents' (m3'1l:ll m"im O''''~' o,,~lm, UI"P:1 n!)UI::I 0'"'1''' 0'''':1~); cf. also ibid., 55, line 18 (§68). 84 Kitäb Jämi' al-'Altä~, ed. Skoss, vol. I, 14. 85 TeSubot de DunaS ben Labrat, ed. A. Säenz-Badillos, Granada, 1980, 15*. 86 E.g. the treatise on vowels known as Seder ha-Simanim, ed. Allony (l964b). Close paralleis 10 the list are found also in the texts published by Baer and Strack (1879: 2, 5-6). 87 Cf. Dotan (1977).

INTRODUCTION

21

careful Bible study (diqduq ha-torah, diqduq ha-miqra). It is significant that a number of the hermeneutical techniques in Ibn Nul).'s Diqduq and also in the list of diqduqe ha-miqra have paralleis in those that are found in Rabbinic literature (see S4.3). Likewise, in the discussion of the rules governing the meaning of words in the introduction to his lexicon, ai-FasT Iists not only grammatical categories but also a list of hermeneutical principles that correspond for the most part to the those that appear in Rabbinic sources.8 8 A number of similar hermeneutical principles are discussed by al-QirqisanI, who was active in the first half of the tenth century.89 The fact that same of the grammatical terms found in Ibn Nul)'s Diqduq are Hebrew is significant for the dating of the origins of the Karaite grammatical tradition. The list of diqduqe ha-miqra is entirely in Hebrew. This is in conformity with the use of Hebrew in masoretic works before the tenth century. The writings of the Masoretes may be divided in to three periods.90 1. The masoretic notes that were written in the margin of Bible codices and in early masoretic Iists such as 'Okhlah we-'Okhlah. These were in Aramaic, the vernacular language of the Masoretes in the pre-Islamic period. Much of this material had been transmitted orally for same time before being committed to writing around the seventh or eighth centuries. 2. Same time between the seventh and ninth centuries collections were made of general principles relating mainly to the phenomena described in the masoretic notes, but also to aspects of grammar that were developed in this period. These texts were written in a rhymed Hebrew prose. 3. In the tenth century masoretic literature began to be written in Arabic. Same of these Arabic texts contain Hebrew terminology and even whole passages in Hebrew, many of them quotations from earlier masoretic texts. Other texts are almost exc1usively Arabic. It appears that there is a chronological difference between these two types of text. The texts with the Hebraic elements are datable to the tenth century,91 whereas those that lack them are from the eleventh.92 The fact that the list of diqduqe ha-miqra was written in Hebrew, therefore, makes it Iikely that it is datable to before the tenth century. The Hebrew technical terms of Ibn Nul)'s Diqduq would be vestiges from this early period. It is worth noting that texts written in the ninth century by Karaites such as the law book of Benjamin al-Nahawendi and commentaries of Daniel al-Qumisi are in Hebrew. Same of the Hebrew grammatical terms used by Ibn Nul) can, in fact, be found in the writings of al-QumisI. 93 By the tenth century both

88 Kitäb Jämi' al-'Alfä~ ed. Skoss, vol. 1,13-14. 89 CL Hirschfeld (1918). 90 CL Dotan (1990a: 155-168). 91 E.g. the treatise on the shewa published by K. Levy (1936) and the text published by N. Allony (1944). 92 E.g. the Hidäyat al-Qäri by 'Abü al-Faraj Härün. 93 CL Marmorstein (1916: 185).

22

INTRODUCTION

masoretic works and Karaite literature began to be composed in Arabic. We see, therefore, that some of the Hebrew terminology of the Ibn Nul,l's Diqduq is found in the Masora. In addition to the text known as Diqduqe haMiqra, a number of other masoretic texts in Hebrew have survived that exhibit theoretical concepts of grammar expressed by technical terms.9 4 Already in the Aramaie notes of the first masoretic period one finds occasional references to categories such as gender and number. Some of the notes concerning pronunciation, moreover, attest to a form of phonetic theory. It can be said, therefore, that grammatical elements are found in the early masoretic tradition, which may go back as far as the Talmudic period.95 Some of the Hebrew terms found in Ibn Nu!)'s Diqduq can, in fact, be found in Rabbinie texts. 96 The examples that are cited by Bacher (1895a: 4) include the terms for number (1'111; C':J, 1'111; ,""') and gender (l1:JPl 1'111; ,':J7 1'111;) and also expressions of tense (':J~1I1 'what has passed', in:J; ,'n~ 'what is to come'). It is clear, however, that the Karaite grammatical tradition also took over elements from Arabic grammatical thought. The Diqduq of Ibn Nu!) contains some Arabic technical terms. Moreover, many of the Hebrew terms that are found in the list of diqduqe ha-miqra and also in Ibn Nu!)'s Diqduq appear to be calques of Arabic terminology, e.g. n,:mJ ('absolute form of noun' or 'pausal form' = Arabic maqtü'), ~~rJ~ or ;~9 ('c~~struct form' or 'context form' = Arabic mut;!af), ~""rJ ('definite' = Arabic mu'arraf), ,.,lrJ ('indefinite' = Arabic munkar). A study ot'"the Arabic background gives us fu'rther insight into the dating of the tradition. R. Talmon (1998) has recently shown that some of the Arabic terms that correspond to the Hebrew of the list diqduqe ha-miqra are found in the earliest layers of the tradition of Arabic grammar and Qur'anic exegesis. These are often not found in the works of SIbawayhi and his school, who represented the mainstream of Arabic grammatical thought from the ninth century onwards. A clear example of this is the term n':l'rJ, which corresponds more closely to the term 'cutting off' (qaf') that is found in the work of the early grammarian and exegete al-Farra' (eighth century)97 than to the term 'separated' (munfasil) that was the nearest equivalent in the mainstream grammatical tradition. Ibn Nu!), in fact, occasionally uses the Arabic term maqtü' instead of the Hebrew n':l'rJ. Many of the elements of the early tradition were attributed to the Kufan school of grammarians, whereas the mainstream was associated with the Ba~ran schoo!. This has implications for the date at which the concepts were borrowed from Arabic thought. SIbawayhi was active in the eighth century (d. 793). It was not until the ninth century, however, that his work was established as the main source of authority for the Ba~ran schoo!. This was largely due to the activities of the grammarian al-Mubarrad (d. 898) who promoted SIbawayhi's work and

94 This is seen clearly in text nos. 36 and 71 published by Baer and Strack (1879). 95 See Dotan (1990b: 13-30). A number of grammatical terms are found also in the early masoretic text 'Okhlah we-'Okhlah (cL Diaz Esteban ed., 1975, lxxix-lxxxiii). 96 See Bacher (1895a: 4,1899: 99-100), Yeivin (1980: 116), Dotan (1990b: 27-28). 97 For these notions in al-Farrä' see Versteegh (1993: 133-134).

INTRODUCTION

23

the Ba~ran school in Baghdad, the capital of the Abbasid empire.98 Some of the old terminology and concepts were still in use in the tenth century99 and, indeed, some of these are found in the grammar of Saadya Gaon (d. 942). By the eleventh century, however, the Ba~ran tradition had become supreme. Many grammatical concepts of 'Abu al-Faraj Harun are clearly taken from the Ba~ran tradition. The borrowing from the early Arabic traditions that is reflected in the list of diqduqe ha-miqra is compatible with a dating before the tenth century. It is also relevant to note that Arabic grammatical thought in its early stages was closely associated with Qur'anic exegesis and only later became a distinct discipline. IOO This would parallel the association between grammar and exegesis reflected by the list and also the fact that the Diqduq of Ibn Nub. has the structure of a Biblical commentary rather than a systematie description of grammar. Some of the technical terms that appear in the list of diqduqe ha-miqra and in Ibn NUb.'s Diqduq could be calques of terms from the Syriac or even the Hellenistic grammatical tradition. One possible case is the term ~~;il ('continuing'), which may be a calque of the name of the Syriac accent rähtä 'running'.101 We should also mention the term In 117, which is found in the masoretic tradition. This is likely to be related to the' ~ame of the Syriac accent swayyä. 102 Indeed the range of topic concerning the accents and rhetorieal analysis in the list of diqduqe ha-miqra are reminiscent of the range of features expressed by the Syriac accent signs. Of partieular interest is the background of the teim ,~~, which is used to denote the past form of the verb. This may be compared to the Syriac term for past tense da-'ll.ar ('wh at has past'), which is a rendering of the Greek term nupeA:rl).,v9we; of Dionysius Thrax.l 03 An exact parallel to the Syriac term has been cited by Bacher 0895: 4) from Rabbinic literature: ,'n»; nc 111" '::2»111; TlC 111' 1«,::2; 'There is a panicle T~ that is used with a past verb and one that is used with a future verb' (Mekhilta to Exod. 15:1). lt is unlikely, however, that the term ,~~ in the Karaite texts should be interpreted as a Hebrew perfect verbal form, as is in the corresponding Syriac term, despite its vocalization with qame$ and patal].. The fact that the term is attested in the plural form m'::2» suggests that it is a nominal. The form may, therefore, have been an Aramaic active participle. In one Karaite grammatical text, in fact, the term is written ,::2,», which is clearly a Hebrew active participle. 104 It is worth noting that the corresponding Arabic form for past tense, märji, is also an active partiepie. Indeed, in some 98 See Bernards (1989, 1990) 99 See Talmon (1993). 100 See Versteegh (1993). 101 For the Syriac accent see Segal (1953: 64ff.). The meaning of the term ~i;71 in the Karaite tradition is discussed below. 102 Segal (1953: 64ff) and Dotan (1954). 103 Merx (1889: 17). 104 This text has been preserved in the Genizah fragment T-S NS 301.79. It is written in Hebrew and appears to draw on the Karaite tradition but also exhibits terminological parallels with the Western European tradition of Hebrew grammar. The work is likely to have been written in Byzantium in the later Middle Ages.

24

INTRODUCTION

Arabic sources the cognate term 'iibir is found. 105 Even if the term '~17 is not directly related to the Syriac tradition, the fact that it has an Aram~i~ form suggests that it was coined at an early period. The same applies to the vowel names n!J~ and r1:?~, which are vocalized thus in the medieval Karaite sources. It seems that these also are in origin Aramaic active participles. This would parallel the Arabicized forms jlnnN!) and i1lrCNv which are found in some Judaeo-Arabic texts. In the case of some Hebrew terms, the background could be traced to various possible sources, inc1uding the Jewish Rabbinic tradition as weil as Arabic and Syriac. The term 1'c~ ('construct or context form'), for example, is ~Ised in Rabbinic text to denote the juxtaposition of words or passages,I06 It is parallel with Arabic muq.iif in meaning but is parallel in both meaning and form to the Syriac accent name siimkii ('support'). The Hebrew term n1?'c may be connected not only with the early Arabic grammatical term qa( but also with the Rabbinic Hebrew or Syriac terminology. In Rabbinic Hebrew, terms derived from the root vD!) are used to describe the breaking of the flow of the biblical text at the end of the verse. 107 In the Syriac masoretic tradition, one of the accents that breaks the flow of the text is termed piisöqii 'cutting off. 108 This indicates that one should not necessarily attempt to trace the background of certain terms and concepts to one particular tradition. It is more likely that many of the Hebrew terms have their origin in the early Islamic period (7th-8th centuries) when the Near East was a melting pot of ideas. It was at this period that Arabic grammatical thought developed by drawing elements from the Hellenistic and Syriac traditions. Some Hebrew terms may have been borrowed by the masoretic and Rabbinic traditions from the Syriac and Hellenistic schools even before the rise of Islam. One entry in the list of diqduqe ha-miqra is of great significant in this context. In one of the vers ions of the text, the entry in question lists various languages, which were regarded as necessary for the study of the Bible. The list is as folIows: C'?N~'?11i~ liw?, c'19~ liw?~ n'~1~ li1!1?~ w1iv liu1?~ c'~i';:n 'the holy language, Aramaic, Chaldaean, Arabic and Greek'. Two kinds of Aramaic are mentioned, presumably one was Jewish Aramaic and the other was Syriac. 109 If this reconstruction of the background of the Karaite grammatical tradition is correct, it would follow that Hebrew grammatical thought began to develop at about the same period as vocalization systems were developed. Another point that emerges from this is that the early Karaite grammatical tradition was not isolated from mainstream Judaism. By the time of Ibn NUQ, at the end of the tenth century, after Saadya had published his works on grammar, the Karaite

54).

105 For this term in Arabic grammatical sources see, for example, Biesterfeldt (1990:

106 Cf. Bacher (1899:132-133, 1905:142-143). 107 Cf. Bacher (1899: 151-152, 1905:150, 152). 108 Segal (1953: 64ff.). 109 Allony (1964a: 341). Even at a later period so me Karaites appear to have a knowledge of Greek, if we can believe the autobiographical account of Nissi ben NoaJ:! (cf. Nemoy 1983: 314). The dates of this Karaite scholar are uncertain, but judging from his writings he appears to have lived tenth or eleventh century.

INTRODUCTION

25

tradition appears to have become distinct from what was followed by the Rabbanites. Before the time of Saadya, however, there is no reason to believe that there were any significant differences between Karaites and Rabbanites in this field. The Diqduqe ha-Miqra list, 10 which many elements of Ibn Nul)'s Diqduq can be traced, is most easily interpreted as a text reflecting a stream of tradition of biblical interpretation in Rabbanite Judaism. This stream put the focus on the plain meaning (pSaf) of the Bible and a disciplined analysis of its structure by hermeneutical techniques, without appeal to extra-biblical, homiletic, dimensions. This aspect of biblical interpretation is present in the Rabbinic tradition, though in the literat ure that has co me down to us it is generally marginalized by the quest for homiletic interpretations (dras). As we have seen, the list of diqduqe ha-miqra, which in the early manuscripts are said to be prerogative of the N1~/!li1 .~~~ was incorporated into the works not only of later Karaites such Abraham ben David al-FasT but also Rabbanites. It is possible that the Karaite approach to biblical study grew out of this textually orientated stream of Rabbinic exegesis. 110 This may have been the preoccupation of the the N'i'~ ';Y::I, who are referred to in Talmudic literat ure and also in the Diqduqe ha-Miqra text. A synonymous term that is used in the Talmud is N'i'.111 Both of these terms, as we have seen, were used to denote the Karaites {~ the Middle Ages. The grammatical tradition that became associated with the Karaites at a later period is likely to have originated in the investigations and debates of such 'Bible scholars'. In what follows we present an edition and translation of the Diqduq of Ibn NUl) to the Hagiographa preceded by a study of its content. It was decided to edit the section on the Hagiographa for two reasons. Firstly, this part of the work is fully preserved in two early manuscripts that seem to have originated in the circ1e of the author hirnself. Other parts of the work are not so weil covered in the surviving manuscripts. Some parts, including the section on the Pentateuch, are preserved only in late manuscripts that contain an abridged form of the original text. Secondly, Ibn Nul)'s grammatical treatment of the Psalms is especially thorough and gives us a good insight into the linguistic concepts with wh ich he was working. This is no doubt because the Psalms were of great importance for Karaites, since they formed the basis of their liturgy,l12 The ensuing chapters that examine the content of the Diqduq contain numerous examples from the work. For the sake of economy of space and also c1arity, these are often English paraphrases rather than exact translations.

110 For a good survey of the the background and characteristics of early Karaite Bible exegesis see Polliack (1999). 111 Babylonian Talmud, Berakhoth 30b, Ta'anith 27b, Megillah 22a, Yevamoth 40a, Pesal}im 117a. In his commentary on the last mentioned passage, Rashi glosses -It,i' as -'17:2 It,i'''. 112 This is c1early shown, for example, in the introduction to the commentary on Psalms by Salmon ben Yerul}am (cf. Shunary 1982).

CHAPTERONE

PHONOLOGY 1.1. The consonants

Letters that appear in the orthography of the text are termed I].urüt (singular I].art). The articulation of a written letter as a consonant is referred to by the phrase 'to co me out from the mouth' (fs,araja bi-I-fji', karaja min al-fii') or simply 'to come out' (fs,araja). Conversely, when a written letter is not pronounced as a consonant, it is stated that the letter 'has not come out of the mouth'.1 These express ions are used most frequently in relation to the pronunciation of the letters aleph and he, which are often not articulated as consonants, e.g. (1)

The aleph in l1?K?~ is not pronounced ([am yafs,ruj bi-I-tä'). The plural is n;:lK?~ when the aleph is not pronounced ('idä lam yafs,ruj al-'aleph). [Diq. Psa. 73:28]2

There is little description of the phonetic realization of the consonants. Occasionally the term rasm is used to refer to a characteristic property of a letter. This is found mainly in relation to the distinctive behaviour of the gutturalletters pnl1K, e.g.

'm;:J

(2)

'~;,~ '11~ (Psa. 69:4): It is said that the imperative of this is and the past form would be '11~~ but one nun has been elided, as is the case in Tm, only that it is a property of I].eth (min rasmihi) that it does not take dagesh. [Diq. Psa. 69:4]

(3)

According to rule the (conjoined form) derived from ::I~~ would be ::I~~ and likewise that of Kn would be Kn, but it is not a characteristic of aleph ([aysa min rasmihi) that it is pronounced (as a consonant) taking patal]. in such circumstances. [Diq. Psa. 34:19]

(4)

'1P~~ ,~~-.,~ (Psa. 141:8): The imperative of this is 11".~, when the he is not elided, which has the pattern of 11~~ and 11~~, except that dagesh does not occur in the resh . ... The form is l1'W and not 11~.~,

1 Tbe same terminology is used in tbe Hidäyat al-Qäri of 'Abü al-Faraj Härün and also Arabic grammatical texts; cf. Eldar (1981, 1994: 57ff.). Tbe equivalent Hebrew root Itll'''Ilnd tbe Aramaic root PD) are used in masoretic texts witb tbis sense; cf. tbe term mappiq referring to tbe sign indicating tbe articulation of consonantal he (in some early manuscripts tbis is vocalized as an Aramaie 'aph'el participle: P'~I;l, e.g. Cambridge University Library T-S D1.2). 2 Tbe abbreviation Diq. foIIowed by a biblical reference is used tbrougbout to denote tbe entry in Ibn NüI,l's Diqduq to tbe biblical verse in question.

PHONOLOGY

27

for it is not a property of resh (mä min rasm al-resh) that it is pronounced in this way (with dagesh). [Diq. Psa. 141 :8] (5)

mq~;' 1'~1 n~-l'~ (Psa. 144:14): The form is not n~~;'. It is a feature of aleph (min rasm al-'aleph) that in many places it is not pronounced. [Diq. Psa. 144:14]

On some occasions the phrase rasm al-'ibräni 'the convention of the Hebrew language' is rised in relation to pronunciation (e.g. Diq. Psa. 7:6). One also finds the term ra sm al-kitäb 'the convention, customary rule, of Scripture'. This is mainly used in association with morphology rather than pronunciation. It reflects the fact that the Diqduq is primarily concemed with the analysis and description of the Biblical corpus and the terminology rasm al-'ibräni and rasm al-kitäb are essentially interchangeable. As we shall see, however, in the discussion of the Diqduq's analysis of morphology, the 'customary rules of Scripture' are frequently treated as general linguistic rules that can be used to create forms that are not attested in the Biblical corpus. The letters of the Hebrew alphabet are referred to by their familiar Hebrew names, with the exception of beth, daleth, lamedh and mem, which are frequently designated by the equivalent Arabic name, viz. bä' (':3), däl ("), mim (O'~) and läm (ON'). The yod in the orthography of ':3 presumably reflects the 'imäla O.e. the 'inclination' towards e) of the long ä of the Arabic bä'. The word is, in fact, occasionally vocalized with $ere in the manuscripts, e.g. '~'N (Diq. Dan. 2:23). It should be pointed out, however, that this orthography of Arabic ä is unusual in the extant manuscripts. EIsewhere the regular orthography of ä is with aleph, irrespective of whether there is 'imäla or not. The orthography of däl without aleph, e.g. '1 (Diq. Psa. 7:6), is unusua1. 3 The pronunciation of the name 0'1:1 after the fashion of the Arabic letter mim rather than mem is reflected by the vocalization that is occasionally found under this word (e.g. o't,l Diq. Psa. 101:5). The use of the Arabic name läm is not completely consistent and in a few cases the Hebrew term lamedh is used (e.g. Diq. Psa. 77:11). We leam from a passage in the Hidäyat al-Qäri by 'Abu al-Faraj Harun that a similar mixture of Hebrew and Arabic names of the Hebrew alphabet was used by the Tiberian Masoretes. This included also the orthography ':3 for the name designating the letter beth: '(When naming the letter) the Tiberians add to the sound of beth the letter yod only (and say be), whereas other towns add yod and taw and say beth. The Tiberians add to the sound of daleth, the letters 'aleph and lamedh (and say däi), whereas others add the letters lamedh and taw and say daleth.'4 The names of the letters are treated as masculine in gender, as is seen in 3 The orthography of 'li and ;'1 may be a vestige of early ludaeo-Arabic orthography that was in use mainly in the period predating Saadya. 4 The passage is cited by Eldar (1994: 51). These Arabicized names are also found in other medieval grammatical texts; see the references cited by AUony (1965: 11-12).

28

CHAPTER ONE

constructions where they have masculine concord, e.g. 1I1U'/:) 'l)?lC lCp::l' 'The taw remains with dagesh' (Diq. Psa. 7:6). ?'lC?lC "'?lC 'the first y'od' (Diq. Psa. 138:6), 'lrn;)/:) 'i1?lC 'The he is elided' (Diq. Job 3:6). 1.2. The vowels

The vowel signs that appear in all the manuscripts are Tiberian and these are, with a few exceptions, written according to the standard Tiberian vocalization system. The general term that is used in the Diqduq to refer to a vowel is ma/ik 'king' (cf. Diq. Job 31:35), plural mulük (cf. Diq. Job 40:22). This term is a calque on the Hebrew term melek, which is used in the sense of 'vowel' in masoretic treatises. 5 As is the case with consonants, the pronunciation of the vowels is referred to as the 'coming out from the mouth' (al-kurüj min al-fä', cf. Diq. Esther 7:9) or simply by the verb 'ta come out' (karaja). Only two of the vowels have specific names, viz. qame:j and patalJ,. The term qame:j is used to refer to both the vowel sign lC and also the sign lC. The sign ~ was c1early not regarded as representing a sep;rate vowel, but w~~ rather a short form of qame:j. The sign lC is, in fact, sometimes used in the manuscripts to represent a short qames in'~ c10sed syllable, e.g. i1~n (Diq. Psa. 4:2). The term patalJ, is used to refer to the vowel signs tt and ~. It is sometimes found vocalized in the manuscripts as nl)~ (Diq. Psa. 8:8, Provo 1:22). This is most easily interpreted as an Aramaie active participle, as is also the name r7.-?~. This would parallel the Arabicized forms i1nnlC!) and i1lr/:)lCP which are found in same Judaeo-Arabic texts. Same of the other vowel signs are referred to by the number of dots (nuqa,) that they contain. lfireq is known as 'one dot' (nuqta wälJ,ida or simply nuqta), se re as 'two dots' (nuqtatäni) and segol as three dots (ralär nuqa" usually written Upl 1). The term ralär nuqa, is used also to designate the lJ,a,eph segol sign ~ e.g. (1)

The 'three dots sign' (al-ralät nuqar) may take the place of shewa in same cases, as in 'blP, 'b~. [Diq. Psa. 12:2]

This is analogaus to the use of the term qames to designate the sign ~. Evidently tt and ~ were regarded as variants of the same vowel and the shewa sign was regarded as an auxiliary component. The remaining vowels, Le. I;olem, shureq and qibbuS, are generally not referred to by name but by representing them on the letter aleph, viz. ilC, ~lC and lC. Ta refer to them by numbers of dots would have c1early brought about 20nfusion with I;ireq and segol, so this was avoided. In a few isolated cases, however, lJ,olem is designated as 'the upper dot' (al-nuq,a al-fawqäniyya, alnuqta al/ati fawq, Diq. Psa. 132:12) or 'the dot above the ward' (al-nuqta fawq 5 See, for example, Baer-Strack (1879, §36) and Dotan (1967: 406). It is used also in other ludaeo-Arabic texts such as the Hidäyat al-Qäri (Eldar 1994: 197) and medieval grammatical texts, including, in a few cases, the Kitäb Fa~IIJ Lugat al-'lbräniyyina of Saadya (Dotan 1997: 113, 169).

29

PHONOLOGY

al-kalima, Diq. 1 Chron. 6:4).6 There is little discussion of the phonetic quality of the vowels indicating how the vowels were pronounced. A few passages in the Diqduq, however, suggest that, although the Tiberian pronunciation tradition was regarded as the correct model to follow, this was not the customary pronunciation of Ibn NuQ. and his students. Consider, for example, his discussion of the distinction between 't!l.C and '",C ,. and between l"Iwi7 and l"Iwi7: ~.

(2)

~...

C'~'1~tq~ ,~~ (Esther 7:9): It does not say

't!l.C as in CV1?

't!l.C-n~

(Num. 16:15). Note that 't!l.C is conjoined and ,~~ is disjoined, but this has no effect on the meaning. We must nevertheless be careful (to distinguish them in pronunciation) and to pronounce 't!l.C as a conjoined form and ,~~ as a disjoined form. In Arabic we make this distinction in pronunciation correctly. An analogous case is C~~t? l"I~i7 (Psa. 146:6) in the disjoined form and c~~~ l"IWi7 (Psa. 115:15 etc.) in the conjoined form. Here again there is no change in meaning (between the two forms) but each must be clearly distinguished in pronunciation. In the Persian language (this difference) is weIl articulated, for a clear distinction is made in pronunciation. There is no direct description here of the quality of the individual vowels. The passage, nevertheless, appears to reflect the fact that all the vowel qualities of the Tiberian pronunciation tradition were not distinguished clearly in the pronuciation of Ibn NuQ. and his circle. The possible confusion in pronunciation between ,~~ and 't!l.C would have involved a levelling of the distinction between qame$ and pataf} and also between segol and pataf}. The confusion between l"IWi7' and l"IWi7 involves a levelling of segol and $ere. As is weIl known, in the Babylonian tradition, the Tiberian distinction between segol and pata!; was not made and in many of the Palestinian traditions segol and sere were not distinguished. We have, in fact, some medieval manuscripts that exhibit the merging in quality of all four vowels.7 Against this background, one can und erstand why Ibn NiiQ. advises his students to take care in distinguishing in pronunciation between the forms in question.8 Likewise there is no systematic description of the length of the vowels. Some allusions are made to this, however, in various passages. Certain terms and phrases associated with the discussion of the accents and ga'ya imply that a vowel that carried one of these was lengthened. The occurrence of an accent is often expressed by the statement that an accent 'makes a lengthening' (yamuddu) on a letter, at the front of a word, or whatever 6 Paralleis to these various designations of the vowels can be found in the early medieval masoretic and grammatical sources; cf. Dotan (1971: 1448-1449). 7 So me manuscripts with this type of vocalization have been published by Sharvit (1986). 8 It is not completely dear what Ibn Nül:t had in mi nd when he says in this passage that the necessary distinctions between the quality of vowels are made in Arabic and Persian.

30

CHAPTERONE

the case may be. The term that is often used for accent and ga'ya, moreover, is waqt (literally 'pause'), which implies a slowing down in the reading. 9 Vowels represented by lJateph signs were pronounced short. A short qames in an unstressed c10sed syllable is sometimes represented by the hateph qames sign to make its shortness explicit, e.g. i1~~, the base of 'H~ (Psa. 4:2, Diq. Psa. 4:2). On a number of occasions the length of a qames is ambiguous from the vocalization. In such cases the discussions in the Diqduq sometimes give us insight into the way the qames was read. In the following passage, for example, it can be inferred that the qames in the form in question was read short, e.g. (3)

'rW' ,', ~'?~1~ '~N;'l (Psa. 18:2): The imperative of this is ch" Iike 'b1p, ':,r, ~1~1p~, ~1~r~· If its imperative were ctJ1 the form would be

~'?~1~, like S7~1p, n?1p, from wh ich are derived ~~~1p~, ~n~1p~. [Diq. Psa. 18:2]

In majority of cases in the Diqduq, the discussions regarding the relations between the vowels are in the context of the analysis of morphological patterns. These sometimes concern changes in vowels that occur in the derivation of words on account of the phonetic environment. Usually these changes occur in the environment of the guttural consonants S7ni1N. Words are often said to have equivalent morphological patterns aIthough the vowels differ on account of adjacent gutturals. Examples: (4)

The words c''1,?91? (I Chron. 22:3), C'~?~~ (Zech. 3:7) have the same pattern. The form C'~?~~ has patalJ on account of the letter he. [Diq. Psa 26:12]

(5)

The form 'v.te~ (Micah 1:6) has the same pattern as ':!~n~ (Lam. 2:4, Hos. 9:16). The qames in 'v.te~ is in the position of (fi mawt;li') the patalJ, since it is a feature of the letters aleph and 'ayin that they do not take dagesh. [Diq. Psa. 34:19]

(6)

Forms such as c"ml and c'wnll (Isa. 30:9) correspond to the pattern of c':m. - The external difference arises not only because lJeth does not take dagesh but also on account of the principle that, when one of the guttural letters S7ni1N has qames, a patalJ does not occur before the qames. [Diq. Psa. 18:14]

..

•

T~'

•

T~'

Certain vowels are regarded as interchangeable in the environment of gutturals, e.g. (7)

The vowel patalJ occurs in place of segol in many cases, as is seen in 'TS7l (1 Chron. 15:26) and :lwn; (Exod. 31:4), which are both of the same pattern. [Diq. Psa. 8:8] : 't

1-

9 Evidence that all stressed vowels were pronounced long in the medieval reading traditions of Hebrew is found in a number of other sources; cf. Khan (1987).

PHONOLOGY

31

1.3. Shewa

The term shewa is used to refer to the sign 1:1. A vocalic shewa is termed shewa muta!Jarrik 'mobile shewa' (e.g. Diq. Psa. 7:6). Various passages in the Diqduq reflect the fact that vocalic shewa was pronounced with the same quality as pata!J. Consider, for example, the following: (1)

:l~;K ~'1,~ (Psa. 7:6): ... It is said that ~'1~ has the imperative ~':' like 'b1p, 'b1p~, and when pause occurs on the yod at the beginning of the word the shewa is removed from under the resh. If the resh was not followed by one of the letters nD:l'l:l the shewa would not be removed from the resh but would remain in place. The reason is that, if the letters nD:l'l:l occur within a word that has the pattern ~':. '~1p, 'l~, ,~'?, 1btp, ci'l9, when the letters nl'K are attached to the word, the letters nD:l'l:l are given dagesh, resulting in the forms ~':~' 'iltp~, '11~' 'il,?~, 191p~, ci'l9~' Since, therefore, diil occurs in ~'1,~ after the resh and it should, according to rule, have dagesh, the shewa has not remained under the resh but rather pata!J has been put in place of shewa. This is because it is against the principle of Hebrew for mobile shewa to be followed by a letter with dagesh.

The issue discussed he re is why the shewa has been replaced by pata!J. The reason given is that vocalic shewa cannot be followed by a letter with dagesh, Le. it cannot stand in a closed syllable. Since it would be in a closed syllable here, it has been replaced by a pata!J sign. This reflects the fact that vocalic shewa was pronounced with the quality of pata!J in the Tiberian pronunciation tradition, as is known from other sources. lO In the Tiberian reading tradition vocalic shewa before yod was pronounced with the quality of !Jireq. According to the reading of some Tiberian Masoretes, when the yod itself had !Jireq, the yod lost its consonantal pronunciation with the result that a word such as ?K'W'::I was read as ?N,W'::I. The loss of the consonantal pronunciation of the y~d' i~ these circumsta~c"~s ~as charactertistic of the reading tradition of Ben Naphtali. In the Ben Asher tradition, by contrast, the consonantal yod was retained in most cases. 11 Ibn Nül) mentions this variant type of reading. He regards it as being more than a simple phonetic variant and points out that it alters the morphology of the word, which may result in a problematic form. The implication is that he disapproves of the reading on grammatical grounds and argues for the superiority of the Ben Asher tradition: (2)

,;~,; n;/.),~i'I ~Imi'l (2 Chron. 31 :7): Note, may God support you, that there is disagreement with regard to the reading of the ';Il)~? If we read it as ,;~~?, the form ';Il)~ would be a noun meaning 'foundation' having the pattern of ,;,?~ and ,bl!i. lf we read is as ';1l)'7, however, • :

•• -: T

••••

10 For tbe pronunciation of shewa in tbe Tiberian tradition see S. Morag (1963: 160166), Yeivin (1980: 281), Kban (1987: 27,1996: 18). 11 See Yeivin (1980: 284).

32

CHAPTER ONE

this form becomes a difficult problem on account of the dagesh. [Diq. 2 Chron. 31:7] Ibn Nül) follows the Tiberian masoretic tradition by reading a shewa on the first of two identical consonants as vocalic if the preceding vowel is long and can take a ga'ya or accent sign: 12 (3)

i??lC C'?lClC ~ill)O' (Job 40:22): .... The shewa in i??lC under the lamedh is mobile unlike the shewa under the gimel in i1f~' This is on account of the reduplication and the ga'ya. One may note, (by way of comparison), that in the forms ~'77~~ (Exod. 31 :14), :l1~ '~7,~~ (Ezek. 32:26), ~~~io~ (Psa. 55:11) and ~il~?~b~ (Deut. 32:10) the shewa is also mobile. [Diq. Job 40:221 : "

.... : ~.

'" ' .. 1

: "

1.4. Hafeph vowel signs

As has been remarked above, the !)ateph vowel signs ~, ~ and ~ are often referred to by the names of the corresponding full vowel signs, viz. pata!), talar nuqat ('three dots') and qames. It is sometimes stated that the shewa sign has been added to indicate that the vowels are pronounced short, e.g. (1)

The word n~~ has the pattern of '1p~.... The segol is pronounced short (f~atit) like the pata!) in '1p~, and so shewa has been added in both cases. [Diq. Psa. 117:2]

In discussions concerning morphological patterns of words, shewa is treated as equivalent to !)afeph pata!), e.g. l'~n (Diq. Psa. 89:9) is said to have the same pattern as ":;J~ (Gen. 27:29), c~n (Diq. Psa. 101 :5) has the pattern of l'I~~, '~n~ (Diq. Psa. 140:9) has the pattern of i'1J~~ and il~ntt (Diq. Psa. 129:6) has the pattern of mn~. Morphological patterns with !)afeph segol are sometimes also presented as equivalent to patterns with shewa, e.g. "1 (Diq. Psa. 144:2) is to have the pattern of 'b~. On many occasions, however, a !)afeph segol is said to have 'taken the place 0[' shewa or !)afeph pata!) in the derivation of the word. A !)ateph pata!) sign, by contrast, is not said to 'take the place' of shewa. This reflects the fact that the shewa and !)ateph pata!) were regarded as equivalent and !)ateph segol was regarded as a derivative of them. Examples: (2)

(3)

C'l~t,)lC ~~g-'l) (Psa. 12:2): ... If somebody objects that the form used is not c'~~t,)~, which would be the pattern of C'1~'~ and C'~~,~, one would reply to hirn that segol is sometimes used in place of shewa, as seen in ,blP, as against 'b~. [Diq. Psa. 12:2 ] •

'tl

C?ip7

-

•

"'-n~~~ (Psa. 117:2): The word n~~ has the pattern of '1p~.

12 For this rule in the masoretic sources see Diqduqe ha-J:e'amim (ed. Dotan, 1967: 115-116) and Yeivin (1980: 280). It is mentioned also in the Hidäyat al-Qär"i (Eldar 1994: 151-152).

PHONOLOGY

33

This is because the segol under the aleph is in the place of the patalJ,. [Diq. Psa. 117:2] In some cases a form with lJ,afeph segol is treated as having the same morphological pattern as words with shewa, but the segol sign is said to have been added to the shewa on account of the guttural consonant on which it occurs. The implication of this also is that lJ,afeph segol is a secondary derivative of shewa rather than being completely equivalent, e.g. (4)

The word ;:~ (Psa. 88:5) has the pattern of '~1p and ,~~, but, on account of the aleph, segol occurs together with the shewa. [Diq Psa.88:5]

1.5. Accents

The accent of a word is referred to by the Hebrew term fa'am. On some occasions it is designated by the Arabic term waqt 'pause'. The verbs that are used in the Diqduq to refer to the occurrence of an accent are usually either waqa'a ('to fall') or madda ('to lengthen'). The second of these reflects the fact that the occurrence of an accent always lengthened the vowel of the syllable on which it occurred. The same applies to the background of the term waqt 'pause'. There is virtually no discussion of the distinction between the individual accents and the rules of their distribution. This was evidently considered to belong to a different discipline, namely that of the art of reading. Close attention is given, however, to the position of the accent in a word, which was regarded as a feature of the structure of a word and so lay squarely within the discipline of the Diqduq. When commenting on the position of the accent in a word, the original accent sign is often replaced by a general marker of stress, wh ich is written in the manuscripts with the form of an oblique stroke similar in appearance to the merkha accent, e.g. ':;J~Y;, ~)~). In the view of Ibn NUI)., variations in stress position required an explanation. Retraction of the accent is treated in a number of passages. Two types of explanation are given to it, phonetic and semantic. The accent may be retracted on phonetic grounds due to the occurrence of a accent at the beginning of a following word, e.g. (1)

Note that there are words that take the accent at the beginning of the word when the accent falls also at the beginning of the second word, for example, 1'1?',~ Nl.~ (Gen. 1:5), vj',~ ;~}$ (Psa. 78:25), l!! Nt~ ,', ,', 't~~ (Gen. 6:8). When there is shewa on the first letter at the front of the second word and the accent falls on the second letter, the principle that we have described still applies and such cases are n~,~, which has shewa. Similar cases equivalent to 1'1~~,~ Nl.~, as in are l'1i,~r '~N (Hab. 3:11) and llJ,n (Deut. 19:8). [Diq. 2 Chron. 25:9]

,"7 ' '7

(2)

c'"

(Lam. 4:6): ... the form is (in origin) ~ ;n, but on account of the following word i'I~ the stress has been put on the • T":

i'I:l": ~;n-N';, "T :

,

T

34

CHAPTERONE

beginning of the word resulting in ;'9 ~\~-N';} If the stress had not been placed (at the front) it would be l'I~ ~-,~. [Diq. Lam. 4:6] The semantic explanation is appealed 10 in order to explain cases of accent retraction where the foregoing phonetic explanation is not applicable. The argument is that the accent of one word is sometimes retracted if it has a close semantic connection with what precedes it. This semantic explanation is also used to account for the lack of retraction in cases where it would normally be expected to occur on phonetic grounds, Le. where the accent occurs at the front of the second word: (3)

"n'1

"~~ ~T/~-N; (Job 24:1): The form is not ~}~. It is said that when the mention of something is followed by another word (relating to it) it is a custom of Scripture for the stress to be placed on the first letter of this (second) word on account of the fact that the word is preceded by the thing to which it relates. A similar example is 1]21 1!! N~F. (Gen. 6:8), where the form is not N/~~, as it is in '~1~~ mN,~~ :l1~ '1'1ip C~ (Jer. 31 :2), on account of the fact that Noah is is mentioned mentioned before it. Likewise, here the word before (the following verb) and so the form is ~T/~ rather than ~}~. [Diq. Job 24:1]

"n',

(4)

'~~~~ '''lW '1~,-P (Job 31:35): It is said that the base of the word is ,~. The meaning of this is 'a sign, a signature'. It would have been, according to rule, ',1~, if it meanl 'my signature'. The form here is '1n because the preceding word is a short word with one vowel and it is not disjoined in meaning from what precedes it but rather it is conjoined (in meaning). The stress was, therefore, placed on its first letter resulting in the form '1W ',~, -11;1. This is analogous to ~"~ '!? (Ezek. 47:5) and "~~ ~T/~-N; (Job 24:1). [Diq. Job 31:35]

(5)

;:lN-' (Psa. 105:35): The form is not; :lN;" as in ;:lN-' (Deut. 32:13). It is said that ;~N/itl is conjoined in meaning, Le. conjoined to what comes before it. The form in '1i!' n~u~ ;,~Nitl, on the other hand, is disjoined in meaning, Le. disjoined from what comes before it. This is because before Clr'N::I :l1l1P-;l) ;:lN it, locusts are mentioned, as it says il~ltc N~!l ,~~ (Psa. 105:34) and it is indicated that the thing that ate all the grass is what has just been mentioiled. SO, :l1l1P-;l) ;:lN it, and also cnC'N "9 ;:lN';, (in the second half of the verse) are conjoined to what precedes, namely 'the locusts' that have just been mentioned. It is these that ate it. The status of '1i!' n~~l~ ;,aNitl is not the same as this, since the one mentioned beforehand is the Lord of the Universe, as it says ~il~~I~ n~ '~~~-;~. We cannot, therefore, conjoin '1i!' n:m~ ;,aNitl to the Clr'N::I :- I ~

:l1l1P-;l) 't..

T

-

~

-

,-

-

T

-

,--

'1~ n:m~

'I'

.,'..

T

-.I

I -

I

TT

.....

1-

'I

-

.I

-

35

PHONOLOGY

preceding (part of the verse), since 'and he ate' cannot be said with regard to the Creator, the exalted and powerful. The word '-~Nil, therefore, must belong to something else mentioned earlier, Le. to the verse above. So, in this way, we claim that, whereas '~N}'l is conjoined to the preceding verse, ',~N;'l cannot refer to the Lord of the Universe. You must, therefore, either relate it to C?~ N"1 ,~~ c~ (Deut. 32:6), which is mentioned in the preceding text, or relate it to p,~~ l~~~l (Deut. 32:15), which is mentioned later. [Diq. Psa. 105:35] There are still some cases of variations in the position of stress that cannot be explained semantically in the way described above or by the position of stress on the following word. Ibn Nu/:! accounts for such variation in his system of derivational morphology by deriving each form from a different base. Where there is a difference in base according to the morphological analysis, Ibn Nu/:! maintains that there is always a difference in meaning (see 54.1). The difference may be between past verbal forms such as M~,~ and Ml~1p~ with penultimate stress and nominal participle forms such as M}$~ and M).~~~ with final stress [Diq. Psa. 34:21, Psa. 44:181. According to Ibn Nu/:!, forms that we consider to be verbs could also have a nominal base and this could be the cause of a difference in stress (cf. 52.1.1.6). The form ~~i'. . (Job 9:25) with penultimate stress, for example, is derived form the nominal form ,~, whereas ~,~ (Hab. 1:8) with final stress has a verbal base, viz. the imperative 'I' [Diq. Psa. 4:81. 1.6. Ga'ya

The ga'ya is referred to by the terms ga'ya, ta'am or waqt. As we have seen, the terms ta'am and waqf are also used to refer to the main accent of a word.

This overlapping of terminology no doubt reflects the similarity in nature between the ga'ya and the accent. I3 The use of the term waqt ('pause') indicates that the ga'ya, like the accent, lengthened the vowel of the syllable on wh ich it fell. On a number of occasions it is stated that the occurrence of a ga'ya on a letter causes a following shewa to become vocalic. Examples: (1)

~1l~W1 ~'1,~

(Psa. 76:12) .... On account of the pause (waqt, Le. the

ga'ya) that falls on the nun it has become ~'1,~ and is not ~'1~ like

w;1l!i. [Diq. Psa. 76:12]

'mn,

(2)

(Psa. 9:14) ... should, by rule, be with the pattern of 'n.~1#, but the qames was not shortened but was lengthened (tam yuktat baI mudda f/hi) as in ,~ 'nm~ (Psa. 16:1). [Diq. Psa. 9:7]

(3)

:l~;N 'l'1,~

'H~~

'rm,

(Psa. 7:6): .... and when the pause (waqt, Le. the ga'ya)

13 One may compare this with the Diqduqe ha-Te'amim of Aharon ben Asher, where the term ga'ya is sometimes used to refer in a general way to an accent in a word, either one that marks the secondary stress or the primary stress on a word; cf. Dotan (1967: 189, 190,191,221,353).

36

CHAPTERONE

occurs on the yod at the beginning of the word ... When a pause or ga'ya occurs on the first letter of a word like 'b11', lt~11', 1'I~11', 1'I~11', the shewa that is at the beginning of the imperative becomes mobile, as in lt~Y?,~ ~?~ I:I~~ (Num. 23:18), ~~1W 1'I~Y?,~ (Jud. 5:12), l'Imr?,~ :I;t'-:l71 (Ecc. 9:7). Accardingly, when the accent ~1" whereas the latter is derived from the imperative nivi, with the pattern of ::Jb. [Diq. Psa. 8:7]

(16)

The forms '~'1 (Psa. 116:6), '~ill(Psa. 17:3), '~',i (Psa. 92:11) and ' 'z:!i31P (Deut. 32:41) with final stress are infinitive forms derived from the imperatives l'1~1, l'1~!, l'1~~ and l'1~W. Farms such as 'J:1;,:lI~ and "J:1~7J)! with penultimate stress, however, are deri ved from the imperative bases ::Jb and Cf. [Diq. Psa. 77:10, Psa. 92:11, Psa. 116:6]

(17)

The form '~~ (Lam. 2:19) with penultimate stress is derived from the imperative T' whereas the imperative base of (Zeph. 3:14) with final stress is l'1n- [Diq. Lam. 2:19]

(18)

Imperative farms with lJ,ireq and a suffix such as l'1~~tP (Psa. 17:1) and l'1~ftP (Gen. 39:7) and also infinitives with lJ,ireq and a suffix such as C~~:;J7 (2 Chron. 32:1) and 'I!~!;I~ (Ezek. 37:13) are derived from imperatives with patalJ" viz. 17~1p, ::J~1p, 17i2~, MO? Imperatives with qamefj and a suffix such as '~-l'11f! (Neh. 5:19), l'1?f~1 (Gen. 27:19) and ~l'1p.n (Psa. 34:15) and infinitives with qamefj such as l'1;vi::J l'1;:lN (1 Sam. 1:9) and l'1'l'1~ (Lev. 12:4), on the other hand, are

"n

•

1

T : T

TT: T

45

MORPHOLOGY

derived from imperatives with ho/ern, viz. '~r, "~~, Chron. 32:1, Neh. 12:45, Psa. 34:15]

"l'1, 'M!;'. [Diq. 2

In a few cases, the possibility of different patterns of inflected forms being derived from the same base is tolerated: (19)

The imperative of the form ~'Y~l (1Chron. 3:5) is '~~i1. The past form is either '?~i1 or '?~l. This is like imperatives such as '~~i! and '!!?~i!, the past forms of which may have nun '~H as in ~,~~~~ (Ezek. 23:48), or may have he, as in m~~ ~l1rr~i!-N·" 'W~ (Josh. 22:17), the singular form being 'rr~i!. [Diq. lChron. 3:5]

(20)

The imperative of the form '~~T;1 (Prov. 23:3) is i1~~~i! with the pattern of i1~~1!ii!. The past of the latter has the form i1~~1p~ (Prov. 27:15) and also i1~~1!iry. [Diq. Provo 23:3]

(21)

A word with an imperative having the pattern nl.'!~ has two types of past form. The first is the pattern of '~IP and the second the form '~I!i, wh ich is the same as that of nr:l~. [Diq. 2 Chron. 34:7]

(22)

Two varieties (lawnayn) of past form are derived from imperative bases with the pattern l;:;'ry. The first has the pattern of li::l~ and the other has the pattern ";Ill~ (Gen. 17:26), the imperative of wh ich is ";Illry, with the pattern of lbry. [Diq. Psa. 8:8]

2.1.1.2. Phonetic processes The effort towards regularity in the structure of imperative bases led to the adoption of the theory that some verbal forms underwent phonetic pro ces ses in their derivation from the bases. The theory of these phonetic processes allowed various apparently disparate verbal forms to be derived from imperative bases of the same pattern. This avoided the necessity to posit a multiplicity of ad hoc bases for individual verbs of unusual form. A common formula that is found in the Diqduq in connection with phonetic processes is käna haqquhu 'an yaküna .... '(The form) should be, by rule, X .. .', where X represents the pattern it would have before the operation of the phonetic process. Sometimes the 'regular' form of the verb before the operation of the phonetic process is indicated simply in a nominal clause wa-huwa .... 'and it is (in origin) X'. The following phonetic processes are mentioned in connection with the derivation of verbal forms. These are said to opera te on an imperative base. (i) Adding of letters (ziyäda)

Letters that are added to the morphological base are termed zä'id ('additional, supernumerary'). Examples: (1)

It is said that the imperative base of '~~~~~1 (Job 3:25) is i1~~ and that the form is (in origin) 'm~~,1, the yod in it being added. [Diq. Job 3:25]

46

CHAPTER TWO

(2)

It is said that the imperative base of ;':9~ (Psa. 57:2) is ;'l?n and that its original form is ;'9~, the yod being added. [Diq. Psa. 57:2]

(3)

(Psa. 73:2) is (in origin) The form ~'~l TT [Diq. Psa. 73:2]

(4)

The verb ;,p~~ (Ruth 1:13) is not a feminine plural form derived from an imperative base ;,~~t?, since, if this were so, we would expect the form l1~~~~ with segol by analogy with l1~;P~~. It should, therefore, be interpreted as a feminine singular form derived from the imperative l~~t?, the final he being added. [Diq. Ruth 1:13]

(5)

According to one opinion, the form ~'T:I~m (Prov. 24:28) is derived from the imperative base n!?~ with the pattern of n~~ and the yod occurring between the base and the suffix is added. [Diq. Prov. 24:28]

(6)

According to one opinion, the he in the form l)~F'~ (Psa. 68:3) is added and it is (in origin) the infinitive form l)~P, This is analogous to ~!'1P;', l!'1P;l1~ (I Sam. 17:47). [Diq. Psa. 68:3]

(7)

According to one opinion, the yod in the form W;';1,? (Ezra 10:16) is added and it is (in origin) an infinitive with the form 117;'17. [Diq. Ezra 10:16]

~~l, T

the yod in it being added.

On some occasions, an 'added' letter corresponds to what we would regard as a mater lectionis of a long vowel: (8)

The letter he at the end of the word Psa.8:71.

;,~!!!

(Psa. 8:7) is added. [Diq.

(9)

The yod in the middle of the word Cant. 3:4]

"J:1N'~n

(Cant. 3:4) is added. [Diq.

The concept of 'added' !etters is also applied to cases where a letter is not pronounced in the qere of the text but is written in the kethiv: (10)

It is said that one of the yods in c".1!i'~l (2 Chron. 32:30) is added. Its imperative is 'WiJ with the pattern of n~iJ and »~iJ, from which are derived n~~l, »~~l, C~~~l, which has the pattern of C11!i'~1. [Diq. 2 Chron. 32:30]

On a few occasions, the morphological derivation of a form is unproblematic, but the interpretation of the verse requires a letter to be considered as redundant: (11)

According to one opinion, the verb in the phrase l1t,~ y~n~ n;t.)f~ (Prov. 1:20) is (in origin) l;'~' a singular form and the he is added. The proponent of this opinion has said: I have taken account of the fact that the subsequent expressions are in the singular, for example

47

MORPHOLOGY

;oJ?ip (Prov. 1:20),

N1~J;I, '~Nh

(Prov. 1:21) and so 1 maintain that

nt''!' is also singular, the he in it being added. [Diq. Provo 1:20]

It appears that the concept of added letters was not completely ad hoc but was, to so me extent, limited by the existence of analogical paralleis. This is reflected by passages such as the following:

(12)

171~~ P~"1~~ ~~~1 (Psa. 138:6): One scholar has said that the first yod in 171~~ is added and that it is (in origin) 171~. We do not find (elsewhere), however, that a prefixed yod with shewa occurs as an added letter. It is more likely, therefore, that its imperative is 171~ and to this are attached the prefixes nl'N, thus 171~~, 171~~, 171~~, 171~~. We have discussed these two opinions with regard to ",.": .. n,:;,... (Isa . 15:3). A similar analysis applies to :l'~~~ n~~7~1 (Job 24:21). [Diq. Psa. 138:6]

N·'

(13)

c1~ ~'~l~ (Lam. 4:14): Some people have said that .. the imperative base is '~l, with the pattern of 1!.~. The past of this is 11~ and, in the plural, ~::l"1~, to which corresponds the form ~'~l andlikewise also c~l~~~ ~u1"11 (Exod. 12:39). The nun at the front of ~'~l~ would, therefore, be added. This, however, is not plausible since we do not find elsewhere a nun that is added to the front of a word. According to another opinion ... its imperative is '~ilry with the pattern of ni:;,ry, as in '~~bJ;ln~1~~ (Isa. 54:14), the imperative of which is either ni:;,ry or nbry. The past form would be, therefore, '~l~ and, in the plural, ~'~l~. [Diq. Lam. 4:14]

The phenomenon of 'reduplication' of letters . Variations in the inflection of feminine forms are explained as reflecting different numbers of feminine markers in the form. Anomalous forms arise by the elision Ukti$är) of a feminine marker: (1)

;n:':::1: N''?,: l'Il,bll' 'i!rJ• (Dan. 8:22): Note that it says l'Il,bll' and not T: -:.,.: -:It is a feature of Scripture that the sign of the feminine ('aLämat aL-ta'nlr) may occur at the end of the word and not at its beginning, as in l'Inb~~, and similar cases such as n;'~i1l'1nW~l (1 Sam. 6:12), n;l'IlP? 1~~~ l'I~91]~1 (Gen. 30:38); or the sign may occur at the beginning of the word but not at the end, as in C~~ n;rJ~~ ~:::I:~f:11 ;rJ~~-'?~ (Ezek. 37:7), where the form is not l'IH1~~1; or the sign of the feminine may occur both at the beginning of the word and at its end, as in ,~~?~ n;l~ l'Ip1~f:11 (Num. 27:1), C'1P!i1l'1n~Iti'11 (Ruth 4:14) and C:::I'!)ll'll'l'l'I' (Jer. 44:25). [Diq. Dan. 8:22] l'Inb~J::I.

0:

.:

T :'. -

1-

60

CHAPTER TWO

(2)

According to one opinion, the form '~~1p~r.:! (Job 19:15) is a third person feminine form. The form used is not 1'1~1V;~r.:!, since one of the markers of the feminine (al-'aliima al-wii!Jida) has been elided. This resembles ni~~~ ~:ll~T:ll (Ezek. 37:7), where the form is not 1'1~11~T:ll. In a similar way, it is claimed, the form ~:l1p~r.:! with one marker (of the feminine) is used here. [Diq. Job 19:15]

2.1.1.9. Alternative bases On numerous occasions, two or more possible base forms are given for an inflected verbal form. The alternatives are usually presented as traditions attributed to different scholars. They are typically introduced by phrases such as 'it is said' (yuqiiL) or 'one scholar has said' (qiila ba'(j al-'ulamii', qiila ba'(j alniis). Ibn Nut) sometimes cites the alternative traditions without any evaluation. In this way he does not commit hirnself completely to any of them but presents them all as equal possibilities. On other occasions he expresses his preference for one tradition among the alternatives cited and generally explains the reason for his preference. In some cases the alternative imperative ba ses do not appear to reflect different methodological approaches, e.g.: (1)

uii?il (Psa. 9:17) is derived either from the imperative the imperative uii'~. [Diq. Psa. 9:17]

(2)

C'RlPi] (Job. 30:3) is derived either from the imperative imperative j.'1~. [Diq. Job 30:3] ~'~~1 (Ezra 3:10) is derived either from the imperative imperative ,~~. [Diq. Ezra 3:10]

(3)

ui~~

or from

v'~

or the

,~~

or the

In many cases, however, one may discern methodological differences in the alternative traditions. The most common type of difference lies in the degree to which they appeal to phonetic processes in the derivation. Some traditions attach paramount importance to proposing a base that is the immediate source of the structure of the inflected verbal form in question, even if this base is considerably anomalous. The anomaly of the base may be its grammatical category. A verbal form would normally have an imperative base. A base that is a noun or an infinitive is anomalous. The anomaly mayaiso He in the structure of the proposed imperative base. Other traditions attach more importance to having a base that is more regular and analogous to commonly occurring structures in the language and, in order to explain the derivation of the inflected form, rely more on the theory of phonetic processes operating on the base. Examples: (4)

The form '~.~~ (Psa. 4:2) is derived, according to one tradition, directly from the anomalous imperative base 1'1~~ (written in the manuscripts l'1~U with !Jateph qame$). According to another opinion, it is derived from the imperative 1", which is analogous in pattern to the imperative :lb, and the !Jolem was changed to qame$ by a phonetic process. [Diq. Psa. 4:2]

MORPHOLOGY

(5)

The form ~w11 (Psa. 109:10) with qames I;zafuph is derived, according to one opinion, directIy from the anomalous imperative base ilW11. According to another opinion, it is derived from the base w':1.i"l, the pattern of which is analogous to that of 1111. The past forms are W'}"'" and 1'}1I. The qames I;zatuph in the form ~v,i11, according to this opinion, would have taken the place of I;zolem. [Diq. Psa. 109:10]

(6)

The penultimate stress in the form ~::I~ (Psa. 4:8) is explained according to one tradition by deriving it directly from the nominal form :21, as is the case with similar words with penultimate stress. According to another tradition it is derived from an imperative (:2,), which is the usual category of base, and the stress shifted position due to the fact that the form is pausal (mukrat). Normally when verbs of this type are derived from an imperative they have final stress, e.g. ~;~1 (Hab. 1:8), which is derived from the imperative "i' [Diq. Psa. 4:8]

(7)

fJ'1,~

(Psa. 7:6) is derived either directIy from the infinitive form

fJ''}, which is an anomalous category of base, or is derived from the imperative fJ·'l with the operation of various phonetic processes. [Diq. Psa. 7:6] (8)

(Psa. 6:3) is derived either directly from the imperative base or from the base "~,?~, which is analogous to huph'al imperative bases in other verbs, with the replacement of the he by aleph. [Diq. Psa. 6:3] "?7f~

"~7f~

(9)

Forms such as il1#~~ (Ecc. 7:28) and '1:'?~7f~ (Psa. 18:3) without dagesh on the quph and the lamedh are derived either directly from

the anomalous imperative bases ilW~~ and il!??!.1 or from the more regular base forms v,i~~ and ~~!.I, with the elision of the dagesh. [Diq. Ecc. 7:28, Psa. 18:3] (10)

Rare forms such as il~1~~! (I Sam. 28:15), il~1p1~ (Psa. 20:4) and il1nl]~ (Jer. 12:5) with final segol are derived either directly from the anomalous bases il~1~, il~1p1 and il':1.nJ;! or from the more regular bases Iq~, lW1 and 't1J;! with the addition of he. According to the second opinion, the added he with segol is a variant form of the added he with qame$ O.e. the cohortative ending), which is more common. [Diq. Psa. 20:4, Psa. 51:7, Psa. 105:10, Neh. 3:15]

(11)

Some people maintain that the form ~'T:I~m (Prov. 24:28) is derived directly from an anomalous imperative base such as il~~n or illJp.n. According to another opinion, the form ~'T:I~m (Prov. 24:28) is derived from the imperative base np'~ with the common pattern of

61

62

CHAPTER TWO n~~ and the yod occurring between the base and the suffix has been added. [Diq. Provo 24:28]

(12)

According to one scholar the form '~~~n7p~ (Psa. 88:17) is derived directly from the anomalous imperative mn'1l~. Another scholar has said that the imperative of '~~~n'1l~ is n~~ and the form is (in origin) '~~~n'1l~, the taw and waw in it being added. [Diq. Psa. 88:17]

(13)

According to one opinion the form C?'~~ (Psa. 118:10) is derived from the anomalous imperative form C?'~ like 1I]'1!, from which is derived 1I]'1!~ ni/.)n~ ,w1 (Hab. 2:17). According to another opinion, the patal}. has taken the place of sere and the form is analogous to forms such as c~'~~and c~'~~. [Diq. Psa. 118:10]

Some traditions avoid positing an anomalous imperative base or a base that requires the application of phonetic processes by interpreting the form as a noun: (14)

According to one opinion the verbs C!.~/.)1pf;1 (Prov. 14:3), Hm)1p~ (Exod. 18:26) and "~:l~l] Ic'; (Ruth 2:8) are derived from the nouns of the form '~/.)1p, ~~!)1p and '~:l~ respectively. According to another opinion, they are derived from anomolous imperatives with the forms n!.~/.)!p, ng~!)1p, and n!.~:l~. [Diq. Provo 14:3]

(15)

The form n1~tP (Job 26:13) is either a verb of anomolous form derived from the base n!.~1P or is a noun with the pattern of nouns such as n1'i'r and n~'i'ip. [Diq. Job 26:13, Psa. 51:7]

(16)

The form c~i'7p111~ (Job 17:2) is, according to one opinion, a plural noun, wh ich has the singular form n1~11, with the pattern of n1~11 (cf. Isa. 3:9) and n?~11 (Esther 4:14). According to another opinion it is an infinitive derived from the anomolous imperative base n17p11. [Diq. Job 17:2]

(17)

Some scholars maintain that the form nb',. (Job 33:13) is derived from the imperative base n~~1. Others hold it is derived from the imperative :l~1. This, however, is not plausible, for an imperative form containing final he with sere would have a past form with I}.ireq, like nw~, ~'ip~ and n~l11, ~'J:Clry, and a form such as ,~:! would become like ~l~'" with patal}.. So, the form ~i:l'1 is not derived in this way. It is possible 10 maintain that :l'1 is a noun and that ~i:l'1 is a past form derived from the noun. [Diq. Job 33:13]

(18)

With regard to '~111 Wi'll? (Ezra 10:16), some scholars maintain that wi'::! is a noun meaning 'request' . According to another opinion, the yod is added and it is an infinitive, which would have the form Wi'1? without the addition of the yod. [Diq. Ezra 10:16]

.

MORPHOLOGY

63

This approach is sometimes used to avoid positing a hypothetical imperative base that is of a common pattern but is not the one that is attested for the verb in question: (19)

The form in 'IP~~-~~ .,~")~ (Psa. 69:19) is either a verbal form derived from the hypothetical imperative base ::I'~ (the attested imperative being ::I1~) or a noun with the pattern of "'?t~ and ",?")~. [Diq. Psa. 69:191

In a few passages, two opinions are cited that differ in the degree to which they allow variation in inflected forms derived from one particular pattern of base. This methodological difference is similar to the one illustrated in the foregoing examples. The lack of tolerance of variation in the inflected forms is parallel to the lack of tolerance of change by phonetic processes: (20)

According to one opinion, a word with an imperative having the pattern nl.'!~ has two types of past form. The first is the pattern of '~IP and the second that of '~IP, which is the same as that of nt1~. According to another opinion, the past form '~IP is derived from '~1P, according to the pattern of l?~ (Psa. 55:10), l?~ (Job 38:25), whereas '~IP is derived from ,~~.i. [Diq. 2 Chron. 34:7]

2.1.2. Bases of nouns As is the case with verbs, the morphological base of a noun is not an abstract root but an actual linguistic form consisting of consonants and vowels that occurs, or could potentially occur, in the language. 2.1.2.1. Noun base In most cases the base from which a nominal form is derived is said to be the singular absolute form of the noun without any pronominal suffixes. In a few cases this is called the 'as! 'root, base', though usually when an inflected form of noun is parsed, the comment states simply that the disjoined form (mu!f.rat), i.e. the absolute form, is such-and-such and, if the inflected form is plural, that the singular (yaf;id) form is such-and-such. A noun form that is not derivative from any other noun form is sometimes referred to as being bi-ra'sihi 'in its primary form' (Iiterally: 'in its head'): Examples: (1)

'r:q,!i7.) rp~~ (Esther 8:6): The disjoined form is nt~ with the pattern of 1~")~. [Diq. Esther 8:6]

(2)

(Psa. 141:2): The disjoined form of n~ip7? would be "~ip7? [Diq. Psa. 141 :2]

(3)

::I1rnr::r~'? '~~ n~ip7?

cQ'~ T~ '~-~~'P~~-~~ n'~.

(4)

(Psa. 19:14): The singular (without a suffix) is

[Diq. Psa. 19:141.

~'ry'P-~~ nill'~~ (Psa. 45:9): The singular is "~'~~. [Diq. Psa. 45:9]

64

CHAPTER TWO

(5)

~'~;,~~~ c'~i7f nil~ (Psa. 45:10): The singular noun is 111~~. [Diq.

Psa.45:1O]

(6)

ci~ C'~i~l 11~3r (Psa. 8:8): lN3r is a noun in its primary form (ism bira'sihi) and also 11~3r is a noun in its primary form (ism bi-ra'sihi). [i.e. they are both primary mophological bases and one is not derived from the other, Diq. Psa. 8:8]

The same principles that apply to morphological bases of verbs also determine the form of the bases of nouns: (i) There should be a dose structural relationship between the base and the nominal form derived from it. (ii) The pattern of the base should be analogous with the pattern of words that are attested elsewhere in the language. (Hi) A base of one particular pattern should not have variant inflected forms derived from it. These principles did not necessarily pull in the same direction. A certain degree of discrepancy between the structure of the base and the inflected form is tolerated so long as principle (Hi) is observed. The base of the plural form c'~i7f, for example, is said to be 1?9, but the base that is proposed for the plural form C'lll is l1l1l (cf. Diq. Job 6:7). This is because other words with the pattern of the atte~ted si~gular form l~ have a different plural pattern, e.g. '.!, c'1.!. The existence of this analogy does not allow l~ to be the base of c'~~. The hypothetical base 11~~ is proposed, therefore, by analogy with forms such as 11~~, c'~~.

We see, then, that, as was the case with imperative bases of verbs, many of the bases of nouns are hypothetical forms that are not attested in the l!lnguage. Although their actual form may be hypothetical, however, they have a pattern that is analogous to one that is attested in the language. Anomalous patterns of base forms are avoided and brought into line with analogical patterns elsewhere in the language by the same theory of phonetic processes as is applied to the derivation of verbs. 2.1.2.1.1 Derivation of plural forms The area of noun morphology where most recourse is had to hypothetical bases is the derivation of the plural form of nouns. As all students of Hebrew know, certain nouns that lack the feminine ending 11- in the attested singular form take a plural form with the ending ni- and, vice v~rsa, some singular forms with the suffix 11- have a plural form with the ending C'7' This irregularity of derivation was not t~lerated in the Diqduq. It f1ew in the face of the aforementioned principle (Hi), according to which a base with one particular pattern should not have variant inflected forms. Singular base forms ending in 11;, therefore, could not have plurals both in ni- and in C'7' The irregularity was resolved by proposing that all plural forms ending in ni- have a base ending in 11; and all plural forms ending in C'7 have a base lacking 11;, irrespective of what the attested singular forms are. This principle could also be applied in reverse to generate hypothetical plural forms, thus [Diq. 2 Chron. 32:8]:

65

MORPHOLOGY il~~r~ '1;:!r~

(hypothetical singular) > n;n~r~ (attested plural)

(attested singular farm) > c'rm~ (hypothetical plural)

Further examples: (1) From c;'n is derived c'~;'n, and from il~;'n is derived (the attested form) nit,)i'n. [Diq. Psa.71:15] (2)

The singular base of nil'1~ is the hypothetical form il~~. If it were derived from n~ it would be c'T;1~, like '1, c'h and ,~, c'~~. [Diq. Neh.13:15]

(3)

The singular base of c'~~ is the hypothetical form il~~ and the hypothetical plural of the attested singular il~~ is ni'P~. [Diq. Psa. 19:5]

(4)

The singular of C'~;' would be singular il~i'. [Diq. Cant. 1: 15]

il~;'

like ili!'Y, c'ipY, not the attested

Some passages state that in cases such as '1;:!r~, nin:!Jr~, although the immediate base of the plural was thought to be il~~r~, this base was in turn ultimately derived from the attested farm of the singular without the feminine ending. This is so, for instance, in the following: (5)

The form C?'t'~yi;t,) (Exod. 12:20 etc.) is derived from il?~it,), although its ultimate base ('a$luha) is :l~it,) without he. [Diq. Ruth 2:11

Hypothetical bases of plural farms are proposed in other cases in order to achieve regularity and conformity to the principle of structural analogy. Examples: (6)

The singular base of

';J'~nl

(Psa. 25:6) is the hypothetical form il'?nl.

If it were derived from the singular farm c'11, it would have the

(7)

(8)

form c'~~: by analogy with ,~~, ';J'1~~. [Diq. Psa. 25:6] According to one opinion, the form '~~~~ (Cant. 1:8) is derived from :l~~ like '~1, not from :li?~ (the attested singular form). Just as the construct form of c'"'!~1 is '1.:t"!, the construct form of c'~~~ is '~~~ with the pattern of '1.:t"!. Construct plurals of the same pattern thus have the same base. [Diq. Cant. 1:8] The singular base form of the construct plural '~n; (Psa. 18:14) is said to be ''1;, by analogy with the forms ,~~, '1~~. The plural absolute form C'?~~, however, cannot have the singular base 'rr~, since, by the analogy of ,~~, c'"'!~~ the form would be C'?~~. The base is rather '~~. This is anologous in pattern to the forms C~~ and w~~, from which are derived c't,)ne, C'Wnll (Isa. 30:9). These in turn can be considered to correspond in pattern to farms such as :l!! and ,~~, the presence of the segol and the lack of dagesh coming about by phonetic processes due to the beth. [Diq. Psa. 18:14] • T ':

•

T~'

66

CHAPTER TWO

(9)

The base of the construct plural '~~ip (Psa. 12:4) is the hypothetical form n~~, by analogy with the derivation of a construct noun of the same pattern such as '1P from ,~~. The plural form n;!)ip, on the other hand, is derived from the base il~i? [Diq. Psa. 12:4]

(10)

Two opinions are expressed concerning the derivation of the construct plural form '~~1 (Psa. 34:19). According to one opinion, it is derived from the attested absolute form N~1, Le. from N~1, just as '~~1p7? is derived from ~~1p7? According to another opinion, '!91 must be derived from the hypothetical base N~1 with !fere, since the base N~1 would have the plural form '~~1 by analogy with N~tT, which has the plural '~t:I]. [Diq. Psa. 34:19]

(11)

The base of the plural form ~'ryb~7~ (Psa. 73:28) is the hypothetical singular form il~~7~ not the attested absolute form il~N?~. [Diq. Psa. 73:28]

(12)

The base of the plural form n;:l~;' (Prov. 27:25) is the hypothetical singular form il?ip;' (with dagesh) not the attested absolute form Similarly, the singular of ~'ry~~;'1 (Psa. 77:20) is il?~;' and the singular of il~?'~;n~~ (Ezek. 13:20) is il~~~. [Diq. Provo 27:25, Psa. 77:20] :l~~.

It is recognized that plural nouns with the pattern of C":l1 are derived from and also :J~~. more than one type of singular base, including those of When a plural form with this pattern does not ha ve an attested singular, therefore, it is usually not stated categorically that it is derived from a singular base with one particular pattern, but the various alternatives are presented as equally possible bases. This is in conformity with a strict adherence to analogical paralleIs. e.g.

i?1, 'n

(13)

m

The form C'1:t1 (Cant. 7:2) is derived either from N?~, Iike '?1, or from N?~, Iike '1~, or from N?~, Iike :J~~ and '~~. [Diq. Cant. 7:2]

2.1.2.1.2. Base of feminine singular forms Some feminine singular no uns that end in the letter he in the absolute have a segolate ending in the construct, e.g. il'?~77?, n~~77? and il~l:t, n,!,~. It is stated that the absolute and construct are both nouns in their primary form ('asmii' biru'üsihim) and the construct is not derived from the absolute [Diq. Psa. 119:131. Feminine active participles such as n1~~ require a different base from the masculine form "1~. The base of the femiiüne form is il'l~, wh ich contains no yod. The form n1~~- is derived from il1~~ by the phonetic p;ocess of substituting the he for the taw [Diq. Esther 2:20]; cf. S2.1.2.5. In a few cases a singular construct form has a feminine ending whereas the attested absolute form does not. This applies, for example, to n~~tP (Psa. 91 :8) as against C~;1P (Mic. 7:3, Hos. 9:7). Two alternatives are offered for the

MORPHOLOGY

67

derivation of this construct form. According to one opinion the base (a.$l) is the attested form c~'PI!i. Another view is that its base is the hypothetical form il~~'PI!i, by analogy with the regular type of derivation. A similar case is that of ",('PrJ (Exod. 28:17). This is said to derive from the hypothetical base ilN~'PrJ rather th;;'~ N~'PI?, which must be the base of the attested plural form c'l:n'Pl? (Ex~d. 25:7 etc.) [Diq. Psa. 91:8]. Occasionally the absolute singular of a feminine noun is not regarded as the ultimate base of the word, but rather the derivation is traced back to a masculine base. The form il1~~, the base of the form n1~~, for example, is said to be itself derived from the (hypotheticaI) masculine form ,~~ [Diq. Esther 2:20]. Similarly, abstract nouns with the feminine ending m- are said to have a base without the m- ending, e.g. 't:1~;:~ (Psa. 22:20) has the base ;:~, m;'I?~ has the base ;'I?~ and m:l(~ has the base 1t~ [Diq. Psa. 22:20]. 2.1.2.1.3. Variant forms of noun When two variant forms of a noun in the absolute state are attested, each is considered to be aseparate noun in its primary form (ism bi-ra'sihi). One is not derived from the other. The two attested forms n~~ (Deut. 14:17 etc.) and ntc~ (Isa. 34:11 etc.), for example, are said to be separate nouns [Diq. Psa. 102:7] with the same meaning. The same applies to variants such as '~111~ - ,~vitc and ":;J~ - "~tc [Diq. Psa. 17:5]. . 2.1.2.1.4. Construct form acting as base In some circumstances the construct state may be posited as the morphological base of an inflected form of a noun. This is the case where the inflected form in question is more c10sely related structurally to the construct state than to the absolute state. Another motivation for this is the desire to avoid deriving inflected forms with variant patterns from one particular pattern of base. In the following examples the term 'conjoined form' (a translation of mur;liif or samu!J.) is equivalent to 'construct form' and 'disjoined form' (a translation of mu!J.rat) is equivalent to 'absolute form': (1)

The form ~~m~ (Psa. 18:36), with patal; after the waw, is derived from the conjoined form n1?~ rather than the disjoined form ilH~. The form derived from the disjoined form would be ~rm~. Likewise, the form ~~tci::l~ (Job. 22:21) is derived from the conjoined ntci::l~ rat her than ilNi::ll'1. [Diq. Psa. 18:36] T

(2)

,

The forms il'1::1111::1 - - : (Num. 28:10) and '''TrJnrJ .. - -:- (Lam. 2:4, Hos. 9:16) have as their base the conjoined forms n~1!1 and '~n~ respectively, rather than the disjoined forms n~w and '~n~. The inflected forms would be different if they had the disjoined forms as their bases. This is shown by the analogy of forms such as '~~1pI?, which is derived from the disjoined form ~~1pI? If it were derived from the conjoined form ~~1pI?, the inflected form would have the pattern '~~1p1? like that of '1~n~ [Diq. Psa. 34:19].

68

CHAPTER TWO

(3)

The form 'n?~~ (Isa. 26:19) is derived from the disjoined form il?~~ but the form 'n~.~~ (Gen. 31:39) is derived from the conjoined form n~~~. If it were from il~~l~ it would be 'J:1~~~. [Diq. Lam. 1:1]

(4)

According to the opinion of one scholar, the conjoined plural forms '1.r1, '1.1p~, etc. must be derived from the conjoined bases '~7, 'W~ and n~ip respectively. This is because the plural conjoined form 't.l:ln with pata'" is derived from the disjoined form C?~ and, by analogy with this, the plural conjoined forms derived from the disjoined forms ,~~ and ,~! would be '1.r! and '1.1p~. [Diq. Psa. 37:14] •

(5)

.. I -

The plural form C'?~~ is derived from the conjoined form ;~~. The conjoined plural '~~~ is derived in turn from the plural C'?~~ rather than directly from the base ;~~. If it were derived from ;~~, it would have the form '?'t~, by analogy with conjoined plural forms such as '1.~"1, '1.1p~ and '!!'tip, which are derived from the bases 'W~ and n~ip respectively. [Diq. Psa. 37:14]

'n,

(6)

The form C~'!?~1p~ (Ezek. 20:18) is derived from the conjoined form, wh ich is '!?~1p~. The form C~'1~~~ (Job 34:25) with qame:j, on the other hand, is derived from the disjoined form C'!~~~, with the pattern of C'~~1p~. [Diq. Job 34:25]

(7)

The form C~'~!~ (Psa. 106:36) is derived from the base :l!~, which is the conjoined form of :l,!~. [Diq. Psa. 106:36]

2.1.2.1.5. Pausal forms It is noted that in some patterns of nouns, pausal forms do not occur in aB words. The nouns ,~~ and '~p., for example, are attested with the pausal forms '1~ and '1~' The nouns n~' and 11~' on the other hand, which have the same pattern, are never found in the form v1'! and l~~ [Diq. Psa. 72:21. 2.1.2.2. Imperative bases of nouns In a number of cases the derivation of a noun form is traced beyond the absolute singular form to an imperative base. This practice is usually appealed to in order to explain structural differences between two types of noun. Differences in closely related patterns of no uns may be explained as the result of differences in the form of the imperative bases from wh ich they are derived, as is illustrated in examples (1) and (2). It is clear that Ibn NüQ, did not believe that all nominal forms ultimately had an imperative base. He states explicitly that some noun forms are not derived from an imperative base (3) but rather are primary bases of the lexical class in question (4). This distinction between a noun that has an imperative as its morphological base and a noun that does not is sometimes used to explain the difference in form between two nouns of closely related patterns, as is seen in (4). Example (5) shows that Ibn NüQ, was not always consistent in his analysis, since he advocates the view here that nouns

69

MORPHOLOGY

with the pattern of "~~ are derived from imperatives, whereas in (4) he prefers to regard such forms as primitive bases that are not derivative from any other base: (1)

The difference in structure between C'?tI~~ (Psa. 26:12) and nouns such as c'''!~9~ (I Chron. 22:3), ;"~r~ (Jud. 6:31) and ;vi1~~ (Num. 18:29) is explained by the fact that C'?tI~~ is derived from the imperative 'tI~~ whereas the other nouns are derived from imperatives of the form '~9, "~r and vi1i~. [Diq. Psa. 26:12]

(2)

The noun r;179 has the pattern of C;P9 and c;'9, but it differs from them in that in the conjoined O.e. construct) form it retains qame$, e.g. n;17~vi~ r;179~ (Psa. 28:8), whereas the other nouns have shewa, viz. c;P~, c;,~. The explanation that is offered is that nouns such as C;P9 and C;'9 are derived from imperative bases with medial waw, viz. c~p and c~', whereas r;17~ is derived from rp without waw. [Diq. Psa.28:8]

(3)

~,:n' invi (Psa. 12:3): This is a word that has no derivation (Iaysa lahii iStiqiiq), Le. it is not derived from an imperative by a process of inflection. [Diq. Psa. 12:3]

(4)

With regard to the forms "~~ and '~D~, the most likely opinion is that these are two different nouns, one type being derived from the imperative and given the form of the noun of patient and the other type being derived (directIy) from the lexical dass in question, as is the case with "~~ and "~~. [Diq. Psa. 102:211

(5)

It is possible that '~'E1 (Psa. 5:2) is a noun derived from an imperative with the form lln with the pattern of '3r~, from which is derived the noun "~~. [Diq. Psa. 5:2]

:

-I

: T

The active and passive participles, which are regarded as nominal forms, are regularly derived from imperative bases. Some anomalous forms are interpreted as participies by arguments based on analogy, e.g. (6)

iTt'

n1~~D 'n1 lW (Prov. 25:19): ... We find an imperative with the form SZ' and it is possible that the passive participle also has the form SZ' (the word iT~' being feminine form of this), just as we find the form :I~vi used as an imperative and also a passive participle, as in iT~~?~ '~~vi (Micah 2:8). The feminine of this is iT~~vi with the pattern oJ iT~~D, as in iT1~D1 iT?l (Isa. 49:21) and also c'~1P;IIi~ iTpD (Cant. 7:3). Accordingly, we argue that, since the form :I~vi is both an imperative and a passive participle, the form ,~~ (the imperative base of n1~~D), which has the pattern of may likewise be either an imperative or a masculine passive participle. [Diq. Provo 25:19]

'n,

70

CHAPTER TWO

2.1.2.3. Past verb bases of nouns In a few cases the morphological base of a noun is said to be a past verb form rather than an imperative. This concept is proposed where the past form exhibits a dose structural relation to the noun in question. It is generally appealed to in order to explain the presence of small differences in related patterns of noun. Examples: (1)

Nouns such as ml~ and mT~, which have qame$ in both the disjoined and conjoined O.e. absolute and construct) forms, are derived from the past form, Le. il~~ and il!~, which also have qame$ in the first syllable. The noun m,~, on the other hand, which has shewa in the disjoined form, is derived from the imperative form, il1~, which has shewa in the first syllable. [Diq. Psa. 49:4]

(2)

A word with the pattern il~l?~ is a passive participle. It is the feminine of the masculine passive participle ::IP~, which is derived from the imperative ::I~ry. A word with the pattern il~~~ with patalJ" on the other hand, is a feminine passive participle that is derived from the past form of the verb il~~~. [Diq. 2 Chron. 10:15]

2.1.2.4. Base of nouns with pronominal suffixes One possibility for explaining the presence of the taw in feminine nouns with suffixes, such as ~~?ryT;l (Psa. 35:28), is that the noun with a suffix is derived from a base with final taw, viz. n~ryT;l [Diq. Psa. 35:28]. This is supported by the fact that such forms with final taw are attested, e.g. n?ryT;l (Jer. 49:25), n?n~ (Psa. 16:6), n'v?r (Exod. 15:2). 2.1.2.5. Phonetic processes As is the case with verbs, noun bases are sometimes said to have undergone phonetic processes in the course of the derivation. This avoided the necessity to posit ad hoc bases for individual nouns of unusual form and allowed various apparently disparate noun forms to be derived from bases of the same pattern. The same processes and terminology are used as those that have been described in S2.1.1.2 concerning verbs. Examples: Addition of letters: (1)

1'~~-'7? niN'~tp (Psa. 19:13): The opinion has been expressed that the word is il!~tp with the pattern of il!':C'1 (Ecc. 5:10 ketiv) and il!':C'P (Isa. 24:12) and that the aleph in niN'~'P is supplementary, like C~N?~ (I Chron. 12:9), the base of wh ich is '~~ without aleph, as in the verse ,~/:)n', '::I:l~ ~$N (Deut. 14:5), and so the aleph in it is supplementary. [Diq. Psa. 19:13] : -:

(2)

.:

T-

The letter he at the end of iln1~il (Psa. 116:15) is added. [Diq. Psa. 116:15] T : T -

71

MORPHOLOGY

(3)

It is possible that the yod in the word n;'~~ (Neh. 12:47) is added and the form is (in origin) n;l~, which is like the form ~'ry;l~~ (cf. Esther

2:9). [Diq. Neh. 12:47] (4)

It is said that the waw in '1:l?? (Job 38:36) is added and that it is (in origin) '~ip. It belongs, therefore, to the lexical class of n'~ip~ T~~1 (Lev. 26:1) and refers to the heart, as is the case with :::I~? n;'~ip~. [Diq. Job 38:36]

(5)

The yod in the word n!7?n (Psa. 62:2) is added. The form is (in origin) n7.)~"', which has the pattern of n,~o (Isa. 49:21) and nl~O (Cant. 7:3). T

T

T

Reduplication of letters (taräduf): (6)

The base of the word n;'~'~ (Psa. 149:6) is '~. This can have the form n:~, from wh ich n;'~ is derived. This, in turn, becomes n;'~'~ by reduplication, like ~'~'1~~ (Lam. 1:20), ~?~7~~;:J (Jer. 4:24). [Diq. Psa. 149:6]

(7)

The form ;?7~ (Job 40:22) is (in origin) ??~ like ,~~, ;"'p. It is a reduplicated form (of ?lr) like 71, 7T~, 7~, 7T~ and :::10, :::I~9. [Diq. Job 40:22]

Elision of a letter: (8)

The aleph in the form C''"!~O~ (Ecc. 4:14) has been elided. The word is (in origin) the form c',"!~o~~, to which it is equivalent in meaning. [Diq. Ecc. 4:14]

Substitution of letters: (9)

In the form n?n~ (Psa. 16:6) a taw has replaced the he, as is the case with n1~r, which also has the form n1~r (Exod. 15:2). Similar to this is n!;:JT;I, n!;:JT;I (Jer. 49:25). [Diq. Psa. 16:6]

(0)

It is likely that n1;7.) (Psa. 9:20 means 'fear' and not 'razor'. It is, therefore, like N1;7.) with aleph, the he being in place of the aleph. [Diq. Psa. 9:211

(1)

According to one scholar, the base of '1~1P (Psa. 102:10) is '~~1P and it should have been, according to rule, like the form '~~~1P1 (Hos. 2:7) but the waw has replaced the yod. [Diq. Psa. 102:10]

The substitution of a letter may be combined with another phonetic process in the formation of word: (2)

The base of the form n~~~IZi~ (Psa. 3:3) is n~~IZi~. A letter he has been added at the end and a taw has been put in pi ace of the original he. This is similar to n1r~, n~1r~. [Diq. Psa. 3:3]

72

CHAPTER TWO

Substitution of vowels: (13)

From the nominal base il7~n~ are derived both the plural conjoined (i.e. construct) form n;1.)n~ (Psa. 8:8) and also the singular conjoined form n~~~, since pata!; and segol may interchange, as we see in 'T~~ (1 Chron. 15:26) and ~iz.i?i (Exod. 31:4). [Diq. Psa. 8:8]

(14)

The pattern of C'~~1.)~ (Psa. 12:2) is equivalent to that of words such as C'''1~'~ and c'~~,~. This is a ca se of segol being used in pi ace of shewa. [Diq. Psa. 12:2]

Quiescence of a letter (15)

It is said that the word nlC~1? (Cant. 5:12) is (in origin) n~?1? but the aleph is not pronounced. If the aleph were pronounced the form would be n~?I? This resembles what is said concerning nlCW~ (2 Sam. 19:43), in which the aleph is not pronounced. If the aleph were pronounced it would be n~?~. [Diq. Cant. 5:12]

(16)

The word lC~iI1~ (Psa. l39:20) has the pattern of not pronounced. [Diq. Psa. l39:20]

'~1.)~,

but the aleph is

The existence of variant inflections of the same word, however, is sometimes explained by positing two bases, one with quiescence of a letter and the other without it: (17)

The form ~'ryi:l~7~ (Psa. 73:28) is derived from the singular base :1~~7~ whereas the form n;:llC?7t is derived from the base :1~lC?7t, in which the aleph is not pronounced. [Diq. Psa. 73:28, cf. Diq. 1 Chron.28:19]

2.1.2.6. Alternative opinions In numerous passages, different opinions are cited concerning the derivation of nouns. As is the case with verbs, one opinion often reflects less tolerance of anomalous bases and a greater readiness to appeal to phonetic processes in order to reconstruct a base form with a pattern that has analogical paralleis elsewhere. On such occasions, Ibn Na/;l sometimes expresses a preference for the derivation that does not involve phonetic processes: (1)

As for ~~~7 (Prov. 3:8), one scholar has said that the form of the noun without a pronominal suffix would be :11t? Another has said that it is derived from 'iz.i, in an analogous fashion to TP, for, just as ~W and ~r~ are derived from TP, ~1.~ is derived from ,iz.i. [Diq. Provo 3:8]

(2)

According to one scholar, the base of the word ;'~~I? (Psa. 89:45) is '~9, with the pattern of ,~~, '~1!', ~~~, and the mem attached to it is

73

MORPHOLOGY

added. Likewise, with regard to ~'1! ~l~;::l '~,~ v11~7;) (Exod. 15: 17) he maintains that the base of the word is v11~. It is more likely, however, that both '~97;) and v11~7;) are nouns of place meaning 'the sanctuary' (i.e. the mem exists in their base). [Diq. Psa. 89:45] (3)

Some people have said that the first mem in C'1·'~~ (Job 9:18) is added and that it is (in origin) C'1'~. Another opinion is that ,;,~~ is a noun in its basic form and also ,;,~ is a noun in its basic form. This view is more plausible. [Diq. Job 9:181

(4)

According to one opinion, the yod in C'~;77;) (Prov. 18:18) is added and it is (in origin) c'n~ (Iike the form in Provo 6:19). According to another opinion, however, the yod in this form is not added. [Diq. Prov.6:191

2.1.2.7. Signs ('aliimiit) of the plural In some passages, the distinguishing features of plural nouns are referred to as the 'signs ('aliimiit) of the plural'. Variant forms of plural inflection are explained by identifying more than one morphological sign of the plural. The variants arise due to the fact that different numbers of these signs may occur in a plural form: C1~?~;r 'J:1'~n (Psa. 132:12): Note that the meaning of

'J:1'l?'

(1)

is 'testimonies'. It is not 'testimony' in the singular. The sign that it is plural is the lJ,olem between the daleth and the taw. If it were a singular form it would be 'J:11l?' like 'J:1?'W. If the form had been '1J'~1, there would be two signs of the plural. In a similar manner, we may say concerning ~~;::l~ (Deut. 28:59) that it is plural with one sign (of the plural), namely the lJ,olem. If it were singular it would be ~~~~. If it were ~~b~ without yod (after the taw), there would be two signs of the plural, one being the lJ,olem and the other the segol under the taw. If it were ~'~;::l~ with yod, there would be three signs of the plural, the two that we have mentioned and the third sign, wh ich is the yod in it. [Diq. Psa. 132:121

(2)

cl1'n;:nc? "Im .....

.:-

••• -

n;n!i)v1~ : :.

l1'PN' (1 Chron. 6:4): Note that there is no '0' ,. :

difference in meaning between c~i::I~? and ci:"!:Ii::1~? In C~;~~?, however, there is one marker of the plural, whereas in ci:"!:I;~~? there are three markers of the plural, the first is lJ,olem between the beth and the waw, the second is the :,ere under the taw and the third is presence of the yod in the word. So, a form such as C~'lJi'I~tp7;)7 is equivalent to c~i'I~tp7;)7 with regard to meaning, and the same applies to any similar words. [Diq. 1 Chron. 6:4]

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CHAPTER TWO

2.1.3. Bases of prepositions and particles No specific technical term is used that distinguishes prepositions and partieles from verbs and nouns. Apreposition is simply referred to as a 'ward' (kalima). When apreposition is inflected with pronominal suffixes, Ibn Nai). sometimes proposes a morphological base ('as/) for the inflected form. This is attested mainly in connection with the inflected forms of the preposition T'?, which differ considerably from the uninflected form. The base of an inflected preposition is determined by the usual principles. As is the case with the verbs and nouns, alternative proposals far the farm of the base are sometimes given. These alternatives gene rally reflect the tension between the desire for the base to be analogaus to same other attested form or, at least, same other proposed base, on the one hand, and the desire for the base to be maximally elose in structure to the inflected form, on the other. An example of this is the discussion of the base of the inflected preposition '~~'? 'from me' in Psa. 18:18. There are two opinions as to the base of this. According to one opinion, the base is TI? This is also the base of the farms '~I? 'from me' (Psa. 18:23 etc.) and ~i1~1? (Job 4:12). The proposal of the base TI? for ~3~,?, therefore, appears to be m'otivated by the desire to find analogy' and regularity between attested forms. The differences in form between '~I? and '~~'? would be explained as arising through phonetic processes in this approach. According to another opinion, the base of '~~'? is T~'? with two mems. In this approach, the principle that there should be' a elose structural relationship between the base and the inflected form is decisive rather than the desire to find an analogy between the bases of the two forms '~~'? and '~I? Phonetic processes are appealed to in order 'to connect variant forms of uninflectable particles and adverbs. Examples: (1)

The rare form Psa.124:3]

(2)

The two adverbs n~ and i1n~ that occur in Ecc1esiastes are considered to be the same ward, the he in the form i1n~ being an 'added' letter. [Diq. Ecc. 4:2]

'!~

is said to be

T~

with an added (zii'id) yod. [Diq.

2.2. Jawhar ('substance') of a word

In various passages of the Diqduq, Ibn Nai). refers to the abstract 'substance' (jawhar) of a word. The term jawhar is borrowed from philosophicalliterature and denotes the underlying essence of a ward that exists on an abstract level. Unlike the morphological base, whether this be an imperative, a noun, or same other grammatical category, the jawhar is not areal linguistic expression (laf?) that can be pronounced. It consists of aseries of letters that are regarded as the core of the ward. The expression 'base of the ward' ('asl al-kalima) is sometimes used in the same sense as 'substance of the ward' (jawhar al-kalima), though normally the term 'a$l is used to designate the morphological base. The term jawhar is occasionally found in the Karaite exegetical texts in the sense of 'abstract root', e.g. Salmon ben Yerui).am: ~i'!) n~ m~;::I;N i1,i1 ,i1U mn~::1 Ni1';» ::1::1,1,) n'::I;N' 'As for n;n~~ (Psa. 51:8), the root substance of this ward is n~

MORPHOLOGY

75

and the beth is attached to it';4 Yefet ben EH: ;"'jnl 1~ tt1nC'K D" "~K 1K C'17K ,~" c~ 1'!)'" ;'~':l'K ';'111 ... ;'~':l'K 'Note that in the word '?If~ (Psa. 6:3) the aleph is not a letter that belongs to the substance of the word ... the substance of the word consists of the two letters mem and lamedh.'5 The term is also used by Saadya in his grammar book (Kitäb Fa:{iJ; Lugat al-'lbräniYYlna), but not with the same sense as in the Karaite texts. In Saadya's work it designates the morphological base form of a word. 6 According to Ibn NuQ., the jawhar existed on an abstract level that lay beneath the morphological processes of derivation. Various letters that are present in the morphological base of a word do not belong to the jawhar. These include various prefixes and suffixes in nouns and verbs. Examples: (1)

In forms such as T;17~, C;i'~, C;'~, ;"WIf, ~~~ and 1~~ the mem does not belong to the substance of the word. [Diq. Psa. 28:8, Diq. 2 Chron. 12:9]

(2)

The form '~r:~ (2 Chron. 10:10) is, in origin, '~~9~. The first nun belongs to the substance of the word, but the second nun is part of the pronominal suffix. [Diq. 2 Chron. 10:10]

The feminine ending of nouns does not belong to their substance. In some passages a taw of the feminine ending in the construct, which does not belong to the substance of the word, is contrasted with cases where a final taw in a word is part of its substance and is not the feminine ending: (3)

In the word n~n7? (Lev. 6:14) the taw belongs to the substance of the word. The word n?n~ (Psa. 53:1) may be the name of the daughter of Ishmael (cf. Gen. 28:9), in which ca se the taw 'belongs to the base' (Le. the substance) as in n~n~. Alternatively, it may denote a kind of musical instrument, in which case it is a conjoined (i.e. construct) form annexed to the following word and the taw does not belong to the substance. [Diq. Psa. 53:1]

Letters that are in the substance do not necessarily have consonantal pronunciation in all inflections of a word. This applies to the letters aleph, waw and yod, which may occur in the substance of words:

(4)

Verbs with final aleph such as K!7? and K?:! have three letters in their substance, including the aleph. [Diq. Psa. 89:11]

(5)

Although the aleph in the form ;'!K~ (Psa. 33:1) is not pronounced, it, nevertheless, belongs to the substance of the word. The imperative is ,~~ and the past ,~~, like 177?1p, 177?W. [Diq. Psa. 33:1]

4 Commentary on Psalms, ed. Marwick, 40. 5 Commentary on Psalms, Bibliotheque Nationale, MS Heb. 286, fol. 37v. 6 Cf. Dotan (1997: 160).

76

CHAPTER TWO

(6)

The substance of the imperative form and aleph. [Diq. Psa. 44:18]

N~

consists of the letters beth

The waw in the nouns ,iil and ;iv belongs to the substance of the word. [Diq. Psa. 148:13] (8)

The yod in forms such as ~~'R~ and of the word. [Diq. Jer. 1:17]

~1'1P~

belongs to the substance

Unlike final aleph, a final he in a verb is not considered to belong to its substance. The substance of verbs such as il;l'I, il'Pl, ilDlr and mlr, therefore, is said to consist of two letters [Diq. Psa. 89:11, P~a. 137:31. The i'~perative of ~J:I'~~ (Isa. 33:1) is il;3il, the substance of which consists of the letters nun and lamedh [Diq. Job 15:29]~ The presence of vowel letters in the orthography does not necessarily reflect the presence of these letters in the substance of the word. Letters that appear in the orthography but do no belong to the substance are said to be 'added' (zä'id). Conversely letters that exist in the substance but do not appear in the orthography are said to be 'elided' (mukta:sar): (9)

In the words ,iil and ;iv the waw belongs to the substance whereas in the words Ti» and vin it does not. This explains why they have different patterns when a pronominal suffix is attached, viz. i,iil and i;iv, on the the one hand, and i'~ and i~~, on the other. [Diq. Psa. 148:13]

(10)

The yod in the middle of the form -"t:!It';?t! (Cant. 3:4) is added and does not belong to the substance of the word. It is for this reason that the vowel is :sere. If the yod belonged to the substance, the form would have /Jireq, viz. "J:lN'~nw. [Diq. Cant. 3:4]

The background of (11) and (12) is that ;'!':I in the sense of 'rampart' does not have yod in the substance whereas ;'!':I in the sense of 'arrny, force' does: (11)

The yod in il?'!':17 (Psa. 48:14) is added and the word means 'to her rampart'. [Diq. Psa. 48:14]

(12)

The form il~7!':1,7 (Psa. 10:8) means 'for your army'. The yod in it has been elided. [Diq. Psa. 10:8]

Occasionally, an imperative morphological base is written with yod in scriptio plena in order to reflect the presence of the yod in the underlying substance and explicitly distingujsh it from imperatives that do not have yod in the substance. Examples: (13)

The imperative base of n~i'1 (1 Chron. 12:18) is n~iil. If the form had been r!,~i" this would be derived from I]'~iil with yod. [Diq. 1 Chron. 12:18]

(14)

The form N~i~ (Psa. 135:7) is derived from N~iil without yod. If it were derived from N'~iil with yod, it would be N'~i~. [Diq. Psa. 135:7]

77

MORPHOLOGY

(15)

The imperative base of ~3~i?~1 (Job 20:15) is N·i?~ with yod, like ::I·W~. [Diq. Job 20:15]

(16)

The imperative of the form I]'~~ (Job 40:23) is I]'~ or I]'~~. [Diq. Psa. 22:10]

This practice is also reflected in the statement that the base of the word ~?'~? 'to her rampart' (Psa. 48:14) is ,~ (written without the yod) [Diq. Psa. 48:14l. The implication is that the yod does not appear in the substance of the word. The gemination of letter mayaiso belong to the substance of a word: (17)

The dagesh that occurs in ~I:)~ (Neh. 8:1 1), ~,,;, (Job 24:24) and ~"1 (Isa. 23:2) belongs to the substance of the words. [Diq. Neh. 8:11]

In so me cases imperative bases of the same pattern may have different underlying structures in their substance: (18)

The imperative n~~ is the base of the form ~~J:I~ (Jer. 1:17), which does not have yod in the substance of the word. The imperative Ci?~ has the same pattern, but has yod in the underlying substance and acts as the base for forms such as ~~'i?~. [Diq. Jer. 1:17]

(19)

The form ~~~~~ (Jer. 9:4) has the imperative base ,~~, which has the same pattern as the imperative 1!.~. The corresponding form derived from 1!.~, however, is ~:l!.~~ without dagesh. This is because dagesh exists in the underlying substance of but not in that of 1!.~. [Diq. Jer. 9:4]

'm

It seems that cases such as these where imperative bases of the same pattern had different derivative inflections led Ibn Nul:t to positing the existence of 'weak' letters and dagesh in the underlying substance. As we have seen, according to the principles of derivation that he folIows, two different forms of inflection should not be derived from bases of the same form. On the surface, pairs such as n~~ and ci?~ do have the same pattern. They must be distinguished, therefore, at the abstract level of jawhar, in order to adhere to the aforementioned principles of derivation. 7 According to Ibn Nul:t, the jawhar did not have a canonical length. It could consist of as Iittle as one letter, as is the case, for example, with verbs such as ~~1!, ~~1! and ~m, where the substance consists of the single letters kaph, teth and 7 This theory of underlying vowel letters appears to be behind so me of the comments on Hebrew orthography that were made by Sahl ben Ma~lial,l in his polemical epistle known as Sefer Tok,.al;at. In this work, Sahl critieises the Hebrew orthography that is used by his Rabbanite opponent, Jacob ben Samuel. Most of the critieisms concern the erroneous writing of vowel letters. In the case of the spelling of the word 111R by Jacob ben Samuel with yod (m'p), Sahl comments: (?,y!m:l) ,)/.)/.) ',,1I, 1111'K 'P" l'l/)?/.) K'l1 ':l K'l1 P K?' "':ll1"P n:ln:l l1nK n:ln:l ,/.):l ", ,:l Y/.)l/)) K?' :l!1~ ?pl/)/.) ?Y 'p,ry 'You have written 111'R with yod, but this is not correct, for it is derived from the lexical dass of l1l1~ 'iP~l (Exod. 34:8). This Oexical dass) would have an imperative with the form 'p,~ with the pattern of :l!1~, and in this no yod is heard' (ed. Pinsker 1860:27).

78

CHAPTER TWO

zayin respectively [Diq. Psa. 55:16]. A word with three letters in the substance is described as 'extensive in letters' (wasi' al-'alJruf) [Diq. Psa. 55:16]. In a few isolated cases, the jawhar is said to include a nominal prefix, e.g.

(20)

The mem in the word C'1~1p~ (Job 41 :17) is said to belong to the jawhar of the word. The ward is equivalent in meaning to '~1p~. [Diq. Job 41 :17]

As has been indicated above, such prefixes of nominals are normally not considered to belong to the substance of the word. It is possible that the term jawhar here is being used to designate the morphological base rat her than the abstract substance. Alternatively, the usage may be explained as a reflection of inconsistency in the level of abstraction to which the term jawhar relates. In this connection it should be noted that the jawhar of a verbal form is generally the jawhar of the imperative base of the particular stern that the verb belongs to. This is demonstrated by references to the presence of yod in the jawhar of :::IW~, which could not be present in the jawhar of :::I~V;. The jawhar of the two sterns of this verb, therefore, would be different. This also indicates that the concept of jawhar did not have a fixed level of abstraction. In Ibn Nui).'s concept of jawhar as the underlying substance of a word we seem here to have the rudiments of a theory of abstract roots with 'hidden' weak and doubled radicals that paralleis some of the central concepts of the theory of I:Iayyuj. 2.3. Lughah

The Arabic word lughah is frequently used in the Diqduq. On a few occasions it has the non-technical sense of 'language', e.g. 'llC'O::l'nt illC, 'the Aramaic language' (Diq. Psa. 116:12), cu,nC,lC illC, 'the language of the Targum (Diq. Dan. 2:9). In most cases it is used as a technical term relating to the lexicon of the language. Its technical usage, however, is not completely consistent and it has two different denotations, which must be carefully distinguished in order to understand the text correctly. On some occasions it refers to what may be glossed the 'lexical class' to wh ich a word belongs, but on others it denotes a specific lexical item. The concept of 'lexical class', to which the term lughah sometimes refers, is an abstract entity that includes linguistic forms sharing a common kernel of meaning and common letters. Such a lexical class does not embrace words that are related in meaning but have no letters in common. This concept of lexical class is, in fact, dependent on the morphological theories described in the previous section. The common letters that embrace all words belonging to a lexical class are in most cases equivalent to the base letters (al-lJurüf al-'asliyya) of the 'substance' (jawhar) of each word. It is impartant to note, however, that the concept of lughah in the sense of lexical class is not the same as that of jawhar. The lughah denotes a class of attested words whereas the jawhar denotes the abstract base of these words. This concept of lughah is found in other medieval Karaite sources. In some texts, such as the lexicon of al-FasI and the works of 'Abü al-Faraj Härün the equivalent Hebrew form 1'1/,IC, is used. The use of this Hebrew term in the sense

79

MORPHOLOGY

of a lexical dass can be found in Masaretic texts. It originates ultimately in the Rabbinic tradition, where it is used broadly in the sense of linguistic form. In the majority of cases the purpose of mentioning the lexical dass of a word in the Diqduq is to elucidate its meaning. In these circumstances the lexical dass is referred to in various ways. One ward is often said to belong together with another ward in the same lughah. The second word is sometimes cited within a phrase to identify its place of occurrence elsewhere in the Bible, e.g. (1)

'~?I.:! C'~~ '~1~1 (Psa. 18:48): The imperative of this is '~1tr and its meaning is 'he has inflicted with plague' from the lexical dass (lughah) of ,~~. [Diq. Psa. 18:48]

(2)

The word l~? has been interpreted as 'whitening and deansing', from the lexical dass of U'~?~ l?lF~ (Isa. 1:18). [Diq. Psa. 9:11

(3)

~l'~~~~ i1~~~7.) ~~, (Psa. 66:1): i1~~~7.) is from the lexical dass of i1?~~~ i"~~ 'W~~ (Amos 2:13) and is a noun meaning 'oppression' in this verse. [Diq. Psa. 66:11

(4)

N'ry 'r,;)r::r '~K! (Psa. 77:11): ... Another scholar has interpreted 'r,;'pr::r as my illnesses in the exile, which are the punishment of the Creator. This is from the lexical dass of ~i1:~rr:r i1i~ (2 Kings 20:1, 2 Chron. 32:24). [Diq. Psa. 77:11:]

On other occasions the lexical dass of the word in question is identified by an Arabic abstract verbal noun, e.g. 'X';N i1l; 'the lexical dass of "watching'" (Diq. Psa. 68:17), i";»n;N i1l; 'the lexical dass of "hanging'" (Diq. Psa. 137:3), i1l; ;N1T;N 'the lexical class of "removing'" (Diq. Psa. 119:18). In a few cases a Hebrew abstract noun is used, e.g. M17.)'7.)n m; 'the lexical class of "'wholeness'" (Diq. Job 12:2), i1!mn i1l; 'the lexical class of "waving'" (Diq. Provo 7:17), i1;;' m; 'the lexical class of "howling'" (Diq. I Sam. 4:19). There is no explicit terminology distinguishing what later came to be known as 'strong' and 'weak' letters. Words, however, that share two 'strong' letters but differ in a third 'weak' letter were still assigned to separate lexical dasses if they were semantically distinct. The imperatives i1~1 'throw' and C1~ 'raise up', for example, belonged to two different lexical classes: TTI

(5)

n~~-'~;,

'i?tpil (Psa. 78:9): It is said that this means 'armed with,

but casting down the bow', Le. they armed themselves for war, but could not prevail and so cast down their bows. 'Cast down' is from the lexical class of C!~ i1~1 (Exod. 15:1). One scholar has interpreted '/?;, as meaning 'lifting up', but this is improbable, since we do not find i1~1 with the sense of 'lifting up'. We do not find this transitive action being expressed by i1/?1, but is rather expressed by the lexical class of c".~, c'"!~, c'"!/? [Diq. Psa. 78:9] Likewise, when a ward with a 'weak' letter shares two 'strong' consonants with a word with a geminated letter, they are assigned to two separate lexical dasses if they are semantically distinct. The lexical class of for example, is not the same as that of l~'~:

i1n

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CHAPTER TWO

(6)

r!t? pi,nt? 'i:!l~~ (Psa. 78:65): One scholar has interpreted Hi'~t? as being derived from the lexical dass of nr!. Another has interpreted it as belonging to the lexical dass of I]~W11"! (Prov. 29:6). [Diq. Psa. 78:65]

These distinctions are consistent with statements found elsewhere that medial waw and yod, on the one hand, and gemination, on the other, belonged to the jawhar of certain words. The words in the lexical dasses referred to above, therefore, would be considered to contain different base letters. The form :11.)', for example, would contain the base letters resh and mem, whereas c,n wo~ld contain the base letters resh, yod, memo ... When words share two base letters and differ in a third base letter, but, unlike the afarementioned cases, have the same meaning, they are usually considered to belong to the same lexical dass, as is shown in the following passages: (7)

IIhi'! "~t? ~7'~~ tnn '~ (Psa. 91 :3): It is said that its imperative is wp~ or w~~. The passive participle of this is W'i':. This is he re an attribute of 'the snare' and not anything else. The intended meaning is that the snare is laid in the necessary manner. We also find (items from) this lexical dass that are formed without yod in the base, for example l'W"~ ,~W~ 1]'~i7l)~n (Isa. 29:21), the imperative of which is wp. [Diq. Psa. 91:3]

(8)

The two imperatives ~" without waw and ~'i' with waw belong to the same lexical dass. From ~" is derived 'IDP~1 (Ezek. 6:9) and from ~,,? is derived ~,,?~ (Psa. 95:10). [Diq. Ezek. 6:9]

In some cases the term lughah is used, rather confusingly, to refer not to a dass of lexical items but to a specific lexical item or farm of ward. In this sense it is synonymous with the term kalima 'word', e.g.

,iKIP

(9)

'~nc~,? '1~,?' (Psa. 116:3): The singular of this would be ,~'?, with the pattern of '~~, '~IP, although the mem in this lexical item (hiidihi al-lughah) does not belong to its substance. [Diq. Psa. 116:3]

(10)

'1"1 T :

iv'I7-'17 (Psa. 41 :4): We do not find this this lexical item (hiidihi ~....

-

al-lughah) elsewhere with yod, for it is like n~,?, the taw of which belongs to its substance, Le. it is analogous to it with regard to pattern. [Diq. Psa. 41:4] Reference is sometimes made to derivation from the lughah. In Diq. 2 Chron. 12:9, for example, we find the phrase 'words that are derived from this lughah' (al-kilam allati tasarrafat min hiidihi al-lughah). In the discussion of u'7iin (Psa. 137:3), the form is said to be 'derived from' (ma'küd min) the lughah of 'hanging' [Diq. Psa. 137:3]. Nominal forms such as "~~ are said to be 'derived from their lughah' (muStaqqa min lughatihii) [Diq. Psa. 102:21]. Derivation from the lughah implies that the word in question is a primitive

81

MORPHOLOGY

form that is not derived from a morphological base, e.g. 'The form ;i?~ (Isa. 49:6) is not derived from the imperative base ;~i! but is a noun derived from its lughah (ism muStaqq min hädihi al-lughah)' [Diq. 2 Chron. 10:15]; 'The form il~N~ (Cant. 2:14) is not a nominal form that has an imperative base like ~7;?W, which is derived from Y~1p. Rather , its status is like that of il~: and il~~, which are not derived from an imperative but from the lughah' [Diq. Cant. 2:141. It also implies that other attested items exist that belong to the same lughah. The statement in Diq. Psa. 25:5, for example, that the word n~~ is a noun 'wh ich is not derived from the lughah' (taysa huwa muStaqq min ·ä·l-lughah) should be interpreted as meaning that it is a unique form and there are no related words that belong together with it to form a lexical dass. On a number of occasions there is reference to 'the base of the lughah' Casl al-lughah). Usually this denotes the jawhar, Le. the abstract base, of the lughah, wh ich underlies one or more morphological bases. In such cases the term lughah would have the indusive sense of 'lexical dass'. We have seen that the term jawhar is used to refer to different levels of abstraction. The 'base of the lughah', however, is always the bedrock of the lexical dass as a whole. This would be the letters that are held in common by the various morphological bases of the lexical dasses. Examples: (11)

:l~!i1 '~~~-n~ n~~l (2 Chron. 12:9): ... the mem in l~~ does not belong to the substance of other words that are derived from this lexical

dass. For we find ,', l~: l~ (Isa. 31 :5), in wh ich there is no memo This applies also to il1~'? and 19~, in that the mem in these nouns does not belong to the base of the lexical dass ('ast al-lughah) from which they are derived. [Diq. 2 Chron. 12:9] (12)

;;-~Niu' C"il ;~:l-'ll (Job 40:20): The words ;~::I and ;~:l' have the same meaning, namely 'produce/yield'. We find a yod in the noun but it does not belong to the base of the lexical dass. Analogous with ;~:l~ are the forms C~P~ and C'"'1~ ,~n~ (Job 39:8). [Diq. Job 40:20]

(13)

(Psa. 32:5): .... The base of this lexical dass has two imperatives (Le. morphological bases). One is ilW and the other is il~.~. [Diq. Psa. 32:5]

:.

• T

•

:

'J:lN~rr l;~

Ibn Nu!) does not develop the concept of 'base of the lexcial dass' at any great length, but it appears to resemble the notion of 'uss 'base' that is used by David ben Abraham al-FaST in his lexicon Kitäb Jämi' al-'Alfä?8 This consisted of the letters that were the common denominators of all morphological bases of a lexical dass. Ibn Nu!) holds that the jawhar of a form such as c~P consists of quph, waw and mem, but assumes, it seems, that the 'base of its lexical dass' would not contain the waw since the waw does not occur in all bases of this dass, e.g. ci?~. This would be in conformity with al-FasI's assignment of the two 8 Cf. al-Fäsi's statement in the introduction to his work: ",n ;"llt':l'''1t eltll"It"1t Tit "'Pl' It;'CIt, eltll"It"1t nlt;'1.l1t ';' '1"n ,,,, 'We state that Hebrew words are based on letters that are the foundation of the words and their base' (ed. Skoss, I, 4).

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CHAPTER TWO

forms c~i' and ci?~ to the 'uss 'base' of quph and memo The process of derivation in the view of Ibn Nül) is as folIows: Base of lexical class > Primitive morphological bases > Secondary morphological bases

The term 'base of the lughah' ('a$l al-lughah) occasionally denotes the morphological base of a word. In such cases the term lughah must have the sense of 'lexical item' or 'word' rather than 'a class of lexical items'. The phrase 'base of the lughah' would be equivalent to 'base of the word' (' a$l al-kalima), which is a common term for the morphological base of the word, e.g. (14)

"'f:I~l1-'~ 11~~7?'? (Psa. 81:1): ... We find the base of this lexical item

('a$l hadihi al-lughah) to be "~, which has the pattern of "11. Just as "'f:I~ is derived from "~, so "'f:l1! is a derivative of "11, as in C~'f:l1! (Ezek. 26:17). [Diq. Psa. 81:11

2.4. Wazn ('pattern') As has been remarked, the notion of morphological pattern is often referred to in statements concerning morphological derivation. A pattern consists of a set number of consonants and a specific se ries of syllables and vowels. The term used to designate this is wazn, which is borrowed from Arabic grammatical terminology. The meaning it has in grammatical contexts is closely related to its usage in Arabic poetics to refer to the prosody, Le. syllabic pattern, in averse. In the Diqduq two or more words may be stated explicity to have the same wazn or it may be indicated simply that one word 'corresponds to' (na?ir) or 'is like' (mit/) one or more others. The pattern is to be inferred from the examples of attested forms that are given. It is not represented by expressing it with general 'paradigm forms', such as forms consisting of the letters '17!), as became the practice later. The patterns of verbal sterns, therefore, are not expressed by the general paradigm terms pi'el, niph'al, hiph'il etc. but are illustrated by citing aseries of individual verbal forms. The consonants of one particular pattern may vary but the syllabic structure and the vowels are fixed. The imperative TP, for example, is said to have the same pattern as l' [Diq. Psa. 28:8] and the noun :l!~ has the same pattern as n~, [Diq. Psa. 34:19]. The statements concerning patterns do not treat each individual word as an independent entity but reflect the notion that in a word some letters belong to the abstract substance (jawhar) or base ('a$l) while others do not. In general, when aseries of words are said to have the same pattern, only the consonants that belong to the jawhar of each word are variable. The letters that do not belong to the jawhar occur in each word that illustrates the pattern and so must have been considered to belong to the pattern itself rather than the jawhar. It follows from this that the form of a word (kalima) is analysed on an abstract level as the combination of the substance (jawhar) with a pattern (wazn). It was this combination that gave rise to areal linguistic form. Any linguistic form, including morphological bases, can be analysed into substance and pattern. We present below illustrations of letters that are represented as belonging to patterns. As a general rule, we may infer that such letters were not considered

83

MORPHOLOGY

to belong to the substance of the word. It should be pointed out, however, that this principle is not followed with complete consistency. In each case two or more words that are said to have the same pattern are cited: (i)

The mater lectionis he of the feminine singular nominal suffix, e.g. m~n~ and i1~!.~ [Diq. Psa. 8:81-

(ii)

The taw of the feminine singular nominal suffix, e.g. [Diq. Psa. 21 :3].

(iii)

The plural endings, e.g. ni!)~~ and and C'~~,~ [Diq. Psa. 12:2].

(iv)

The mater lectionis he with se goi in nominal forms, e.g. , i11W [Diq. Psa. 1:3].

(v)

The prefix mem in nouns, e.g. : 'i!)rl:', ;i'~1:' and ;iptpl:' [Diq. Psa. 19:1], Ti~~, cip~, and ci'~ [Diq. Psa. 28:81-

(vi)

The prefix taw in nouns, e.g. l~l~J.:.I, l~EI~J.:.I and :::I~'~J.:.I [Diq. 2 Chron. 25:24], i1~~!)':', i1~~V;T;I and i1~~lT;l [Diq. Psa. 79:11].

(vii)

The nominal suffix -on, e.g.

li~

nip~~

n~1~

[Diq. Psa. 8:8],

and

n1~~

C'~~!)~, C'''!~,~ i1?~

and

and TiT? [Diq. Psa. 32:5].

(viii) Prefixes of verbs in the derived sterns, e.g. he: i1~~i1 and i1~1i1 [Diq. Psa. 4:4], n~!ry and ,~?ry [Diq. Psa. 18:35], ;;/Dry and Ti:;,ry [Diq. Psa. 8 :8]. nun: ~~tp~ and c??~ [Diq. Psa. 19:4].

(jx)

The mater lectionis he with $ere or segol in verbal forms, e.g. i1!,:!, i1!! and i1~~ [Diq. Psa. 30:2].

(x)

The mater lectionis he with qame$ in suffixes attached to verbs, e.g. the imperatives i1~11, i11~~ and i11~! [Diq. Psa. 34:15].

(xi)

Pronominal suffixes, e.g. "1tp~, "1n~ and "?~1 [Diq. Psa. 1: 1], ~i11W and ~i1~~ [Diq. Psa. 1:3], 'H~?, 'n~~ and 'n~! [Diq. Psa. 9:7], '~?~ and '1?~ [Diq. Psa. 30:7].

If a letter in a form is interpreted as belonging to the substance, it need not appear in words that are said to have the same pattern. In (1), for example, the he in the word n~~ is not interpreted as the prefixed he of the definite article but as a basic (' a$/i) letter of the word, Le. one that belongs to its substance:

nlCi1 ni11C

(Psa. 35:21): It is said that nni1 is a noun with the pattern of c?~, ;?~ and the he in the word belongs to the base. [Diq. Psa.35:21] T ...

,. ';"

~'!)IC : ,.

T 'I

The distinction between letters of the substance and letters of the pattern may prevent words consisting of similar syllabic sequences from being assigned to the same pattern. This is reflected by the following passages: (2)

i1?~ip ~l'~iin1

(Psa. 137:3): Note that ;iil'l would have the pattern of

84

CHAPTER TWO '~ilC, if the taw in it belongs to the base ('a$li, Le. belonging to the substance). If the taw does not belong to the base, it would have the pattern of :l~iM Ühe taw being a component of the pattern). [Diq. Psa. 137:3]

(3)

(Lam. 3:65): It has been said that this has the pattern of from wh ich is derived the conjoined form n~r't. With regard to pattern this is indeed plausible, but it is not workable with regard meaning. This is because we do not find forms from the lughah of 'breaking', to which this belongs, without a mem in the base, for example ~'1~ wr'~~ (Gen. 14:20), ;~lip~ ~H~~ (Hos. 11 :8). Since this is the case, il!~'t is a noun meaning 'breaking', which, on account of the fact that the mem belongs to the base, is similar (in pattern) to ilr~n and ilr~!p, except that it has dagesh whereas ilrm and ilr~!p have no dagesh. It should be noted that the mem in il~r't, on the other hand, does not belong to the base of the lexical class in question. :l?-n~~'t il~r't,

As was remarked above, the principle that letters that are presented as belonging to patterns do not belong to the substance does not appear to be adhered to in all cases. In a few cases, a letter that does not belong to the substance is presented as a variable letter in a pattern. An example of this is the statement that ~'r:m1 has the pattern of ~'ip~~ [Diq. Psa. 25:6]. The implication of this would normaliy be that the pronominal suffix belonged to the pattern but the other letters belonged to the substance of the words. A similar case is the statement that the form C'7~~ has the pattern of c'ip~~ [Diq. Job 40:22]. Elsewhere, however, a mem prefix in a word such as il\1J~~ is presented as belonging to the pattern rat her than the substance. . . Conversely, letters that one would expect to be part of the substance of a verb may occasionally be presented as belonging to the pattern. Medial long vowels represented by waw or yod are sometimes treated as part of the pattern, even it is stated elsewhere that in such forms the waw and yod belong to the substance, e.g. the imperative 1~O is said to have the pattern of ;~rJ and W~; [2 Chron. 28:15] and the form il~~i' is said to be a noun with the pattern of il~~W [Diq. Psa. 9:20]. In other cases, however, they are treated as a variable letter in a pattern and so are treated as if they belong to the substance of the word, e.g. the word ,iw'1? is said to have the pattern of ~i;!p1? [Diq. Psa. 26:12]. If the pattern letters of forms such as il~~i' and il ~~W are the waw and the he, the remaining substance consists in each case of two letters, Ci' and :lW respectively. These would be the letters that would be common to all inflected forms belonging to each lexical class. This corresponds to the concept of abstract root ('uss) that is found in al-FasY's lexicon. Indeed, ilrJ~i' and il:l~W are assigned by alFasT to the roots Ci' and :lw.9 He lists ,iW'1?, on the othe; hand, under the root

9 Kitäb Jämi' al-'Alfä~ 11, 556, 642.

MORPHOLOGY

85

'117\10 wh ich would correspond to Ibn Nül}.'s analysis of the yod as a component of the substance of the word rather than its pattern. We have seen that the term jawhar can be used to refer to various levels of abstraction. The jawhar of a form such as c~p, for example, is sometimes said to contain waw. The notion of substance as the abstract raot which is integrated into patterns seems to have been the lowest level of abstraction. This, as remarked above, corresponds to alFasT's concept of raot ('uss) and also, it seems, to Ibn Nül}.'s notion of 'base of the lexical c1ass' ('a$l al-lughah). Ibn Nül}., however, unlike al-FasT, does not state explicitly his ideas on this issue. As a general rule, the letters belonging to patterns do not inc1ude the supernumerary, added letters that are identified by Ibn Nül}. in various words (see 52.1.1.2, 52.1.2.5). The concept of these supernumerary letters was used to bring unusual forms in line with the more regular forms. They were considered to be redundant letters that were added to patterns. The second yod in the form C!.I!i'~l (2 Chron. 32:30), for example, is said to be added (zä'id) and the form is considered to be have the same pattern as C~~~l [Diq. 2 Chran. 32:301 We may infer from the foregoing analysis of Ibn Nül}.'s theory that a distinction was made between 'letters of the substance' and 'letters of the pattern'. At this point, however, we are going beyond what is explicity stated by hirn. There are c1early paralleis between this notion and the distinction made by Saadya between 'base letters' and 'servile letters'. Saadya divided the Hebrew alphabet into eleven servile, which he presents in the mnemonic l'mW:l C':mtil, and eleven raot letters. l l This was followed by al-FasT, who refers to it explicitly in the introduction to his lexicon. Al-FasT presents the letters in alphabetic order, rat her than in a mnemonic: nWl C?:l"il :llt 12 Ibn Nül}., however, did not make such a generalization. Unlike Saadya, he did not categorize all the letters of the alphabet into one or other of these graups and present them in mnemonic lists. The only presentation of 'servile' letters as a list that is found in the Diqduq is the series nl'N, which includes the letters prefixed to the verbal base to form the future (Lashon 'atid), e.g. (4) When the prefixes nl'N are attached to words with the pattern of '!1"! and lW"!, the forms are: '!11~, '~~~, '~~~, ,~~?, '!11?, ,~~?, lWl? [Diq. Psa. 51 :7]

(5)

According to one opinion the form "l"rl,~ (Psa. 7:6) is derived from an infinitive base "l"rl. Others scholars, who maintain that the letters Ml'N are not attached to infinitives, do not permit this interpretation'. [Diq. Psa. 7:6]

10 Kitäb Jämi' al-'Alfä~ 11, 74. 11 Cf. the introduction to Saadya's Egron, ed. Allony, 161. 12 Ed. Skoss, Kitäb Jämi' al-'Alfä~, I, 11. The division is also followed by MenaJ.!em ben Saruq in his Ma~beret. It is objected to by Dunash ben Labra~, who maintains that , and D are likewise servile letters, as they are used in the hithpa'el after land 11 respectively (Teshuvot against MenaJ.!em, ed. Saenz-Badillos, p. *13). The same objection is found in the critique of Saadya's grammar book, which is attributed, some think erroneously, to Dunash (ed. Schröter, 3). A Hebrew Masoretic text published by Baer and Strack (1879:4) refers to twelve servile letters.

86

CHAPTER TWO

(6)

According to one opinion the imperative of ~'!P:~: (Psa. 45:3) is M~:~: and the past is M~:~:. The forms with the addition of the prefixes m'N would be M~:~~~, 11~:~~~, 11~:~~~, 11~:~~~. [Diq. Psa. 45:3]

This representation of the verbal prefix letters together in a group (nl'N) is found also in al-FasI's lexicon and in the treatise on verbs attributed to Sa'Id, both of which were written at roughly the same period as the Diqduq of Ibn Nrrl:t. It is found also in Saadya's grammatical writings, from where it may have been borrowed by the Karaites. Saadya subdivided the eleven servile letters c':mm l'm'll1~ into particles and prepositions that did not alter the vocalization of a word when they were attached to it, viz. 1/i!);~'11:l, and verbal prefixes that altered the vocalization of the derivational base, which Saadya believed to be a nominal form, viz. m'N.13 Finally we should note a terminological distinction between supernumerary letters and servile letters in that the former are said to be 'added (in excess)' (zäda) whereas the latter are 'combined with' (tarakkaba 'alä) the word, e.g. (7)

When waw is combined with (tarakkaba 'alä) n~~, it becomes n~'1. [Diq. Psa. 27:12]

(8)

n~: ;'?~;[I ~~,~ ~~~ (Psa. 12:7): It is said that ;'?~;[I means 'in a crucible', the beth being combined with (murakkab 'alä) ;'?~. [Diq. Psa. 12:7]

(9)

The word Til/i'? (Ecc. 5:11) is an infinitive with the pattern of 'b~? When a lamedh is combined with it (tarakkaba 'alayhi), the yod is not pronounced. [Diq. Ecc. 5:11]

2.5. Summary 01 the theory 01 word structure and derivational morphology Linguistic forms are divided into morphological bases ('U$üJ) and inflected forms (ta$rilät). The morphological base is a reallinguistic form such as an imperative, noun or infinitive. A word (kalima) that is an inflected form is derived from a morphological base. One morphological base may itself be derived from a more primitive morphologicaI base. When a base is not derivative from any other base it is said to be 'primary' ('awwaJ) or 'in its primary form' (bi-ra'sihi). Any real linguistic form, whether it be a morphological base or an inflected form, has an underlying abstract substance (jawhar). Linguistic forms belong to a lexical dass (lughah). The jawhar of an individual word may not be the same same for all items in the same lexical dass, so it does not correspond to the concept of root as we understand it today. The base of the lexical class ('a$I allughah) is the abstract substance that underlies the primitive bases belonging to the lexical dass. It is this base of the lexical dass that is sometimes presented as the ultimate source of derivation of a word and is dosest to our concept of root. This seems to have corresponded to the notion of 'uss 'root' that was adopted by the lexicographer aI-FasT and consisted of the letters that were the common

13 For the theory of Saadya, see Dotan (1997:112).

MORPHOLOGY

87

denominators of all morphological bases that belonged to the lexical dass. Areal linguistic form can be analysed into the root letters of the lexical dass and the letters and vowels of a pattern (wazn), into which the root letters are integrated. 2.6. Pronouns

The general term that corresponds to our usage of 'pronoun' is 'iSära. The literal sense of this is 'pointing' or 'the element that points', Le. a referential element. This term appears to be used exdusively to designate pronominal suffixes rather than independent pronouns. 14 The 1st and 2nd person forms of a pronominal suffix are sometimes specified by the phrases al-'iSära 'ilayya ('the element pointing to me') and al-'iSära 'ilayka ('the element pointing to you'). A ward with a pronominal suffix is designated by the term muSär ('a ward that is referred [ta somebody/something]'). The forms with 1st and 2nd person suffixes are, likewise, sometimes specified as al-muSär 'ilayya ('a word that is referred to me') and al-muSär 'ilayka ('a ward that is referred to you'). These terms are used in connection with pronominal suffixes on nouns and verbs. The verbal suffixes indude both the object pronominal suffixes and the subject inflectional suffixes of the past verb. They are not used to designate the personal prefixes of the future (yiqtoL) form of the verb. These prefixes are simply referred to as nPN'N, Le. the prefixes, -N, -', -l and -1'1 (see 52.4). Another term that is used to designate 2nd person verbal forms is muwäjaha (Jiterally: 'address'), e.g. lJ'~~ 11:l' ilillN1C'N '::IY'N 'The second person form of the past would be ~'~:' (Diq: psa. 45:3), ':lT 11111'::1 ilillN1C ON':l ::I~'~ D~ry "DDM1 'The meaning of D,?1.:1 is "You will cause to melt", a second person masculine form' (Diq. Psa. 58:9). 2.6.1. Variant forms of pronominal suffixes Variant forms of pronominal suffixes are discussed in same passages. These structural variations are explained in a number of ways. (1)

When a third person feminine suffix is added 10 a future (yiqtoL) form of verb, it may be added directIy to the verb, as in i'I~~7f~l (Gen. 16:7) or it may be preceded by segol, as in ~'J''?~~l (Psa. 105:10). The existence of these two variants requires an explanation. According to one opinion, the form with segol is derived from a verb with an augmented final segol. The form ~T'?~~l, therefore, would be derived from ilT'?~~. This would be analogaus to the attested form il~"!~~! (I Sam. 28:15). According 10 another opinion, a form such as i'I~~7f~l is disjoined (i.e. pausal), whereas a form such as ~T'?~~l is conjoined (i.e. a context form). [Diq. Psa. 105:10]

14 The same term is used by al-Fäsi (cf. Kitäb Jämi' al-'Alfä~ vol. 11, xci-xcii) and

Yefet.

88

CHAPTER TWO

(2)

'1~? 'mi~1?-0~1 (1 Chron. 12:18): Note that 'mi"1? expresses the action of others upon the speaker and refers to their acting deceitfully against hirn. If it expressed the action of the speaker on another the form would be inK 'l!i"17, similarly to 0't?~1p ';J~ 'l!iiz1~~ (Ezek. 5:15) and also '~'1ry J?1~ 'l!i3W-0~ (Deut. 32:41). [Diq. 1 Chron.12:18]

On a number of occasions variant and anomalous farms of suffix are said to have arisen through the operation of phonetic processes on the regular form: (3)

il~'!'1'? n~ '!'~!~1 (Job 39:2): The he in il~'!'1'? is an added letter. It is (in arigin) T'!'1'? [Diq. Job 39:2]

(4)

'l'Pl ... -:- ,iN il"" T:-: (Psa. 139:11): Both the form "Pl .-:.. and the form 'l'Pl . .. -:are used, as is the case with 'tI?tI, 'mntl. Some people have said that the nun is an added letter. [Diq. Psa. 139: 11]

(5)

il~~'~ '~~~ (Job 31 :22): It is said that in i19~'~ the dagesh has been elided from the he, as is the case in il1~ip~ (Lev. 13:4), il? N1~~~ (Num. 32:42). [Diq. Job 31:22]

(6)

O"~N .. . - :'ll . ,', Ouil .. : (Psa. 118: 10): Note that O"~N .. . -: differs from ON' .. ::lN .-: (Zech. 10:10), O~'K~. It is said concerning this that it is the custom of Scripture far patalJ to take the pi ace of $ere on some occasions, for example, '~?'''1~~ (Isa. 56:3), in contrast to '~~''?1p~, 'rt~~~. [Diq. Psa. 118:10]

(7)

il,'n, O::ll' ~n'ui (Psa. 48:14): ... The word il,'n, means 'to her rampart'. Its he is not pronounced (as a consonant) like i11~ip~ (Lev. 13:4) and i1~~?~-'~ (Isa. 21:2). [Diq. Psa. 48:14] T

•• I:

~.

:

•

•

.,

.':

2.6.2. Problems of interpretation of reference In a number of pi aces in the Bible the reference of the subject inflection of a verb or the reference of pronominal suffixes is problematic in the context in wh ich they occur. In such cases, the difficuIty is often solved by offering an interpretation of the reference of the verb that would be appropriate for its form. Two such explanations are iIlustrated in the examples below. These include the interpretation of a verbal form as having the status of an asyndetic relative clause and the attribution of the reference to some referent that is not explicitly mentioned: (1)

'::l"~Pl • : T :

,ui3ll ui",nnl'l (Psa. 103:5): Note, may God grant you support, ': '"..

• ... :

•

that ui:m~J;I is feminine in form, and its meaning is that so me feminine entity 'is renewed'. It does not refer to '~~1~P~, since the forms o'!?~ and o'~~r are masculine in gender. It is also not admissible for us to say that ui1ry~J;I is a second person feminine, since it does not say '~~1~P~ ''P~~ '1P1ry~J;I. It is possible for us to

MORPHOLOGY

89

interpret it as '0 the one who is renewed like the eagle in your youth'. We have a similar usage in Scripture, for example, 1'':'! ,', c'7!l~, where the form is not 1'':'~ in the second person but this is followed by the second person form 'P"1~~ ,', '~!?~W, (Psa. 7:9). A similar case is ~~?~11~'~~ 1~Vi~1, which is followed by ~'ip~ ~';J~ ~~~W (in the second person), but after that in~~~ '~:l '~~~1 ~ilip~ :Ji'~ u.iiD~1 (Deut. 32:15), rat her than '~~~l u.iiDf:1l. [Diq. Psa. 103:5] (2)

il~~ 'tl~ "'? ~l~~ (Psa. 16:2): The word ~l~~ is used to refer to his soul and the meaning is 'you (my soul) have said to the Lord of the Uni verse "You are my master"'. [Diq. Psa. 16:2]

(3)

~1~-'''17;'~ c~i'~ 'I]'? (Job 7:4): The sense is 'My soul counts the hours of the night on account of the agony that I suffer du ring them' ... The form is '''17;' rat her than il117;' since the word u.i~~ in Scripture is used either in the masculine gender or in the feminine, so it is admissible to use the form '''17;' 'it was measuring'. [Diq. Job 7:4]

(4)

iln~ip~

min (Ruth 1:13): It is said that she (Noami) is speaking to

people other than Ruth and Orpah since the (feminine) pronominal suffix (in is referring to Ruth and Orpah .... According to another opinion is referring to the sons, which she mentioned in the words '~I,:?~ C'~~ '7-'i~!! (Ruth 1:11), and the feminine form is used since she is referring to the souls within the body. [Diq. Ruth 1:13]

min)

min

min

2.7. Aramaic and Arabic elements in Hebrew In some cases Ibn Nüb. identifies Aramaic morphological forms that are used in a Hebrew word: (1)

'i~ 'ryi'~~~l.:.1-'~ (Psa. 116:12): ... The pronominal suffix that occurs in it has the form that is customary in the Aramaic language, for example 'ryi'n, 'ryii'W. [Diq. Psa. 116:12]

He cites the opinion that some problematic words may be interpreted as being Arabic: (2)

(Pro. 30:31): ... Some people have said that the word means 'the people with hirn', as in Arabic (al-qawm). [Diq. Pro. 30:311 i~~ C~i'?1$ ,?'?~ C~i',?1$

2.8. The Aramaic 01 Daniel and Ezra The treatment of the Aramaic portions of the Bible in the books of Daniel and Ezra is very sketchy compared to the often detailed and sophisticated analysis of grammatical structures that is found elsewhere. In many of the comments an

90

CHAPTER TWO

Aramaic phrase is simply translated into Arabic. Where there is aremark on grammar, this often consists only of the identification of the grammatical category of the form, without an indication of its derivation. Occasionally references are made to the phonetic processes that are familiar from the treatment of Hebrew, but there is no systematic presentation of morphological bases. For this reason it is difficuIt to reconstruct Ibn NaQ.'s concept of the derivational morphology of Biblical Aramaic. It appears, however, that he follows the same guiding principles regarding the positing of morphological bases as he does in his analysis of Hebrew. Consider, for example, the following comment: (1)

'~1 (Dan. 2:48): This is a past form with the pattern of '~~ (Dan. 2:24 etc.), the imperative of which is n~~. [Diq. Dan. 2:48]

The attested imperative form of the pa'el stern of final weak verbs in Biblical Aramaic has final lJireq (,~~ Ezra 7:25). The statement that the imperative of '~~ is n.~~, could be taken to reflect the tendency of Ibn NaQ. to propose morphological bases that are structurally cIose to the inflected forms derived from them. As we have seen, it was especially important for the future (yiqtol) form to be cIose to the imperative in structure. It is possible that Ibn NaQ. posits the hypothetical imperative form n.~~ as a base for the future form, which, according to rule, would have final $ere: n~~~.

CHAPTER THREE

SYNTAX AND SEMANTICS 3.1. 'Past' and 'future' forms of verb

The suffix conjugation form of the verb (qiitaL) is designated by the Hebrew term '::117 'past' or '::117 1'117' 'past form'. On a number of occasions the word '::117 is vocalized in the medieval manuscripts with qames and pata!} thus: ,~~ (Diq. Psa. 22:6, Psa. 57:2, 2 Chron. 10:15, 2 Chron. 34:25). As has been remarked in the introductory section, it would appear that this is in origin an Aramaic active participle. The plural is expressed by adding the Hebrew feminine plural ending, e.g. m'::I17'N (Diq. Psa. 45:3). The term '::117 is also applied to waw consecutive forms (wayyiqtoL). These are sometimes referred to as nl'N'N '::117, Le. past forms taking the prefixes of the yiqtol form: (1)

(2)

Past forms with the prefixes nl'N such as ~'IfN'l, M?")~NMl .... a past form with the prefixes nl'N, such as ~'1f11'~1, ~'If11'f:1l. [Diq. Psa. 104:4] M!~~jn~ ~'~l71 (Ezra 2:26): The imperative of this is ,~ü or ,~~ with the pattern of nil). The past plural ('iil!.ar al-rabbim) of the latter is ~l~b71 and, in the disjoined form, ~l,~i:l71. The past form without waw is ~l~il), as in ~l~b '~r'!.~~~ "'I;? (Psa. 37:23). [Diq. Ezra 2:26]

The prefix conjugation form of the verb (yiqtoL) is referred to by the Hebrew term ,'n17 'future' or ,'n17 P1l7, 'future form'. Occasionally yiqTol forms are designated by the term nl'N'N 'the forms with the inflectional prefixes nl'N' (Diq. Psa. 45:3). The term ,'n17 is also used in connection with the waw consecutive form waw+ qiiTal, which has future meaning: (3)

(Job 7:4): The meaning is 'My soul counts the hours of the night on account of the agony that I suffer during them'. The imperative of '':!~ is '1~. The past form is ',:!~, and when waw is attached it becomes a future form. The translation of this is 'it was measuring' (kiina yamsa!}u). [Diq. Job 7:4] ::I1~-'':!~~ c~i'~ 'I)~

The Arabic gloss given for the form '':!~~ in (3) shows that a verb designated by the term 'atid was not always interpreted as having a future tense meaning. The waw in waw + qiiTal constructions that refer to the future is sometimes referred to as waw al-'atid: (4)

~'!?~1 ~17If~-'? (Job 29:21): The imperative of ~'!?~1 is '!?~' with the pattern of 'i]!? The past forms are ~'i]~ and ~'!?~. The meaning of ~'!?~ is 'they waited' (intafarü) in the past, whereas the meaning of ~'!?~1 is 'they (will) wait' (yantafirü), the waw being the waw of the future (waw al-'atid). [Diq. Job 29:211

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CHAPTER THREE

Stress position was regarded as a erucial feature of the future waw eonseeutive (waw + qätal). Variation in form was interpreted as refleeting variation in meaning: (5)

Chron. 14:14): It is said that the meaning of ~N,~~ is 'when you have entered'. It is a past form. If it were nN~~, on the other hand, it would be future. So, the meaning is 'when you have entered'. The differenee between ,~N~~ and ~N,~~ is between past and future. In a similar way, '~~tN"? 'n;~~1 (Hos. 2:25) is future, but the form ,', '~ 'T:1l~~1 (Prov. 30:9) is past, as is also C;8i] nNtgtr 'T:1? ?-~1 (Lev. 10:19). [Diq. 1 Chron. 14:14]

(6)

~'~~;N-,~-n~ 'T:1~J~ry1 (I Chron. 17:10): The form is not 'f:1~m'1 sinee

c'J:C~~i] ImJ)~ c~i ~N,~~ (I

'T:1~,!~::r1

is a past form whereas 'f:1~~~::r1 is future. [Diq. 1 Chron.

14:14] Aeeording to one opinion that is eited by Ibn Nül,t, waw+qätal forms with penultimate stress sueh as 'T:1?,~~1 are past forms that have a future meaning. This is glossed by an Arabie future perfeet eonstruetion ('I shall have .. .' ete.): (7)

It is said that whenever the stress is plaeed on the taw (of a verbal

suffix) it is a future form, for example 'Jn~~1 and 'J:I~?~1, and whenever the stress oeeurs before the taw, it is a past form, for example, 'T:11p,1!~1, 'T:1l,7~~1 and 'T:1?,~~} Some people have said that the stress may oeeur in the middle of the word without it being a past form, as in 'T:1?~~1 'rr!l1p1.:! "l9~~ '~ic (Deut. 2:28). Those who oppose this statement claim that 'T:1?'~~1 he re is a past form but its meaning is 'until/so that I shall have eaten' (lJattä yaküna qad 'akaltu). [Diq. Prov.30:9] Where sueh distinetions of stress position are not made (viz. in the 3rd person), it is reeognized that waw + qäfal eonstruetion sometimes must be interpreted as expressing the past. In sueh eases, the waw is said to be 'the waw of eonjunetion' (waw al-nasaq) and so the eonstruetion is not the same as waw + qätal expressing the future, where the waw is designated as the waw al-'atid: (8)

c'~:.zi] ~'~~1 (Ezra 3:10): This means 'and they Iaid the foundation' in the past. The waw is the waw of eonjunetion (waw al-nasaq). [Diq. Ezra 3:10]

In the foregoing examples, a close relationship was found between the form of the verb and the interpretation of its meaning. In a few eases, however, verbs that are formally 'past' are said to be 'future in meaning', usually where the verse is interpreted as prophetie. Conversely, verbs that are formally 'future' are

93

SYNTAX AND SEMANTICS

occasionally interpreted as 'past in meaning':1 (9)

There are past forms that have a future meaning, for example ~~1~ ,', (Psa. 85:2), and many other cases. [Diq. Provo 30:9]2

(10)

C'ptzh uni"" n:ln'? (Psa. 106:18): The text is not c'ptzh un'?r-n with waw, as is the case in ühe preceding clauses) :C1':;J~ n1~-'?~ D~~1 C~1~~ tzi~-'~1T:11 (Psa. 106:17-18), which are past forms. The word Ul1?~, on the other hand, is a future form, but it is past in meaning, as is the case with the form (in the following verse) :l1n~ '?~W-~iI1~~ (Psa. 106:19), which is past in meaning. [Diq. Psa. 106:18] 'TI

•• - ,

TT'i'

''l'I

~'~1

"-1-

3.2. Infinitives As we have seen, the infinitive was believed in some cases to act as the base for finite inflected verbal forms (52.1.1.7). When used without verbal inflections, the infinitive form is neutral as to gender , number, person and tense. The neutrality of the infinitive as to gender leads Ibn Nül;l to interpret a form as an infinitive on some occasions where a form lacks an expected feminine gender marker. As can be seen in example (1) below, the category of infinitive included a wider range of forms than is generally accepted today. These are said to be derived either from the imperative or from the past form of the verb: (1)

l'l?-~t"'?~ ~'~~

l:!'tPKi! (Job 39:16): Note, may God grant you support,

that (although) l!'tPKi! (may be interpreted as) the past form with the pattern of "~tpi!, "l'ptpi! and n'"!?i!, it is he re an infinitive with the pattern of "~tpi!, wh ich is used as an infinitive in ~~ic ;"~1pi! ,~ (Deut. 28:48). We interpret it in this way since, according to the context, it is in the feminine gender, as shown by ~'~~ n~? :li~IJ-'~ c':?l!ry '~~-'?~1 (Job 39:14). If we interpret l1'tPKi! as an infinitive the problem of gender is removed, since infinitives have the same form for masculine and feminine gender. This is analogous to n~1p~ n~? ~l'~~-n~ (Gen. 19:32), where she ühe daughter of Lot) did not say '~7 (although she is addressing her sister). Another example is 'b~ '?~ic~ nlJ~ (Jud. 4:20), where he (Sisera) did not say '1~~ (although addressing a woman, viz. JaeI). So, l!'tPKi! is here an infinitive like the infinitive "~tpi! and like the infinitive i"r~~ as in C1:1 '~'!~~ C;'~ (Jer. 31 :32), which does not have the form 'p'!ni] like c~'"!ni] (Josh. 11:20) and ;"~~i] (Deut. 28:51). Note, may God support you, that the infinitive may be derived from the imperative, for example '~~i], from which is derived ;"~~i] and '~1pi], from which is derived

1 This phenomenon was recognized by al-Qirqisäni (cf. Hirschfeld 1918: 56) and also al-Fäsi (Kitiib Jiimi' al-'Alfii~, vol. I, 12). 2 The same example is cited by al-Qirqisäni and al-Fäsi (see preceding note).

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CHAPTER THREE

and it mayaiso be derived from the past form, as is the case in the previously discussed examples 1!'1!i~::r, "~1p::r and p'rnry. [Diq. Job 39:16] C1'~1p:j,

(2)

i1~~111~ c'~~")~ pin1 (Psa. 119:155): Note, may God support you, that pin1 in this case is an infinitive, like 'i:l~, 'iD~, 'b!, ~iD~, the imperative being Ptl"). We say this because i1~~u1~ is a feminine expression but pin1, if interpreted as a nominal, would be masculine and so this would not be admissible. If, however, you interpret it as an infinitive the problem is removed, for an infinitive is used for masculine, feminine, past, future, plural and singular without changing. It has one form for them all. [Diq. Psa. 119:155]

Infinitives may have final he, e.g. i1"1!i~ i1?~~ '!.Q~ (1 Sam. 1:9) and C~? N'::r-'~~ i1?~~7 (Lev. 11 :39). Such forms, however, cannot take pronominal suffixes. When words of this pattern have pronominal suffixes and the he is replaced by taw, they must be interpreted as nouns, as is the case in in'i1~ (Lev. 13:35) and c~~")~~ (Lev. 16:1). It is said that the distinguishing f~'~ture of the noun ('alamatuhu) is the presence of the taw. [Diq. Neh. 12:451.

3.3. Nouns 3.3.1. Definition of nouns A common way of defining the meaning of a noun is to present it in a phrase consisting of the word ism followed by the Arabic translation of the noun with a definite artide, e.g. i1 :mzi is 'a noun of return' (ism al-rujü'), Le. a noun meaning 'return' [Diq. Psa. 9:20], m,~~ is 'a noun of strength' (ism al-qudra), Le a noun meaning 'strength' [Diq. 22:iÖ], n'~ is 'a noun of the ploughshare' (ism al-sikka), Le. a noun meaning 'ploughshare' [Diq. Psa. 19:141, lI~1p~ is 'a noun of something heard' (ism al-masmü'), Le. a noun referring to 'something heard' [Diq. Psa. 19:4], c~,~~ is 'a noun of a naked person' (ism al-Sa/s.s al-'uryan), Le. a noun meaning 'naked person' [Diq. 2 Chron. 9:41. The use of the Arabic definite artide in such phrases is to express the dass, the sense being 'a noun referring to something from the dass of items that are designated by the term "strength"', 'a noun referring to something from the dass of items that are designated by the term "ploughshare"', etc. 3.3.2. Semantic dassification of nouns In addition to the definition of its particular meaning, a noun is often given a general semantic classification. The semantic categories of noun that are recognized are ism al-jism 'a noun referring to a tangible entity', ism al-'araq. 'a noun referring to an abstract quality that is an attribute of an entity', ism alnaw' 'a noun referring to a dass of entities' and wast 'a noun expressing the attribute of another noun'. Examples:

SYNT AX AND SEMANTICS

95

[sm al-jism ('noun referring to an entity'): ~~9, "~~ [Diq. Psa. 22:20], '~'9~ [Diq. 2 Chron. 28:15], '"1~ [Diq. Provo 1:32], M1n~, hypothetical singular of ni'n~ (Neh. 2:7), [Diq. Neh. 2:7], l~~, singular of c'~~~ (Isa. 32:4) [Diq. ProVo 4:131. In a few cases, a sub-classification is made according to different categories of 'entities', e.g. those that refer to places and those that refer to people [Diq. Ruth 2:1]. [sm al-'aratj ('noun referring to an abstract quality'): 'Hll~ and i'~::zr:r [Diq. Psa. 24:8], '~~ and '"1~ [Diq. Psa. 19:68], M~.~n and M~.m [Diq. Psa. 45:14], M~~~ and M~~u1 [Diq. Psa. 65:2], li'~ [Diq. Psa. 124:51.

It is recognized that many word patterns are used both for nouns referring to an

entity and also for nouns referring to a quality. This is taken into account in the interpretation of a noun with such a pattern and in some cases the question as to which category it should be assigned is left open: (1)

,', (Psa. 24:8): It is said that a word with the pattern of may refer to an entity or to quality. As for an entity, this is found in the verse c~~~~ 'IP~-'~ '!.~ll~ (Num. 18:13), where the '~ll~ ('first fruit') is an entity. Examples of qualities are ,~e~ ('atonement'), i'~::zr:r ('clasping'), the imperatives of which are like '~:[I, i.e. ,~~ and i'~tJ. Likewise m~ is derived from the imperative r.H1. If m~ is interpreted as 'a strong person' (j.e. an entity), then it means 'the Lord, the strong and mighty'. If, on the other hand, m~ is interpreted as 'strength' (j.e. a quality), the meaning would be 'the Lord, the possessor of strength'. Similar to this is the word '~Ill,? in the phrase '" '!.~Ill,? (Isa. 54:13), which is said to refer either to 'the one learning' or to 'the teaching'. [Diq. Psa. 24:8] 'i::Z~1 m~

m~

(2)

'~? n~'~~~ (Psa. 19:8): It is said that '~~ has two meanings. The first is 'a simple person' (referring to an entity), as is the case with '"1~ (Ecc. 2:5) (a noun with the same pattern). (This pattern) mayaiso be used to refer to a quality as is the case with '~~ (Psa. 30:6) and '"19 (Num. 17:25). [Diq. Psa. 19:8]

(3)

M~'~~ ~~9-n~ M1~:I~-'~ (Psa. 45:14): Note that 'i:l~ may be a noun referring to an illustrious person, and the corresonding feminine form would be M1~~, like c;,~, M~~~. The form M1~~ mayaiso be a noun expressing a quality like M~~n and M~~n. [Diq. Psa. 45:14]

Conversely, if there is no parallel for a certain pattern of noun being used for a noun of a particular category, the noun is not interpreted as belonging to such a category: (4)

l'IW't:C7 171;~

'7?~~7~ (Ruth 2:1): It is said that the meaning of 171;~ is

'knowledge' since a word with the pattern of 171;~ either refers to a quality ('aratj), as in '~lip~ '~~ :lW;~~ (Exod. 12:40), or to a place, as

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CHAPTER THREE

in C~'I)~!p;7:) ;~~ (Exod. 12:20 ete.) ... We do not find words with the pattern of :2~;7:) and '?;7:) referring to people. The phrase i'I~'t:C7 171;7:) should, therefore, be interpreted as 'a man of the aequaintanee of her husband'. [Diq. Ruth 2:11 [sm al-naw' ('noun of dass')

This term is used to designate a noun that refers to a group or dass of items rather than a specifie individual item. The identifieation of a noun as an ism alnaw' is often a deviee for solving a problematie ease of number or gender eoneord: (5)

(Psa. 11 :7): ... If somebody objeeted that ''P! is a singular expression and ;7:)'~~ is a plural form, one would reply to hirn that ''P! here may be a noun of dass, analogous to 171!1~-~'~~1 (Isa. 45:8), whieh is a noun of dass. A similar ease is ~i'!P~ n~~ C~ i'1.!117 (Ezek. 22:29). Both 171!1~ and c~ are singular expressions, but their meaning is the dass or group, and so with ,~!, where the meaning may be taken to be 'the group of the people of Israel who deserve salvation will see the building of their sanetuary'. [Diq. Psa. 11:7] ;7:)'.~~ nr.~ ,~!

(6)

~:"I~7;I c'~~ic7:? :I'~?~ 1;w7 (Psa. 68:24): ... The meaning of ~:"I~7;I is 'they lieked'. Although it does not say ~'~?~ niliw7 in the plural, ~'??~ liw7 is used here as a noun referring to a dass, so it is possible to say ~:"I~7;I in the plural. [Diq. Psa. 68:24]

(7)

l'~J.:I ;!~~ (Psa. 42:2): ... The most plausible interpretation (that would explain the feminine verb) is that ;!~ here is a noun of dass like :"In in :"I~~ 'ic~~-'1.!1~ :"I~1m (Exod. 7:21) and also S!:n~~tI ;~J.:I1 (Exod. 8:6), whieh is also a noun of dass. [Diq. Psa. 42:2]

Wa$f

A wa$f is a word that expresses an attribute of another noun. It may aet as appositional modifier of another noun without having a referent of its own, in whieh ease it is juxtaposed with the noun, e.g. :2;~ '~1. A wa$f mayaiso be a noun that expresses an attribute of another noun but has its own independent referent. In the latter cireumstanees the first noun is eonjoined to the noun that funetions as its attribute, e.g. n~~ '~1- The seeond noun in these eireumstanees is a noun of quality (ism al-'arat,l). This eoneept is eonveyed in the following passages: (8)

n7:)IC-':2' '97:) ;!rI'1-;IC' (Psa. 119:43): Note that ,:2, is a noun ~. . . . ;

-:

"

_I

00-

-I

expressing a quality and also n~~ is a noun expressing a quality. We find :2i~ ,:2"1 '::I; (Psa. 45:2), however, where ,:2"1 is a noun expressing a quality but :2;~ is an attribute (wa$f). So, why do we T

T

••

vi", -

,.

T

,.

97

SYNTAX AND SEMANTICS

'?1, where the form is disjoined, on the one hand, and where the form is conjoined, on the other? It is said that the disjoined form '?1 is used since ::Ii~ is identical (in reference) to '?1 and does not in itself refer to anything. In n,?~ '~1, however, the word is conjoined to (a noun referring to) a quality. The word - , is masculine whereas n,?~ is feminine, as shown by n11~~ n,?~~ ';:r~l (Isa. 59:15). A similar situation is found with regard to C?~ l~ (Prov. 10:1), where the word C?? is identical (in reference) to the 'son' and not (a noun referring) to a quality, whereas, in ?~~?~-l~ (1 Sam. 25:17) the word ?~~?~ is (a noun referring) to a quality. So, the word C?? is not referring to a quality that is the attribute (wa$f) of the 'son', but rather is identical in reference to the 'son'. have

::Ii~

n'?~-'~1,

,::1,

(9)

l1?~lrt n'!! nil~? (1 ehron. 28:2): Note that l1?~lrt is a noun that may be used in the sense of 'place of rest' or in the sense of 'rest'. Here it has the sense of 'rest' since the word n'~ is conjoined to a noun expressing an attribute of it (mutjaf 'ilii wa$f fihi). If it were n~~ l1?~lrt, the l1?~lrt would be none other than the n~~ (Le. it would be in apposition), as is the case with ?i'~ n~~ and ?i'~ ?~IJ, for 'what is big' (?i'~) is none other than the 'house' (n~~) or 'the army' (?~IJ). So, l1?~lrt here is a noun meaning 'rest'. It has the pattern of l1~~::Irt and l1?~::Irt, which are also nouns referring to,qualities. [Diq. 1 ehron. 28:2]

It follows from this that a noun acting as an attribute that is preceded by a noun in the conjoined (Le. construct) state must be a noun with its own referent. This is the line of thought behind the following passage: (10)

l~'~ ni'm ~1p~il1 l1~tc (Psa. 74:15): The meaning of W~ here is 'relentlessness and strength' rather than 'firm and strong', for ni'n~, a plural form, is conjoined to the noun expressing a quality. [Diq. Psa. 74:15]

When a noun is conjoined to a numeral, the numeral is regard as a noun of quality (ism al-'ara(j): (11)

'1?~-'1.1iJ~ ni/:)n~ (Psa. 50:10): Note, may God grant you strength, that in the phrase '1?~ '1.1iJ~ the word '11iJ is conjoined to the word '1?~ since '1.1iJ are entities whereas '1?~ is a noun expressing a quality with the meaning of 'the state of being a thousand'. If it had said '1?~ c'''!~ its meaning would be 'a thousand mountains', with the '1?tc referring to the 'mountains'. Since it says '1?~ '1.1iJ its meaning is 'the mountains of thousands' and 'the mountains' are conjoined to a noun of quality. [Diq. Psa. 50:10]

(12)

'?tl li'~ ~iu~~l (2 ehron. 24:8): Note that the construction is not li'~ '?tl. It is said that '?tl is a noun of quality that expresses an attribute

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CHAPTER THREE

of the 'ark', so the word li'~ is conjoined to the word that expresses its attribute. [Diq. 2 Chron. 24:8] A similar concept lies behind (Diq. Psa. 19:10). Here the argument seems to be that the referent of the plural word C'''91V~ cannot be identical with that of the singular form n~~, so the verse ca~T~~t be interpreted as meaning 'The judgements of the· Lord are truth', where 'judgements' would be identified with 'truth': (13)

n~~ "'-'\?~11'~ (Psa. 19:10): Note that n~~ is a singular expression, whereas '\??11'~ is an plural expression. The word n~~, therefore, must be an attribute of C'I:'~I1'~, and so the meaning is 'judgements of truth'. [Diq. Psa. 19:10]3

3.3.3. Agent (ism al-fil'i!) and patient (ism al-maf'ül) The Arabic terms fil'U 'agent' and maf'ül 'patient' are used in connection with the Hebrew participles. They are sometimes combined with the term ism ('noun') in the phrase ism al-fil'U 'noun of agent' and ism al-maf'ül 'noun of patient'. The term ism al-fil'il ('noun of agent') is generally used to denote the morphological entity that we call the active participle and, Iikewise, the term ism al-maf'ül generally denotes what we call the passive participle: (1)

The form '~~::r (Psa. 118:5) has been interpreted by some as 'the one who causes distress'. According this view, the form is a noun of agent (i sm al-fil'i!). [Diq. Psa. 118:5]

(2)

With regard to the phrase "'-n'~ '!1~~ (2 Chron. 8:16), it should be noted that the word '!1~~ has two meanings, analogously to what we stated concerning il'1~~~~~ (2 Chron. 4:3). The first meaning of '!1~~ is 'what is founded', this being a noun of patient (ism al-maf'ül) that refers to the place that is the foundation of the building. [Diq. 2 Chron. 8:16]

In many cases, the simple terms fil'i/ and maf'ül also refer to these morphological forms: (3)

The imperative of

cry'~;U~

(Psa. 35:17) is

;'~11'

with the pattern of

3 Similar concepts can be found in the Bible commentaries of Yefet ben Eli, e.g. his discussion of the phrase 1t7.'1 '1;1~ (Psa. 73:10): e'It?" ?P' e?, It?" ?ltp, ,?:l?1t '?It ')ltir" ,,,, TIt e?ylt'

il'"

J1"!) i',It?1t '?It TIt :ll'!) eCl eclt ,m It?" ?ItP It,,?!: 1t,,?1t ')11' T'" TIt P"It? i"y eCIt It?" TIt' ,?!) e'lt ":l'" :l,,, ?,,, 1t?1:) It'il ,,?It ,?:l?1t It'il Itl:)' il"C!)n 'Note that '1;1~ is conjoined to (the elided word) "land". It says 1t7.'1 and not e'rt7.7,l. If It,?~ were a noun denoting an abstract quality it

could express the attribute of the w~ter. Since it says It,?~, which is a noun denoting an entity, we must interpret it as referring to "the land". The meaning of the phrase would be: 'and the water of this land, which is full of every goodness and full of people' (MS Bibliotheque Nationale, Heb. 288, fol. 6r).

99

SYNTAX AND SEMANTICS

The noun of agent (al-fä'il) is like o~'~w. [Diq. Psa. 35:17]

n~"1.

n~w

like

n~.,

o~'~"

and the plural is

nm and the noun of

(4)

It is said that the imperative of 1~" (Psa. 53:6) is agent (al-fä'il) is n~". [Diq. Psa. 53:6]

(5)

(Psa. 32:0: The imperative of this is nw~ with the pattern of nW~. The noun of patient (al-maf'ül) is '~\v~ with the pattern of '~\v~. If the imperative had been Ni!'~ the noun of patient (al-maf'ül) would be N~\v~. [Diq. Psa. 32:1]

(6)

A noun of patient (al-maf'ül) derived from an imperative with the pattern ?!~ has in principle qame$, as is the case in 1~ ,~~'? (Psa. 87:3), '~2'? ,', u;i'~7 (Isa. 58:13), ::1m1 n!~,? (Isa. 27:10), ~l~~~t:' (Isa. 53:5). [Diq. Psa. 18:4]

Y;i~-'~\v~

?i"'?

If a form is identified as a noun of agent, Ibn Nül) always translates it into

Arabic with a participle rather than a verbal form, since he belives the distinction between a participle and finite verb should be expressed in the interpretation of the text: (7)

(2 Chron. 34:28): It is said that this word is derived from ::1~iN. Its meaning is 'I shall be gathering you, collecting you together' ('akün rjämmak, mubSidak).[Diq. 2 Chron. 34:28] ~~I?N '~~ry

"l9,N, which is a noun of agent with the pattern of

In some cases, the term ism al-fä'il is applied to a noun that is not a participie, according to our view of Hebrew morphology: (8)

The form 'b~ (1 Chron. 15:22) is a noun of agent (ism al-fä'il) analogous to the form in '/!!~f ~'T:lIJ~ ,in~ (Jer. 6:27) and also in ~?'~i!1 piu;~ ,~t:' ?~T; (Jer. 22:3), where piu;~ means 'oppressor' (gäSim). [Diq. 1 Chron. 15:22]

This suggests that the terms ism al-fä'i/ and ism al-maf'ül do not necessarily denote a specific morphological form but may be applied to any noun that expresses the agent or the patient of an action respectively. On a number of occasions, moreover, the terms fä'il and maf'ül refer to the purely semantic entities of 'agent' and 'patient' independently of the noun expressing them. This usa ge is found, for example, in contexts discussing the ambiguity of certain forms of participles as to whether they refer to the agent or the patient of the action: (9)

0iip

(Psa. 19:4): This is not a past form, but here it is noun referring to something heard. It is analogous to the case of 0":10::1 on? Cn?l (Exod. 14:25), which we have discussed before. The pattern of our word is the same as 0~7~. This pattern can be used to refer to the patient (al-maf'ül), as in 0iip Y':tp~, which has the meaning 'heard' and can also be used to refer to the agent (al-fä'il), • T:

Y~tp~ '7~

.:

': T

T: •

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CHAPTER THREE

for example,

which refers to a transitive action, as is seen in 't~ '1J1p1? n,,~-c~~ 1'l~~!J:C1 (Jud. 16:28). It follows that the form c~p would refer to the agent of the action. The form c~~~ mayaiso refer to the patient of the action, in accordance with Ci?!7 CP? (Exod. 21:20). [Diq. Psa. 19:4] (10)

C~~~,

Ci?~':'I?~ :l~iN '~~I? (Psa. 44:17): Note that the imperative is Ci?~,:,;:r and this refers to the agent. This pattern has two uses. One of these uses is to refer to the agent, as is the case here, but it mayaiso refer to the patient as in f)9;-'!n~ O~lr:'1? (Psa. 68:31) and 1'~1 'W~r:'1? vj~ (Prov. 13:7). This (use of Ci?~r:';:r) resembles what we have said concerning ci?!;:r, though it does not resemble it in its pattern, since it refers in some cases to the agent and in other cases to the patient. [Diq. Psa. 44:17]

,il

This ambiguity in the diathesis of the participle is explained in some passages by the argument that forms referring to the patient (Le. functioning as passive participles) are derived from the imperative but the forms referring to the agent (i.e. functioning as active participles) are nouns without an imperative base: (11)

A word of the pattern :ll?~ may be an active or a passive participles. When it is a passive participle, it is derived from the imperative base :l~;:r. When it is a noun of agent, however, it is a noun that is derived directly from the lexical class (without an imperative base). [Diq. 2 Chron. 10:15]

The semantic usage of the terms is also found in ca ses of syntactic ambiguity, where it is unclear which nominal represents the agent and which the patient: (12)

,', I :l~~~ 1'l~'11?~ c'1?1-vj,J:C (Psa. 5:7): Know that it is not clear from these words whether it is the 'man of blood' who abhors the Lord or whether it is the Lord who abhors the man of blood. This is because Scripture did not clarify matters by saying "'-n~ or C'7n-vj'J:C-n~ with the n~ being attached to the patient (al-maf'ül). Now, it is not precluded that the meaning is that it is the man of blood who abhors the Lord of the Uni verse, Le. he abhors obeying hirn. This is because the words :l!~ '.,.tl ,~~~ are the speech of the prophet with the Lord of the Universe, the exalted and mighty. The following verse is also the speech of the prophet with the Lord of the Universe: ~ry'~ Ni:l~ ~19" :l'~ '~~l (Psa. 5:8). So, it is not precluded that it is the man who abhors obeying the Creator. But it is also not precluded that the meaning is that the Creator abhors the man of blood. [Diq. Psa. 5:7]

SYNTAX AND SEMANTICS

101

A person who is a patient in a reciprocal activity is referred to as a 'quasipatient' (Sablh bi-maf'ül): (13)

A f~;' is somebody who considers a matter by hirnself without needing assistance from others regarding it. As for the term f~;l, he is like a patient (Sablh bi-maf'ül), in that the people consult one another. Each listens to and accepts the opinions of his companions and so they all receive advice from one another, in that each one has recourse to the opinion of another in their deliberations. [Diq. 2 Chron. 10:6]

3.4. Definite and indefinite The Hebrew terms P1:17 and '~.~17 are used to designate definite and indefinite nouns respectively. In origin, these appear to be calques of the Arabic grammatical terms mu'arraf and munkar. They were not coined by Ibn NUQ, but must be traced back to an earlier stage in the development of the Karaite grammatical tradition, when Hebrew was used for written expression. A noun is said 10 be definite if it has a prefixed letter he (i.e. the definite artic1e). If the he is elided after apreposition, there remains a 'sign of definiteness' ('alamat al-myudda') in the vowel on the preposition, e.g. cP; (Psa. 72:3), where it is said that the qames is a 'sign of definiteness' and the f~rm is not pausal (disjoined), as is the case in forms such as ,;'? and 1Zi~~? [Diq. Psa. 72:3, Psa. 22:311 In a few cases, a prefixed he is retained in construct (conjoined) forms of a noun. These anomalous cases are not accepted simply as exceptions to the general rule that the definite article is removed on construct forms. Ibn NUQ cites two views regarding the interpretation of the letter he in such forms. One view is to treat the problem in the morphological analysis of the words and to consider the he to be za'id, Le. a supernumerary, added letter: (1)

Chron. 9:26): Note that in the opinion of one scholar the he in n;'~N~ is added, since n;'~N is conjoined to another item. He holds that he O.e. the definite article) is not attached to a word that is conjoined to another item. In a case such as n1!1h~i1 n~F!li1 (2 Kings 16:14) he also claims that the he is added, the construction being (in origin) n~h~ n~r~. A similar example is l'Nil ,n'il (Jud. 16:14), in which the he is likewise added. [Diq. 1 Chron. 9:26] c';:r';~~ n'~ n;'~N~ ;~1 (1

.,'.,'

(2)

T

-

: -

,', n'~ n;:l1p~i1 (Ezra 8:29): It is said that the he at the beginning of the word is added, as we have stated with regard to l1~~ '1J~i1 (Jud. 16:14) and ;~-n'~ n~F!li1 (2 Kings 23:17). [Diq. Ezra 8:29]

According to the second view that is cited by Ibn NUQ, the problem is treated in the semantic interpretation of the letter. The he of the first word in such phrases is considered to be a particle acting as 'a marker of the conjoined O.e. construct) state' ('alamat al-'üj.afa):

102

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N!n~ ,~~;:r-,~ ciY c~ N1~~1 (Ezra 8:21): It is said that the he that is attached to ,~~ is a marker of the conjoined state (' alämat al'üjäta). The construction may be formed with he or may be without he and so we have the form N1n~ ,~~. The form here is like n~~ c~~ (Ezek. 45:16) and W~~ n~~ (Num. 34:2). The he at the front of the word in these constructions and in all others resembling them is interpreted by scholars as a marker of the conjoined state. [Diq. Ezra 8:211

This 'marker of conjoining' would be a particle that is homophonous with the definite article, but opposite to it in function, since the definite article signifies the disjoining of the noun from what folIows. The presence of the definite article is interpreted as a marker of disjoining not only from an adjacent noun but also in cases where a verb folio ws (see S3.7.1 below for details). An example of this is N~~. ,i::l~~ ,', (Isa. 42:13), where the definite article on ,i::l~~ is interpreted as a reflection of the fact that the word is semantically disjoined from the following verb, in that it is not the subject of the verb [Diq. Psa. 3:91. Two explanations are offered for the occurrence of qame$ in the definite form n~~ rat her than segol, which is found in the indefinite form. According to one view the definite form is derived from the base n~ and the indefinite form from the base f1~. Each base would be 'a noun in its primary form' (ism bira'sihi), i.e. one is 'not derivative from another. According to another view, f1~ is the conjoined form and n~ is the disjoined form. The terms conjoined arid disjoined here could refer to the distinction between construct and absolute forms or between contextual and pausal forms (see below S3.7.1). Forms such as m~~ and T1~~ are derived from the conjoined form whereas forms such as n~~, n~~ and n~~ are derived from the disjoined form [Diq. 2 Chron. 9:14]. Various functions are identified for the definite article in addition to that of disjoining the noun from the following word, which we have mentioned above. It is used when the noun refers to a specific referent rather than a general class: (4)

Cl1, ci'v.i C"l'I ~NW' (Psa. 72:3): ... The qame$ (in Cl1,) is a marker of its being adefinite noun, which refers to a specific people ('aSära bihi 'ilä 'am mak$ü$), and not to all of humanity. [Diq. Psa. 72:3] T":

":

.,.

:

•

T T

The definite article is used when the noun has a distributive reference. The question of whether adefinite noun refers to one specific referent or has distributive reference is sometimes left open: (5)

,i""

'l'N'

,i""

'90' (Psa. 22:31): ... Note that the form is sometimes used as adefinite noun referring to one specific generation (jU wäl}id bi'aynihi) and other times refers (distributively) 10 each generation (li-kuli jll wa-jil), which is analogous to ci"? c~~'P "t,)n l'I,i7 (Num. 28:3). As for its use to express a specific generation, this is analogous to l'I~~9 l'Iif'i7 '~~ 'W~ ci"? (Mal. 3: 17). [Diq. Psa. 22:311 -

• T

T

T

-

-

... :

-

103

SYNTAX AND SEMANTICS

The distinction between definite and indefinite may be that definite refers to something that has been mentioned previously whereas an indefinite noun refers to something that has not been mentioned: (6)

;W? '7;'~ii'~7;'~ (Job 27:7): We have seen that in the construction il?~~~~ (Job 24:14) the form is not :lDl:llike ;~P:l here. The reason for this is that ;UI:l is indefinite and it has not been mentioned previously, which would have resulted in its being definite. The phrase :::J~~~, on the other hand, is a description of the man mentioned previously in '~1rp~ C't:C1~ metc. (Job. 24:5 etc.). It is indicated that in the day he kills and also at night he kills Iike a thief, Le. with the wiles of a thief, as it is said (in the first half of the verse): ~~i' c~i'~ ,iN? etc. [Diq. Job 27:7] :m:l 'il' T- • I

T -

:

T -

:

T- :

The letter he that occurs before verbs with the function of a relative partic1e is identified with the definite artic1e or, at least, is said to 'resemble the definite artic1e' (Sabih bi-myuddii'). The term 'he of reference' (he al-'iSiira) is also used in this context. The term 'iSiira is used in connection with pronouns, which are referential elements, and here reflects the aforementioned concept that the definite article refers to a specific referent: (7)

(2 Chron. 29:36): The meaning of 1'?rm is 'what he prepared'. The first he is the 'he of reference' (he al-'iSiira), 1 mean the word is definite. The second he indicates that the word is past. [Diq. 2 Chron. 29:36]

(8)

(Job 41 :25): The (he with) segol in ~iI1~~ resembles the definite article (Sabih bi-myuddd). This may be compared to N~:l7ryry (Josh. 10:24). [Diq. Job 41:25]

c'::r"~~ n~m ;~

n?-',?~,? ~iu~~

3.5. Gender Gender is gene rally designated by the Hebrew terms ':lT 1'111; 'masculine form' and il:::Ji'l 1'111; 'feminine form'. Occasionally the equivalent Arabic grammatical terms are used, viz. mudakkar and mu'annat (e.g. Diq. Psa. 57:2). It is recognized that, in words that have masculine and singular forms, the feminine form may often serve as 'a noun of quality' (ism al-'ararj) referring to an abstract ion rather than a concrete referent, whereas the masucline form normally refers exclusively to a concrete referent: (1)

i/'l~!~~ C'~~:l~ (2 Chron. 4:3): ... The meaning of i/'l~!~ is 'its casting', this being a noun of quality. The base of n~,u" is il~~~!).... The form il~~~!) may have the sense of 'cast, poured out' referring to a feminine noun or the sense of the abstract noun of quality 'casting'. This is because feminine nouns can be used also as abstract nouns of quality. Another example is il1~ which may refer to a woman or have the sense of 'adversity'. [Diq. 2 Chron. 4:3]

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(2)

n~~~ m~ (Prov. 10:10): The meaning of n~~~ is 'trouble, hardship'. It is feminine gender. The masculine form is :J~W, with the pattern of :J!~ and '~9 and the form of the noun when referring to a female is iI~~~, iI?~9. It is a custom of Scripture to give a noun referring to a female and a noun referring to an abstract quality the same pattern. [Diq. Provo 10:10]

(3)

~'~,~~-,~ nip,~~ (Psa. 45:9): The singular is iI~'~~. This is a word with a pattern that may be a feminine noun (Le. referring to a feminine entity) and also may be an abstract noun of quality. We find, for example, '~i~ '~'''!~ (Num. 16:2). The singular form would be N'''!~ (referring to a man) and the feminine iI~'''!~, which would refer to a woman. iI~'''!~ is also used as an abstract noun, as in N1~~ iI~',,!~iTnl$ ~'?~ (Jonah 3:2). [Diq. Psa. 45:9]

It is recognized that some nouns are used with both genders without any change in form: (4)

C'''!~'~ iI~'m~ ~'~'~ (Psa. 17:2): This (noun) is feminine in gender. It is

sometimes also masculine, as in ni'! ~N1~ ~'r~ (Prov. 23:33). [Diq. Psa. 17:2] (5)

UP1'1'I C"'Cllil '~P (Ecc. 10:15): It is said that the word '~P is used in botb the masculine and the feminine genders. [Diq. Ecc. 10:15]

(6)

~l'~~'? n~~ ~31ip (2 Chron. 14:6): According to one opinion ~31ip means 'its customary way' ('ahduhu), referring to 'the land', for 'the land' may be used (not only in the feminine gender) but also in the masculine, for example, n~~ C~K N~rN'" (Gen. 13:6). [Diq. 2 Chron. 14:6]

-: 1 - :

•• : -

- '"'

- '"I

Ibn Nu!) cites a grammatical tradition that identifies a difference in the meaning of such nouns according to their gender. The argument appears to be that the masculine forms refer to the entity itself wbereas the feminine forms refer to the abstract quality associated with the entity, Le. the masculine form is ism aljism whereas the feminine is ism al-'aracj,. This would be an analogical extension of the semantic distinction between masculine and feminine forms such as ,~ il1~ and N'''!~ - iI~'''!~ discussed above to gender differences in nouns of single form. Ibn Nu!), however, rejects this argument and takes the view that there may be free variation in the gender of inanimate objects, which have no natural gender: (7)

1%1N ,'n'1%1~ (Psa. 104:4): We find that all instances of the word 1%1~ are feminine in gen der except in three places, where it is masculine, these being ~~; 1%1~ (Psa. 104:4), lill1p~~ N~: v1~-'~ (Jer. 48:45) and "9l-N', 1I1N ~iI'::INI'I (Job 20:26), rather than iI"U One scholar has said that the cases that are masculine refer to the fire itself (nafs al-när), rather than its quality of burning and giving ~iI; ••

..

T

I T

I

T'..

..., I T

I

T T'..

SYNTAX AND SEMANTICS

105

light. 4 When it has feminine gen der it refers to burning fire that has light. Likewise, when the word u;~~ is used in the masculine it refers to the body (of the sun) itself, but when it is feminine it refers to the rays and the light. This, however, is a weak argument. The most preferable view to take is that, whenever we find something expressed in both the masculine and the feminine gender , we should not make this a problematic issue, for it cannot be preduded that a lexical item (lughah) can be given two variant forms. This is so especially since items such as the sun, fire, wind and the Iike are not living entities. (If they were Iiving entities) you could object that a male person cannot be expressed (by a word) in the feminine gender. It is preferable, therefore, to follow the practice that is found in Scripture, and state that a thing may be made either masculine or feminine in the language when there is nothing preventing this. [Diq. Psa. 104:4] When a noun that is normally masculine is used in the feminine, it may be interpreted as a collective noun referring to a dass (ism al-naw') rat her than an individual: (8)

l'~1J ;~~~ (Psa. 42:2): ... The most plausible interpretation is that ;~~ in this case is a noun of dass like ;':1 in ;'~r:? 'N~~-'~~ ;'~1t11 (Exod. 7:21) and also ~~'1~~tI ;~m (Exod. 8:6), which is also a noun of dass. [Diq. Psa. 42:2]

When a fully masculine form of a verb occurs with a noun that is normally feminine, the difficulty is sometimes solved by the claim that the masculine form of the verb can be used with either masculine or feminine nouns. This appears to be an extension of the theory of the elision of feminine markers (see 52.1.1.8), though there is no explicit statement to this effect: (9)

~? mr1 ~~?~IP-;'~ (Esther 5:6): It does not say ~? m~J:l1. This issue resembles that of ;'?N?1t ;,~~~ (Exod. 31:15, Lev. 11:32) as opposed to ;'?N?I? il~~!:1 (Exod. 35:2 etc.). When it is stated that something/somebody is/will be such-and-such or does/will do suchand-such (kadä yakünu, kadä yaf'alu), it is a custom of Scripture to express this in either the masculine or the feminine, for example '~ il?~nf ;'1~~ ;,~~~ (Deut. 22:23), where the form is not ;'~~J:l, and similarly "'I!i-nilf ~N~~-C~ (Jud. 21:21), where the form is not 'N~\"! nor il~N~\"!. The form m!~1 resembles these cases. [Diq. Esther 5:6]

In (10) two different opinions are cited, one holding that the noun is of variable gender and the other that the verb may be used for both genders: 4 This is a free paraphrase. The literal rendering is: 'when it is not burning and giving

light.'

106 (10)

CHAPTER THREE

l"I1'~~~ nr:llrn~ K~: (Dan. 8:9): It does not say l"I~~:. It is said that (the word n~) can be used in either the masculine or the feminine gender. According to another opinion, it is analogous to Klre~ nKT? l"I~Z:C (Gen. 2:23) ... and also l"I?~n1l"11~~ l"I~~~ '~ (Deut. 22:23).

In the majority of cases, however, this argument of variability or neutralization of gender is not appealed to and the apparent lack of concord between a noun and a verb or adjective is explained in other ways. As we have seen (53.2), the apparent occurrence of masculine forms where feminine ones are expected is sometimes explained by interpreting the form as an infinitive, which is neutral as to gender , e.g. l"I~~1Z1~ C'~~l1:? vi"1 (Diq. Psa. 119:155) and i'I?-K;~ ~'~~ 1!'1P~;:t (Diq. Job 39:16). A feminine noun that is followed by an attribute without feminine agreement may be interpreted as being conjoined to the following word in the construct state. The second word would, therefore, be a noun of quality (ism al-'aratj.) with its own referent: (11)

"~~ n~'W~~ (2 Chron. 2:4): Note that n~l~~ is a feminine in gender. We find the word "~~ being used for both masculine and feminine, for example, in "~~ ,~ ni?~rr7 (Exod. 27:20 etc.), the word '.~ is masculine, but in "~~ n?i17 (Exod. 29:42 etc.) l"I?i17 is feminine. If, however, we interpret "~~ n?17 as 'a burnt offering of perpetuity', we free ourselves from the problem. This is because 'perpetuity' is an expression that can be used with a masculine or feminine J.loun. So, when we find phrases such as "~~ n~l.~~ and "~~ n?17, the word "~~ should be interpreted as 'perpetuity', since the (initial words) are conjoined to it. In phrases such as "~~ ,~, however, "~~ should be interpreted as 'perpetual', since 'what is perpetual' is the 'light' (,~). The word ,~ is masculine in gender. If it were feminine, the word following it would be feminine. We do not find in our language the form l"IT~~, so what we state above is plausible, namely that "~~ can be used with the sense of 'perpetual' or with the sense of 'perpetuity'. [Diq. 2 Chron. 2:4]

The lack of agreement between a feminine noun and averb, participle or adjective may sometimes be explained by the argument that the subject of the verb or participle is in fact some other referent: (12)

,~~ il'~~ ~~~ (Lam. 2:4): The word ~~~ is masculine but l'~Z is feminine. It is said that ~~~ is adescription of the Creator, of exalted name, and that the meaning is 'He took up position with his power like somebody laying siege'. [Diq. Lam. 2:4]

(13)

~??~ '~'::I 'n!lw n17" "~K '::I?-,1ti. (Job 33:3): The word '~'::I is an T" -: .. ',' masculine expression, but n~,,! has feminine gender . The word '~'~, therefore, must refer to the word '~1, which is the speech itself. In .. •

T

-

T

:

-

-:

T

107

SYNTAX AND SEMANTICS

this way the interpretation of the verse becomes possible: 'My speech (is spoken) in the uprightness of my heart and the knowledge of my lips is also (spoken) in uprightness, and my lips have spoken with a choice speech'. [Diq. Job 33:3] (14)

:I~!~

n;'n7Jn

C~~1p l1~i~ :I~~~ n~i'r~ '~f~ (Ezra 8:27): Note that :I~~1? and

C~~1p are masculine expressions whereas l1~i~ is feminine .... Any attributive element in this verse that is in the masculine gender refers to the vessels. This applies to two items, one being :I~~1? and the other c~~1p. As for l1~i~, this is feminine and refers to the bronze that is mentioned in the verse. [Diq. Ezra 8:27]

(15)

lZif?i7J TI.'!~ c1~ n,,!"1ry (Prov. 29:25): The word n,,:!"1ry is feminine in gender and TI.'!~ is masculine. It is said that m~ refers to the 'man' (c1~) and the sense of the passage is that, when a person is anxious of something about which there are no grounds for anxiety, he makes asnare for hirnself. [Diq. Provo 29:25]

A second interpretation that is cited for Provo 29:25 is that the phrase tVf?i7J has the sense of 'one who sets asnares', Le. it is an asyndetic relative clause: (16)

m~

lZif?i7J m~ c1~ n,,!"1ry (Prov. 29:25): ... Another interpretation is: The anxiety of a man sterns from the hand of one who sets asnare for people, but whoever trusts in the Lord of the Universe is kept safe. [Diq. Provo 29:25]

Unusual occurrences of feminine forms are sometimes explained by attributing the feminine reference to 'the soul' (tV~:) of the person or animal that is involved: (17)

l'~1J .,!~~ (Psa. 42:2): According to one opinion, l'~1J relates to the soul of the deer, in parallel to what is said (in what folIows): '1!i~~ T~ l'~1J in the feminine .... Those who interpret l'~1J as referring to the "~~1 (11 soul of the deer state that this resembles the passage ~~~lJ Sam. 13:39), by which 'the soul of David' is intended. [Diq. Psa. 42:2]

'n

(18)

'n-p n~~~ '!.~"! (Ecc. 1:1): The word n~~p is a feminine noun. It is said that it refers to the soul of Solomon, as is the case in 'n "~~1 ~~~lJ (2 Sam 13:39), where 'n u1~~ ('the soul of David') is intended.

[Diq. Ecc. 1:11

Problematic feminine forms are sometimes explained as referring to a variety of other nouns of feminine gender that are not explicity mentioned: (19)

Ti7J7~~ l~1p1J l'I~ C'~?'? '''!1P izI!.~~ (Psa. 68:15): This means: When Shaddai spreads, Le. when you, 0 Shaddai, spread out the kings in this land, this is what snows upon them'. The phrase Ti7J7~~ is said to

108

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mean 'on their body, their form' .... It is said that the form l;U;1'I is feminine and refers to the c10uds from which rains and snow characteristically fall. We find the word far 'c1oud' with a feminine form, as in ;'H~ "?~-l~1pf:l (Job. 3:5). Likewise we find ;'~l:'~ ::I~ (I Kings. 18:44). [Diq. Psa. 68:15] •• I

(20)

-

T~f N~;' ;':~ nNT n~1? ;'~1P"~! (Psa. 73:16): The feminine form

nNT refers to the thought (;,~~n9), whereas the masculine farm N~;' refers to the action itself. This resembles C'7'7~ l;~ N~;'1 ;,~r N';:J '~ (Job 31:11). [Diq. Psa. 73:16] (21)

(Job 34:33): This means 'As for what is with you (Le. present behaviour), will he give you recompense for it?'. The import of this is: You do not show gratitude or contrition, nor do you acknowledge the truth (of your actions). If you had these qualities, he would make recompense to you and relieve you of what you are undergoing. The word ;'~~,?1P~ is referring to something feminine. It is said that (the pronominal suffix) refers to the word ;'1;1'1 ('confession'), wh ich is something intended (in the prevous context but not explicity mentioned), as in ;'~1~ ;, ~?1p~~1 (Gen. 15:6), where (the pronominal suffix) refers to the word m~N;' ('belief), although this Os not explicitly mentioned but) is known from (the context on the story. Likewise, since Elihu says to Job 'You are not such a person as says "If I have done iniquity, I will do it no more'" (Job 34:32), the ward il~7;'71P? refers to the word ;'1;1'1, i.e. 'acknowledging/confessing'. [Diq. Job 34:33] ;'!~'?1P~ ~'P~~i]

YOUf

T T -:-

3.6. Intransitive and transitive verbs The terms that are used to refer to the intransitive or transitive nature of a verb are li'l fi al-nals 'action within oneself and li'l fi al-gayr/bi-l-gayrlli-l-gayr 'action on another'. The term li'l here is used in the semantic sense of 'action' that is expressed by the verb and does not refer to the verb as a morphological entity. Occasionally, however, one comes across the phrases 'amr li al-nals and 'amr li al-gayr. The term 'amr, which usually refers to the marphological base of averb, is here used as a general term for 'verb'. An infinitive (masdar) may also be c1assified as li al-nals or fi al-gayr [Diq.Psa. 68:31. The difference between li'l li al-nals and li'l fi al-gayr is that the latter involves a patient of the action whereas the former does not. Verbs that express an action fi al-nals inc1ude those that have no object complements, e.g. ~'~1PJ:I-N;1 (Lev. 19:11) [Diq. Psa. 7:15], ~l~;ll '~~-'!.~~7? "'~ (Psa. 37:23) [Diq. Psa. 7:81. . . . .. .. The distinction between li'l li al-nals and li'l fi al-gayr is not, however, always as clear as one might expect. The reason far this is that the criterion for assigning the action expressed by the verb to one of these categories is not the

SYNTAX AND SEMANTICS

109

occurrence of a grammatical direct object but rat her the existence on the semantic level of a patient that is involved in the activity denoted by the verb. The patient of the action may be expressed on the grammatical level by a prepositional phrase. For example, the verbs in the expressions '~t1~T;I "Q~-C~ C~r:!T;I C'~I!' '~~-C~ 'With the loyal you act loyally and wit the blameless you act blamelessly' (Psa. 18:26) and '~~~T;I u.ii?~-c~1 '1~~T;I '1rc~ 'With the pure you act purely and with the crooked you act crookedly' (Psa. 18:27) are said to express actions 'on another person' Caf'äl taf'al bi-gayrika) [Diq. Psa. 18:26]. The crucial feature of the action, it seems, is that it has a direct effect on the referent of the noun that occurs in the prepostional phrase. Here the sense is that the actions of God bring about a beneficial or adverse effect on the people in question. Similarly, the verb j1~~~~1 in the verseC'T;l1p?~~ 'P~ '\!!P~ ntl~-C~~ j1~~~~1 'that 1 may take revenge against the Philistine far one of my two eyes' (Jud. 16:28) is regarded as expressing an action fl al-gayr. Here, also, the referent 'the PhiIistines' in the prepositional phrase is directly affected by the action [Diq. Psa. 19:41 If the item that occurs in a prepositional phrase is not perceived as being directly affected by the action, the verb is said to be fi al-nafs, e.g. ~!)n C'1!1?~~1 cry'1.t!~ 'The men pursued after them' but could not catch them, since they were hi·dden in Rahab's house (Josh. 2:7) [Diq. Psa. 119:491 Conversely, a verb may take a grammatical direct object and be classified as fi'l fi al-nafs if the action does not have a direct effect on the referent of the grammatical object. The actions expressed in the phrases ~~1ic~ C'1!l~,? n1~1 'The assembly of the nations surround you' (Psa. 7:8) and ~n~r~-n~ j111b~1 'And 1 go around your altar' (Psa. 26:6), far example, are said to be fi al-nafs [Diq. Psa. 7:8, 26:61 Although the verb in these phrases takes a grammatical object, on the semantic level the referent of the object is not directly effected by the action but is circumstantial to it. The verb in the phrase c?'7?in~ j11~-'~1 (Isa. 51 :2) is said to express on action fi al-nafs. This is because the meaning is 'to Sarah who suffered birth-pangs with you O.e. gave birth to you)' (känat tatamakkar;l bikum) and the referent of the pronominal suffix is considered to be circumstantial to the action rather than being directly affected by it [Diq. Psa. 7:81 A similar case is n~-'~t1~ j1~ry (Psa. 7:15), which is glossed as yatamakkar;l bi-l-'ifk ('He suffers birth-pangs with evil' i.e. he gives birth to evi!) and is, therefare, classified as an action fi al-nafs [Diq. Psa. 7:151 Verbs of perception and other mental processes are classified as fi al-nafs even when they take a grammatical direct object, so long as the object is not effected by the activity. The verbs j1~1 'to see' and j1'!1~ 'to forget', for example, are said to be activities fi al-nafs but may nevertheless take a grammatical object, as in j11i~ ''''1!1? 'I have forgotten prosperity' (Lam. 3:17) [Diq. Provo 13:6, Diq. Job 39:171 A verb may have a usage that is classified as fl al-gayr and also one that is classified as fi al-nafs. The distinction is generally reflected by the presence or absence of an object. The verb ~i:m, for example, may be used fi al-gayr and take an object, as in i~~ Nl;P? C~? ~~& (Psa. 105:25). It can also be used fi al-nafs, as in 11? ~~~ i'l1~;P~ (Lev. 13:20). As in other cases, however, the crucial feature of the activity that determines the classification is whether there is a patient that

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isdirectly affected by the activity. This is shown by the two usages of the verb '\"1. In ':I1~~~ CP.11f:1 P 'Pursue them thus with your tempest' (Psa. 83:16), where the patient is 'dearly presumed to be affected by the action, it is classified as fi al-gayr. On the other hand, in ~11 C~'1n!t ~Di1 C'~?~~1 'And the men pursued after them' (Josh. 2:7), where the men of Jericho go out in futile pursuit of the Israelite spies who are hidden in Rahab's house, the verb is classified as fi al-nats [Diq. Psa. 119:491 If the activity of a verb may reasonably be considered to have an effect on a patient but no patient is specified in the clause, the activity is classified as fi alnats. The verb m?W1ry 'We have done evil' (Dan. 9:5), for example, is said to be fi al-nats, although the nature of the action may appear to be similar in nature to that expressed by the phrase ;~~~f:I tz.ii?~-c~1 'and with the crooked you act crookedly' (Psa. 18:27), which is classified as fi al-gayr. The crucial difference appears to be that in the latter the patient of the action is specified. A verb is sometimes classified as fi al-gayr without a patient being mentioned in the same clause. In such cases, however, it is clear from the preceding context that the action has a specific patient. The imperative verb form ~?;n, for example, is classified as fi al-gayr in the following verse: ;~~ tz.i~ ~'?~-1~1 n~~I.!It1-n~ "j2 n1v.~-;~ nvP? ~?;n1 n1b~ c'i1'1 JHp~t1 'Take your censer and put fire therein from off the altar, and lay incense on it, and carry it quickly to the congregation' (Num. 17:11). Although the verb ~?;n does not have an explicit direct object here, it is clear from the context that the patient is 'the censer' [Diq. Job 9:151. The classification of the activity of averb, therefore, is determined not only by the inherent nature of the activity but also by the mention of specific patients that are involved in the activity. The term fi al-nats includes also the action expressed by the passive verbal forms of the pu'al and hoph'al sterns. In a passive construction the patient of the action is referred to in the form of the grammatical subject but the agent is generally left unspecified. For an activity to be classified as fi al-gayr, therefore, it is necessary not only for the patient to be specified but also the agent. In the commentary to the Aramaic section of the Bible, the Aramaic passive verbal forms are likewise classified as ti al-nats. This applies, for example, to the forms l;nn?~ ~'1~ 'blessed be their God' (Dan. 3:28) [Diq. Dan. 2:19] and '1~, (Ezra 4:18) [Diq. Dan. 2:291 . In some cases, the classification of the activity of the verb appears to reflect an exegesis that is based on theological considerations. An example of this is the interpretation of the verbs CY!~ and n~~T that occur in the following verses from Balaam's first oracle: ,', C»T lc"; CYTlC m.)~ (Num. 23:8) and ;)('111' n7.l»T n:l;~ (Num. 23:7). Ibn Nrrl,l classifies these as ~~pr~ssing activities that ~~~ tr~l-~~ts. The implication is that the grammatical object (Le. Israel) is not considered to be affected by Balaam's actions. According to this interpretation the verses could be rendered 'What use would it be for me to defy what the Lord has not defied' and 'Corne, be defiant towards Israel' (without Israel being affected by such defiance) [Diq. Job 9:151 It is recognized that the nature of the activity expressed by the verb is often related to the morphological pattern of the verb. Two verbs from the same lexical class (Lughah), or root as we would say, may be ti al-nats when having

SYNTAX AND SEMANTICS

111

one pattern and fl al-gayr when having another. The verb ;,?n 'be iIl', for example, is fl al-nats whereas ;,~ry 'cause to be ill' is ti al-gayr [Diq. Psa. 77:111. The verb ;,W~ 'forget' is fl al-nats whereas the verb ;'WiJ 'cause to forget' is ti algayr [Diq. Job 39:171 The verb ~~U; 'return' is ti al-nats whereas ~~iu; 'cause to return' is ti al-gayr [Diq. Psa. 84:111. In a few cases, different properties of transitivity are attributed to two bases of what we would nowadays consider to be the same verbal stern. In the discussion of the verb in C'!!) ;"" 'l'P 'l'P (Lam. 1:16), for example, it is stated that verbs with the imperative Tbas~ ,,~ ~r '1~ with yod may be ti al-nats or ti al-gayr whereas verbs with the base ,~. are aiways ti al-nats. It follows that in verses such as C'!!) ;"" 'l'P 'l'P (Lam. 1:16) and 'pp n,' C'7r'l?g (Psa. 119: 136), in which th~ pa~ticipi~ ~~d perfect forms hav~ t'he b~~e i~~ o~ :il~, the verb should be interpreted as ti al-gayr with 'my eye(s)' as the agent of the action. In a verse such as ;'~7?"1 '~'~ ;,nll.'! (Jer. 14:17), however, in wh ich the imperative base of the verb is '':1., the verb must be interpreted as fl al-nat sand the meaning is 'My tears flow down from my eyes' (the singular ;'~7f"1 being interpreted as a noun of c1ass). The motivation for this distinction is, it seems, the analogy of bases with the same pattern as ,,~, such as ~iIi~ 'l9 and 'b\fi, which may be either fi al-nats or ti al-gayr [Diq. Lam. 1:161 So me other morphological patterns of verb are likewise not used exc1usively with one type of transitivity. It is noted that verbs of the pattern of c~i', c~ii' and ~~ic inc1ude those that are ti al-nats and also those that are fi al-gayr [Diq. Psa. 7:81 Similary, the verbs ?~1PiJ and "li?1Ptr are ti al-nats whereas most verbs with their pattern are ti al-gayr"[Diq. Job' 22:29]. In general, if a verb is ti alnats in the qal stern, according to later terminology, it is fi al-gayr when given the pattern of the pi'el, hiph'il or po'el. It is recognized, however, that this relations hip does not exist in all cases. The verb C37r is ti al-nats both with this pattern, e.g. Cyr~ (Num. 23:8), and also with the paitern c~r, e.g. ?~lip~ m~~r ;,~'?~ (Num. 23:7). On the basis of this observation, it is argued that the form 'f?~V;7?'? 'to my judge' (Job 9:15), which is synonymous with 'f:'~iIi, can legitimately be derived from the imperative ~!1i1V. This is because, following the aforementioned analogy, both the imperative ~!1i1V and the imperative ~b1p can be ti al-nats [Diq. Job 9:151 Passive verbal forms of the pu'al and hoph'al sterns are, by their nature, always ti al-nats. It follows from this premise that, if a verb is found to express and action that is ti al-gayr, it cannot be derived from the same base as a passive pu'al or hoph'al verb. This principle is applied, for example, in the analysis of ~3!~~1 (Job 33:24). The verb here is ti al-gayr. Its imperative base, therefore, cannot be ;,~~ or p~, since these are the patterns of bases such as ;,~~ and ,~~, which are always ti al-nats. It is preferable to take the base to be 1" [Diq. Job 33:241 The interpretation of the transitivity of an infinitive form may be determined by the form of the pronominal suffix. The verb form in H~l 1~~~ , n'~ (Psa. 92:11), for example, is interpreted as an infinitive expressing an activity fi alnats, on the grounds that, if it expressed an activity ti al-gayr, the form would be 'mi'P~, by analogy with '!~'? 'mi!!)!,? (1 Chron. 12:18) [Diq. Psa. 92:111.

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3.7. The contextual status of words

A word is classified into one of the three categories mukrat ('disjoined'), mu(jäf ('conjoined') or holek ('continuing') according to the connection it has with the surrounding context. 3.7.1. Disjoined (mukrat) and conjoined (mu(jäf) The terms mukrat (Iiterally: 'cut off') and mu(jäf (Iiterally: 'attached') are frequently found in the Diqduq. On a few occasions, the Hebrew term mukrat is replaced by the Arabic equivalent maqtü' and, conversely, the Arabic term mu(jäf may, from time to time, be replaced by the corresponding Hebrew word samuk. The terms are used in a variety of contexts. They are rendered into English by the terms 'disjoined' and 'conjoined' respectively, with the hope that these will accommodate the wide range of their usage. The various usages of the terms can be divided into those that relate to form, on the one hand, and those that relate to meaning, on the other. Formal distinctions between disjoined and conjoined words. (0 On many occasions, the terms mukrat and mu(jäf correspond simply to the distinction between absolute form and construct form of nouns. Examples: Disjoined: cii'~, N!.!, i1~!p?, li'~r, nbop, nic~~ Conjoined: cii'~, N!.~, n~!p?, li'~r, nbl~, nicn~ The conjoining of one noun to another is sometimes designated explicitly by the term mu(jäf fulän 'conjoined to an item' (e.g. Diq. Psa. 74:14) or mu(jäf /:!aqiqa 'conjoined in reality, in actual form' (e.g. Diq. Psa. 113:2). (in The distinction between disjoined and conjoined forms sometimes

corresponds to the distinction between pausal and context forms. 5 The terms are applied to all categories of words that exhibit this distinction. In a few cases the term mukratlmaqtü' bi-l-kulliyya 'completely disjoined' is used to designate a pausal form of a noun as distinct from the absolute form [Diq. Psa. 76:8, Diq. Ecc. 1:15]. The most common distinctive features of pausal forms that are mentioned include the change of pata/:! or segol to qame$ and the retraction of the accent. Examples of such forms occurring in the Diqduq are as folIows: Disjoined: ~,~~ (Psa. 16:4), ~::l1 (Psa. 4:8), 'I'IYCW (Psa. 62:12) .

::11 (Psa.

18:15), r't~ (Psa. 50:1),

• : AT T

Conjoined: 'T:I~l?t (Psa. 37:25), ~!C~T (Psa. 94:5), 'T:ll~~ (Psa. 119:57). So me forms of pronominal suffix are also considered to be pausal. In addition to first person forms with qame$ ('1 and second person forms with segol (~;), these include pronominal suffixes with dagesh [Diq. Psa. 76:11], e.g. nil'l (Psa. 76:11),

5 The use of the terms with this meaning is found in the writings of Daniel al-Qiimisi (cL Marmorstein 1916: 185) and in some masoretic texts (e.g. Baer and Strack 1879: §37).

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SYNTAX AND SEMANTICS

1ir~~ (Gen. 49:25) and J,~~'1 (Num. 6:25), and third feminine suffixes with se goi [Diq. Psa. 105:10], e.g. ~TI?~~l (Psa. 105:10).

(iiO The presence or absence of the definite article is in some cases taken to be a marker of the disjoined or conjoined state of a noun. This is found in connection with nouns that do not exhibit a formal distinction between the absolute and construct states. The background of this concept is no doubt that, in construct forms, the lack of the article is considered to be a marker of the conjoined nature of the word. Examples: (1)

The form ';:lI~~ with the article that occurs in the verse N~~ ';:lI~~ ,', (Isa. 42:13), for example, is said to be disjoined. The corresonding form 'b~~ without the article that occurs in 1~:1? H;'~I? ';:lI~~ (Psa. 78:65), on the other hand, is said to be conjoined [Diq. Psa. 3:91

(2)

The nominal r;lll~ with the article in the verse ~3~1r:'-'~~ r;Ill~-CJ:C '~ I]~' (Psa. 1:4) is considered to be disjoined, whereas the nominal iI~115~ without the article in "~~ iI~115~ RJ"lt-l~ (Psa. 7:3) is said to be conjoined [Diq. Psa. 7:31

(3)

The form W'N? without the article in the verse C;?W W'N? n',nN-'l) (Psa. 37:37) is a conjoined form. It is stated that the disjoined form of this word would be w'J:C? with the article. [Diq. Psa. 37:37]

(4)

The form ,~~~ in C'~~ ,~~~ (Job 13:10) is disjoined. [Diq. Job 13:10]

(5)

c1~~ ~l'1:?~ w,:m (Lam. 5:21): It does not say C1~~ in the disjoined form. [Diq. Lam. 5:21]

• :

T

• :

'·1-'

On a number of occasions, a word is said to be 'disjoined in meaning' (mukrat (fi) al-ma'na) or 'conjoined in meaning' muf/.iif (fi) al-ma'nii. The term muf/.iif fi al-ma'nii is particulary frequent. These terms are so me tim es applied to words that are disjoined and conjoined in form. They are found especially in connection with pausal and context forms. The intention is to indicate that the distinction between disjoined and conjoined form corresponds to a distinction in meaning. A disjoined form occurs where there is a disjuncture in meaning and a conjoined form is used where there is a conjuncture in meaning. Examples: (6)

,;'?

The form is disjoined like W~~? (Num. 5:2), whereas the form is conjoined in meaning (muf/.iif al-ma'nii) and is analogous to "Ill1':lI NIll!D'-N' W!ll? (Lev. 21:1). [Diq. Psa. 22:31]

';'7 T -

:

T -

•

.,.',.:

(7)

The word rb~ lacks the article in I]~' '~~7 rb~ ~'~~ (Psa. 35:5) since it is conjoined in meaning [Diq. Psa. 35:51

(8)

The conjoined form c1~~ without the article is used in Lam. 5:21 rather than the disjoined form c1~~ since it was intended to be conjoined in meaning to what folIows. [Diq. Lam. 5:21]

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The distinction between disjoining and conjoining on the level of meaning is sometimes noted, however, with regard to words that do not have distinct disjoined and conjoined forms. This is found in comments on words that do not make a distinction between pausal (disjoined) and contextual (conjoined) forms. When the usage of such a word corresponds to that of a contextual (conjoined) form of a word that does make a formal distinction between pausal and contextual, the word is said to be conjoined in meaning: (9)

In the verse ,', K1R~ "!~9 (Psa. 18:4), the word "!~~, is said to be conjoined in meaning (mutjiit al-ma'nii), Le. corresponds to the usage of a contextual form, although .,!~~ is neutral in form with regard to the distinction between pausal and contextual. [Diq. Psa. 18:4]

Consideration of whether a form is disjoined or conjoined in meaning with what follows may be used to distinguish between different morphological categories: (10)

C?ip 1'r:~~ '7~ (Psa. 19:4): It is noted that the form 1'r:~~ is conjoined in meaning with wh at folIows. It cannot, therefore, be the pausal form of the past verb 1'~~~ but must be the participle 1'r:~~, which is neutral in form with regard to the distinction between pausal and contextual. [Diq. Psa. 19:4]

(11)

;:J~-n~ l]~i9 (Psa. 145:16): It is said that the form ~1~ here is plural, despite the fact that it does not contain yod (before the kaph). This is because it is conjoined in meaning to (the following half of the verse) 1i::q '1]-"~7 ~'~ip~t [Diq. Psa. 145:16]

Similar considerations can determine the derivative base of a noun. Consider the following: (12)

The nominal form 1'1 may have a disjoined derivative with a qame$, 1'1. If 1'1 with qame$, however, occurs in a context where it is conjoined in meaning, it cannot be a disjoined form (i.e. pausal form) derived from 1'1 but must be a noun in its basic form (ism bira'sihi), which does not make a formal distinction between disjoined and conjoined. This applies to its occurrence in the verse o~~~ K; 1'1 (Psa. 36:5), where it is conjoined in meaning. A similar example is the form c~ in the verse ~~!~ l'~~-K; C~1 (Hos. 4:14). Since C~ here is conjoined in meaning, it cannot be a disjoined (Le. paus aI) form derived from c~, but must be a noun in its basic form. [Diq. Psa. 36:5]

(13)

cn~ 1~~ ,~~~ '~ (Psa. 42:5): Since the noun 1~~ is conjoined in meaning with the following verb c:!!~, it cannot be a disjoined (Le. pausaI) form derived from 1~, but must be a noun in its basic form

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SYNTAX AND SEMANTICS

K'

(ism bi-ra'sihi). This is analogous to ~'1~~ C~1 (Amos 3:6), where c~ is a noun in its basic form, since it is conjoined in meaning. [Diq. Psa.42:5] The difference between regular participial forms such as 11~~ with qames and the anomalous form c/?'~ (Neh. 9:5) is explained as folIows. A word such as 11~~ does not express a formal distinction between pause (disjoined) and context (conjoined), so it may be conjoined in meaning but this conjoining is not expressed in its form. The word c/?'I:', on the other hand, has a specifically conjoined form, the implication being that it would have a corresponding disjoined form c~,~: (14)

11~~ ,', cw 'i!~ (Psa. 113:2): The imperative of this is 11~ or 1!.~. We find il?1f-;~-;~ c/?'~~ (Neh. 9:5), the imperative of which is either C7,:?i, or c/?h So, why does the form 11~~ have qames and C/?'~ have pataJ;. The answer to this, according to one opinion, is that both are conjoined, but the difference between them is that 11~~ is conjoined in meaning whereas c/?i'~ is conjoined in actual form. [Diq. Psa. 113:2]

3.7.2. Continuing (ho/eId The Hebrew term ho/eis, 'continuing' is occasionally found in the Diqduq in connection with the status of a word. It refers to a morphological category that differs from what is designated by the terms muls,rat and mu{jiit. A noun that is muls,rat in form expresses disjoining in meaning from what folIows. A word that is mu{jiit in form expresses conjoining in meaning with what follows rather than with what precedes. A word that is ho/eis, has a form that is neutral in its expression as to its semantic connection with wh at precedes and with what folIows. It may be interpreted as connected in meaning with what precedes or with what folIows, but it does not express formally either connection. The motivation to posit the category of ho/eis, in addition to muls,rat and mu{jiit was to explain the existence of three variants of a word. These may be three variant forms, as in (0 below. In other cases, a word may have three distributional variants of two forms. In (2), for example, the word in question has a disjoined (pausaI) form Cll, which expresses disjuncture in meaning, a conjoined (contextuaI) form c~, ~hich expresses conjuncture in meaning, and a third form Cll, which can be used conjoined in meaning with what follows so cannot be id~ntified with the disjoined form c~. Since, according to Ibn Nüi:l's methodology, there is a c10se correspondence between form and meaning, a form that looks like a pausal form but is used conjoined in meaning must be assigned to a third category. The formal category of disjoined form (pausal form) always corresponds to disjoining on the level of meaning: (1)

ill'1N K,il ill'1K (Psa. 76:8): Note that the form ill'T'1K may be conjoined 'I' -

T

T -

in meaning or disjoined in meaning O.e. it is a neutral form that may be used either as a disjoined form or as a conjoined form). If it

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CHAPTER THREE

were totally (bi-l-kulliyya) disjoined O.e. pausaI) it would be l1I!'}$. Now, every instance of l1m~ is conjoined and every l11!',~ is disjoined. Every instance of l11!'}~, which is 'continuing' (holek), may be conjoined to what precedes and to what folIows. [Diq. Psa. 76:8] (2)

e',~~r

eHr "~~7? U~~T:1 (Psa. 74:14): It does not say e~r. Note this

occurrence of e~ is not the form of e~ that is disjoined, nor is it a form that is conjoined to some item. H it were conjoined to some item it would be e~r, like n~~-e~ (Gen. 23:12). It is rather an instance of e~ being used as a 'continuing' form (alladi huwa holek), Le. it is here conjoined in meaning (but not explicitly in form). [Diq. Psa. 74:14] A similar concept is expressed in (3), though the term holek is not used: (3)

l11!'~-'~1 '~~i1 T~7:? (Ruth 2:7): It does not say l1n~ nor does it say l11!',~, since the word is not completely disjoined either from wh at follows it or from what precedes it. If it were disjoined from what preceded it and conjoined to what followed, it would have the form l1n~. H, on the other hand, it were completely disjoined from what followed it would have the form l11!',~. [Diq. Ruth 2:7]

The category of holek would also include any cases where a word that appears to be pausal (disjoined) in form is used conjoined in meaning, e.g. (4)

The nominal form »1 is a context form that has the pausal form »1. The form »1 with qame:s, however, mayaiso be used as an invariable form both in pause and context. A example of this second usage is o~'7~ N; »1 (Psa. 36:5). A similar example is the form the verse ~~!~ l'~~-N; e~1 (Hos. 4:14). [Diq. Psa. 36:5]

e~

in

In words, however, that do not make a formal distinction between disjoined and conjoined, e.g. the participle form »~1p~, there is no necessity of positing the category of holek. This is because there would be no cases where an apparent pausal form is used conjoined in meaning or, vice versa, where an apparent conjoined form is used disjoined in meaning.6 3.7.3. Interpretation of disjoining and conjoining As has been remarked above, Ibn Nrrl,1 recognizes that disjoining and conjoining in meaning coincide with morphological distinctions between disjoined and conjoined forms. He notes, however, that these relations in meaning may be

,"'M

6 The term is used in the same way by al-FäsI in his lexicon, where it is applied the same words as those that are discussed by Ibn NüIJ (see Kitäb Jämi' al-'Alfä~ I, ed. Skoss, lxxxviii). See also the introduction to the present volume, where I suggest that the term may have been related in some way with the name of the Syriac accent rähfä 'running'. to

SYNTAX AND SEMANTICS

117

identified also when no morphological distinctions ex ist. Where there is apparent conflict between the morphology and the meaning, he resolves the difficulty by positing the morphological category of holek. Here we shall ex amine more closely Ibn Nül;1's concept of disjoining and conjoining in meaning. This concept is elucidated by analysing (i) his statements concerning relations in meaning where they do not coincide with morphological distinctions of disjoined and conjoined and (ii) cases where he explains the implications of disjoining and conjoining for the interpretation of the verse. It should be noted that he does not develop a systematic theory of clausal syntax but deals in general notions of disjunction or conjunction in meaning. It would be more appropriate, therefore, to describe his analysis as hermeneutical rather than syntactic. The specific features of the disjunction or conjunction in meaning depend on the individual case and it is often difficult to reduce them to precise rules.

(0 Relations in meaning that do not coincide with morphology Cases such as these are generally words that are stated to be conjoined in meaning with what follows though their form is not distinctively conjoined. The conjuncture in meaning involves the following types of relations: (a) The relation between a verb and its complement, which may be a noun or prepositional phrase:

1,

(1)

o~lf~ 1("' 37i 'He spurns not evil' (Psa. 36:5), where the noun 37 which is the object of verb, is conjoined in meaning to what folIows. [Diq. Psa. 36:5]

(2)

c:!:!~ '1~~ ,~~~ '~ (Psa. 42:5): The qames in 1~~ does not occur on account of the word being disjoined. The phrase 1~~ is not disjoined, since the meaning of the verse is 'At the time that I walked along in the canopy', Le. it is a complement of the following verb c:!1~. [Diq. Psa.42:5]

(b) The relation between a participle and its complement, e.g. C?ip 37 ~1p~ ''?~ 'Their voice is not heard' (Psa. 19:4), c~1~~~ cry? cn7~ 'He fights for them against the Egyptians' (Exod. 14:25) [Diq. Psa. 19:4]. (c) The relation between a noun and a qualifying relative clause. Examples that may fall into this category are: (3)

The verse U~?~ l'~:-N', C}!1 (Hos. 4:14), where it is stated that the noun c~ is conjoined in meaning with what folIows. The verse is generally interpreted as 'A people that does not understand will come to ruin', although Ibn Nül;1 does not translate the verse. [Diq. Psa.36:5]

118 (4)

CHAPTER THREE

The form ;i~~ in ,', Iq~~ ;i~~, (Psa. 18:4) is said to be conjoined in meaning. This may be because it has the status of a relative clause 'I call upon the Lord, who is worthy of praise'. Ibn NüQ., however, does not translate the verse. [Diq. Psa. 18:4]

(d) Close relation between clauses. In (5) the second c1ause is a parallel clause sharing a verb with the previous c1ause: (5)

il~1P ni17~?~ C~? ci;1!i c'!~ HC1p7 (Psa. 72:3): The word c~? is conjoined in meaning with what folIows. [Diq. Psa. 72:3]

The second clause in (6) is a continuation of the activity expressed in the first clause: (6)

(Psa. 145:16): It is said that the form ~1! here is plural, despite the fact that it does not contain yod (before the kaph). This is because it is conjoined in meaning to (the following half of the verse) li:r1 't!-;~? ~t~1p~~. [Diq. Psa. 145:16] iJ~-n~ t!~i!il

(ii) Statements regarding the implications of disjuncture and conjuncture for the interpretation of the verse. (a) A conjoining and disjoining of a participle or a noun vis-a-vis a following nominal complement It is noted that a participle that precedes a noun expressing the object may have a disjoined or conjoined form (the terms here correspond to the absolute and the construct state respectively). A literal translation of such phrases should take this distinction into account, since a distinction in form always corresponds in principle to a distinction in meaning. The phrase C7~W ilipi: (Psa. 146:6) with the disjoined participle, for example, Ibn NüQ. suggests should be translated fii'il Ii-lsamii' 'One who makes heaven'. The phrase C7~~ ilWi: (Psa. 115:15 etc.) with the conjoined participle, on the other hand, should be translated fii'i! al-samii' 'The maker of heaven' [Diq. Psa. 105:10]. In a similar way, it is stated that when a noun is in the disjoined (Le. absolute) form in a context where nouns are often in the conjoined (i.e. construct) form, it should not be interpreted as having exactly the same meaning as a conjoined (construct) form would. The distinction in meaning should be reflected in its translation: (7)

The fact that the form is n~~ (with qame$) rat her than n~~ (with segoL) is an issue of debate .... It is possible that n~ is the disjoined form of One scholar, accordingly, claims that n~ is the conjoined form and n~ is the disjoined form. Forms such as l?~~ and T1~~ are derived from the conjoined form whereas forms such as n~~, n~~ and n~? are derived from the disjoined form. When you find constructions such as W7? n~~ (Jud. 18:14) and m~ n~~

nl;C.

SYNTAX AND SEMANTICS

119

(Num. 34:2), you need to disjoin the word nte~ and say 'The land that is named Laish' (not simply 'The land of Laish') and likewise 'The land that is ca lied Canaan', as we stated concerning c'!~~ n~~1tc Pte (Exod. 28:17), in wh ich we should render the word C'1~~ in its disjoined sense, and Pte '1.~~ n~~1tc (Exod. 39:10), in which we should render the word '!.~~ in a conjoined sense. A similar ca se is C'1!'1? C'~1P '~~ (Exod. 39:10) and C'~1P '~~ '!nt (Exod. 36:31), and also ;,~t:! c'I:t~1 n.te! (Isa. 26:19), which we should not render as 'The land of the giants', as is the case in l(';:Pltc :lW~!:1 c'~~Tn~ (Deut. 2:20), but rather we should disjoin it and render it as 'And the land will cause the giants to fall'. [Diq. 2 Chron. 9:14] (8)

The phrase l(':;J~t.I '1 Y nte~:l~t.l1 (2 Chron. 15:8) should be interpreted as 'the prophecy that belongs to the son of Oded (alladi li-Ben 'Oded) the prophet'7 (not 'the prophecy of the son of Oded') [Diq. 2 Chron. 15:8]

(b) Indication of the circumstances (sabab) In numerous cases, a pausal form is said to signal that the words following it indicate the sabab of the action expressed in the statement that precedes it and is not a continuation of it. The word sabab in this context often has the specific sense of 'reason'. Occasionally, however, it is used in the general sense of 'what is connected' or 'the circumstances'.s The circumstances may be instrumental, so 'me ans' is a more appropriate translation, or they may have a final sense, in which sabab is best translated as 'purpose' or 'result'. Occasionally the term 'illa is used specifically to denoate 'purpose' (e.g. Diq. 2 Chron. 4:13). Several passages state that this type of interpretation is attributable to one particular scholar, presumably from the circle Karaite grammarians in Iraq where Ibn NU!). studied: (9)

u;~: nHq '";1?9 ,', (Psa. 93:1): According to one opinion, the disjoined O.e. pausaI) form of the verb ";1:9 is used he re rather than the conjoined form ";1'1'9 since the circumstances are given in what folIows, namely u;~: n~l(.;. His kingship and his majesty is demonstrated by the fact that he is clothed in (emblems 00 power. The proponent of this opinion maintains that, when it is required to show the means by which something was brought about, it is the practice of Scripture to disjoin the word that expresses the effect. Accordingly, it is his view that the construction ";1:9 ,', with the disjoined form rat her than ";1'1'9, expresses that this is on account of his being clothed in (emblems) majesty. [Diq. Psa. 93:11

7 Another issue in the interpretation of this verse is that the word 'son' has been elided; cf. §3.9. 8 The original meaning of sabab is 'rape' (cf. Lane, Arabic-Eng/ish lexicon s.v.).

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(Psa. 62:12): The disjoined O.e. pausaI) form 'T:1~R~ is used, since the reason is mentioned after it, namely '~ C'ry;N~ T37. This implies that Ibn Nüi) interprets the final phrase as 'because strength belongs to God'. [Diq. Psa. 62:12]

(11)

,', nl;n~ C'~?i1ry 11T'7:?'~~ 'l.tp~ (Psa. 119:1): It says 111 rather than 111. One scholar has said that, when it wishes to indicate the circumstances for something, it is the custom of Scripture to give the word a disjoined form and then show what the circumstances are (yaqta' al-kalima {umma yuwarri 'anna sababahu kadii wakadii). He claims that, since the means for one's way to be blameless is to walk in the law of the Lord, the word was given the disjoined form 11.1- [Diq. Psa. 119:1]

(12)

'7

C'ry;N~ T37 '~ 'T:1~R1F WC~l.:!tp

l1~'ip ~'ry;1~ '~ 'T:1?~ipry '1~?~-;~~ (Psa. 119:99): Note, may God

support you, that 'T:1?~ipry is conjoined, since the form is not 'T:1?~ipry, the item that follows (to which it is conjoined) being '~. By contrast l1~~tp~! 'T:1"!~~-'~, which is followed by '~, has a disjoined form. We find many similar cases where '~ occurs after a word in its conjoined form like '~ 'T:1?~ipry. There are also cases where a word in the disjoined form is followed by '~ as in ~'ry;:l~? '~ l1t~tp~! (Psa. 119:131), another example being '~ H;:iI~~ c'~i?r~ (Psa. 119:100). One scholar has proposed a solution (to this problem) by the claim that any word in its disjoined form that is followed by '~ has been made disjoined since what follows it indicates the reason (for what precedes). This is why the word is given a disjoined form. [Diq. Psa. 119:99] (13)

,', NI.~ ,~~ T!~~ p-'~ l1~ry (Psa. 128:4): It does not say N1.~ ,~~ 11~~ "'. This is because, if it had said ,', N1~ ,~~ you would have to conjoin the word ,~~ and interpret it as meaning 'a man fearing the Lord of the Universe'. Since it says ,~~ you must disjoin the word and interpret it as meaning 'Behold, thus is a man blessed, because he fears the Lord of the Universe', in order to express the disjunction correctly. [Diq. Psa. 128:4]

(14)

The form ::1~ is disjoined in c~~~l c'K~~~ (Psa. 18:15) since it is followed by an indication of the resulting circumstances (lammii 'awrii al-sabab). [Diq. Psa. 18:15]

::1i

(c) Change from positive to negative The occurrence of a pausal form is sometimes motivated by the disjuncture in meaning that comes about by a change in mood, e.g. from a positive to a negative statement, or from a question to astatement:

SYNTAX AND SEMANTICS

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121

In the verse I(?:l~ 1(; 'I]~ip il.~ry :2i ,~~~ i'1~ 'T;11'~ (Psa. 40:10), the ward :21 is a disjoined form (Le. a pausal form) since i'1~ 'T;11'~ is positive whereas I(?~~ 1(; 'I]~ip il~ry is negative. [Diq. Psa. 40:10]

A similar argument seems to lie behind the explanation affe red in (16), where the negative verb 'T;1~R~~~ry 1(', is followed by an infinitive ,byJ?, which is not negated and would be equivalent to a positive verbal form 'byJ~r (16)

~'1.rl ,b'1'? 'T;11~~ ,', 'R7? (Psa. 119:57): It does not say 'T;11~~, but rather it has been made conjoined, what comes after it (to which it is conjoined) being ,b'1'? Ihis contrasts with ,byJ? 'T;1~R~~~ry 1(;1 'T;1yJl1 ~'~;'lf~ (Psa. 119:60). So, the difference between ,byJ? 'T;11~~ with pata/J and ,byJ? 'T;1~R~~~ry with qame$ is a problematic issue. It is said concerning this that it is admissible to say ,byJ? 'T;11~~ ('I have promised to keep') but not admissible to say ,byJ? 'T;1~~~~~ry ('I have delayed to keep'). For this reason there is a disjunction and the text is 'T;1~R~~~ry 1("1 'T;1'1'11 since the sense is 'I hastened to keep' rather than 'I delayed to keep', so a disjunction is made and the form is 'T;1~R~~~ry. [Diq. Psa. 119:57]

(17)

111 '!.~17 c~7~11' I(;~ (Job 21 :29): As for the fact that its says 111 '1~17 rather than 111 '!.~17, it is said that the disjoined form is used since C~7~11' is a question whereas the words (following it) ~,~~~ 1(; C~hN1 constitute astatement. Ihis is the reason the disjoined form is used. [Diq. Job 21:29]

(d) Scope of a phrase

In a number of cases it is stated that a disjuncture in meaning between a word and a following phrase widens the scope of the following phrase. Examples: (18)

Ihe use of the pausal form ~~~1~ in the verse ~'P~-'~ il~~II1~i] "'? il?~ in~l~ (Psa. 3:9) marks a break in meaning and, as a result of this, the ward il?~ relates to all of the preceding portion of the verse. It is likely that Ibn Nüb is taking il?~ to be an adverbial meaning 'eternally', in accordance with the Iargumic tradition. Ihis, therefore, would qualify both the c1ause 'to the Lord belongs salvation' and to the parallel clause 'upon his people be his blessing'. It is stated that if the conjoined form ~~~1~ were used and there was a consequent conjoining in meaning between this and the il?~, then the scope of the word il?~ would be restricted to the clause concerning the blessing.9 [Diq. Psa. 3:9]

9 Here the pausal form does not correspond to the accentual division of the verse, in that there is a conjunctive accent on ~m1:;1. The syntactic significance of the accents is ignored by Ibn NüJ:!.

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CHAPTER THREE

The disjuncture reflected by the pausal form n~.! in the verse '1pC!~? n:;!.r iN il?1! '~n~ il~~I)-'~1 'When you prepare abullock for aburnt offering or as a sacrifice to fulfil a vow' (Num. 15:8) has the effect of making the phrase '1rN!~? relate both to the burnt offering and to the sacrifice, i.e. the pur pose of both the burnt offering and of the sacrifice is to fulfil a vow. In the verse c~'ip~l C;"'POl iN "l-N~!); .. - : : iN il:m:l ':': . .. -: n:lr-iN il;1! "';- ilWN (N um. 15:3), on the other hand, the context form n~J is used and this is conjoined in meaning with the phrase '1rN~~? The effect is that the scope of this phrase is restricted and it refers 10 the sacrifice but not to the burnt offering, i.e. only the sacrifice has the purpose of fulfilling vow. [Diq. Psa. 3:9, Diq. Psa. 50:1] ':

(20)

':'

'/',.

';'

-~.

\,.

iN~rr'~ ui9~-nlFP7,l nA~-N1~~! ,~'" (Psa. 50:1): The meaning of this is 'The Lord called (the people 00 the earth, from the rising of the sun to its setting.' If the conjoined (i.e. context) form n~ had been used here, the meaning would have been 'The Lord called Ühe people 00 the earth from the rising of the sun' and the phrase 'to its setting' would not necessarily have been directly dependent on (tarn yadkul talJta) 'the rising of the sun'. Ibn Nüi} does not elaborate on this. His intention appears to be that ui9~-nvrp7,l would qualify 'Ühe people 00 the earth' but iN~~-'~ would not necessarily be an immediate continuation of this phrase. It may, for example, have had a temporal sense 'until the time of its setting'. [Diq. Psa. 50:1]

A pausal form may indicate that the phrase in question belongs to the preceding c1ause rat her than the one following it: (21)

n9?'?1

: ~'~~1'1~ il~~1 :ni1l1~:~ r~-';J~9~ il?~P'? N':;Jr:?~ P1!~ ;'tri~~ 't1 A

(Psa. 74:5-6): The form 't1 is not (completely) disjoined (in meaning) from what folIows. It has been given a disjoined form with qame$, however, in order to conjoin it in meaning also to what precedes. The meaning is: Just as it is the custom of somebody cutting down branches of a tree to raise his hand with the axe be fore striking them, this is also the case with regard 10 the (cutting down) of 'its carvings' (~'~~1'1~). It is then stated that they cut these down with the ;'tri~ and ni9?'~. [Diq. Psa. 74:6] P7.)"~~

: A

(e) Relation between a noun and its attribute When a noun has a conjoined form, the conjuncture in meaning with what follows may consist in the fact that the next word is to be interpreted as its attribute. Conversely, when the noun has a disjoined form, the disjuncture in meaning consists in the fact that the next word is not to be interpreted as its attribute:

SYNTAX AND SEMANTICS

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123

In the verse N~~ 'i::I~~ ,', (Isa. 42:13), the noun 'i::I~~ is disjoined and so the following word N~~ is not to be taken as its attribute, Le. 'The Lord goes forth like a warrior'. If it had said N~~ 'i:!l~~ the word N~~ would be an attribute of 'the warrior' and the meaning would be 'The Lord is like a warrior who goes forth.' This is the case in 'i:!l~~ r:~ pi'~~ (Psa. 78:65), in which the noun 'i:!I~~ is conjoined in meaning and the word pi'~~ is its attribute 'like a mighty man who shouts because of wine'. [Diq. Psa. 3:9]

A distinction of juncture may in turn be made between two c1auses with a verb acting as an attribute O.e. relative clause) qualifying a noun, in that the noun is conjoined when its referent is the agent of the action expressed in the attribute and is disjoined when it is not agent of the verb of the attribute. This argument is presented in the following passage: (23)

The noun M~1t1~, without the article, in 'tP~~ M~1t1~ 1)'9~-1~ 'Lest he tear like a lion my soul' (Psa. 7:3) is conjoined, whereas 'f'ill~, with the article, in tr~, ~3~11;1-'1p~ 'f'ill~-cJ:C '~ c'~~1~ P-N; 'The wicked are not so, but are like chaff, which the wind drives along' (Psa. 1:4) is disjoined. This is because 'the !ion' is an anima I which 'tears' but 'the chaff' is not what is 'driving the wind'. The intention of Ibn Nül;1 seems to be that Psa. 7:3 is to be understood as 'Lest he tear apart, like a lion that tears apart, my soul', where the lion is the agent of a verb that is to be understood from the context. In Psa. 1:4, on the other hand, 'f'~~ is disjoined because it is not the agent of the following verb. [Diq. Psa. 7:3]

(f) Relation between a verb and a following prepositional phrase.

A conjoined (Le. contextuaI) form of a verb is used when a prepositional phrase that follows it is its nuc1ear complement, which completes its sense. When a disjoined (pausaI) form of a verb is used, on the other hand, the prepositional phrase is not a necessary component that completes the sense of the verb: (24)

i'I:

~~1~~ '~~~ (Psa. 118:5): It does not say '~~~ like c;,~-,~ 'm~ '~ (Psa. 60:11). It is said concerning this that 'm~ is conjoined to what follows in order to show the completion of the speech whereas 'H~ does not require anything else. Indeed, if you interpret it as 'I called the Eternal One out of distress and He answered me', this would be a full statement. It is then indicated that this reply was in 'a broad place', Le. the reply to me of the Eternal One was in a broad place. [Diq. Psa. 118:5]

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CHAPTER THREE

(g) Relation between noun and a following prepositional phrase. If a conjoined form of noun is used before a prepositional phrase, the lauer is the immediate complement of the noun. If the noun is disjoined, on the other hand, the prepositional phrase is not its immediate complement and it has greater independence. In (25) this greater independence endows the noun with a greater degree of what we would call focus. This is indicated by the Arabic rendering, in which the word for 'one' is placed in focal position at the end of the clause: (25)

,nil N; eilt,) ,nN (Psa. 106:11): We find elsewhere ,nN-nN 'n17'il N;': ..at eryr:? (Num. 16:15). It is said that in eryr:? 'r:r~ 'one' is conjoined to the group but in '~;l N; eryr:? '?~ the word is not conjoined in meaning, rat her the sense is 'From among them not one was saved (mä takallasa minhum 'a}y.ad).' [Diq. Psa. 106:11] T

": ••

T ':

... ...

"t

•

(h) When a verb has a disjoined form, the noun following it cannot be its immediate subject. When a noun is the subject of the preceding verb, the verb is conjoined in form: (26) When a third person feminine suffix is added to a prefix conjugation verb, it may be added directIy to the verb, as in l'I~~'t~l (Gen. 16:7) or it may be preceded by segol, as in ~T~p'~l (Psa. 105:10) .... According to one opinion, a form such as l'I~~'t~l is disjoined O.e. pausaI), whereas a form such as ~T~p'~l is conjoined. This difference in meaning should be expressed in a literal translation. The verse ,', ~~7~ l'I~~'t~l (Gen. 16:7), for example, should be rendered 'He found her, that is to say, the angel of the Lord', in order to express the disjunction correctly. The litera I translation the verse lil't~ ~~~ip~l (2 Sam. 13:15), on the other hand, would be 'Amnon hated her'. [Diq. Psa. 105:10] (27)

"! ,,~ ~l? ~'~~ il~~ 1;1I~ '~,~ (Psa. 90:1): There is no disjunctive pause after il~~ 1;1I~ since it does not say il~}! nor il~,i$, but the form iln~ is conjoined to what comes after it and the meaning is '0 Lord, who have been arefuge for us in every generation'. [Diq. Psa. 90:1]

(0 A conjoined form is used when there is a close temporal connection between actions: (28)

In the verse 'n::l1 ;;ilN::I iln:UN' 'n;::I'::ID '::I'je ;11 '1I1N' e~,' ill'1l1' 1'I~~'~ (Psa. 27:6) the disjoined form '~~'~9 is not used, since the intention was 'to conjoin the sacrifice in the house of the Lord to the days of dominion, which is referred to by 'IPN' e~,~'. The offering of sacrifices, therefore, has a close temporal connection with the situation expressed by the preceding clause. [Diq. Psa. 27:6] ":'

TlTI

Tl:'::'"

'I:

-I

....

T

T-:

SYNTAX AND SEMANTICS

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125

::Im

i""1~ 'J:1'~Tlf;1 'T:I?~!-C~ 'J:1'7~ ,~~ (Psa. 37:25) the In the verse verb 'T:I?~t does not have a pausal form since it is conjoined with wh at folIows. The meaning is 'I have been a youth and have also grown old and have not seen a righteous man abandoned (du ring this time)'. [Diq. Psa. 37:25]

(j) In parallel clauses, the use of a conjoined form at the end of the first clause indicates that the object complements in each clause refer to the same thing, whereas the use of a disjoined form signals that the objects of each clause are referentially distinct: (30)

~n~n~ c'~in'1 u·'n~ '~1M~/??~ :n~~ ~~?n~1 HC~1~ ,', ~~~ (Psa. 94:56): The form ~K~1~ is a conjoined word. The word u'n~, however, is disjoined. The explanation that has been given is that the conjoined form of ~K~1~ occurs since ~~?n~ refers to the same thing as ~~~ and is not something different, so there is no disjoining. With regard to ~l'n~, which is disjoined, the intention was to place together 'the widow' and 'the sojourner' in aseparate group from that of 'the orphans'. [Diq. Psa. 94:5-6]

(31)

'~~b? M:~ n~1 C7!rc~~i '~1~ CW~ (Psa. 107:35): It says c~~i in contrast to C7R-C~~ ,nri1 '~~hi1 (Psa. 114:8), which has qamq. It is said that c~~ c~~i is conjoined to wh at folIows, since 'a parched land' (M:~ n~) is also 'a desert' ('~1~), and nothing but 'a desert'. So, c~~ is conjoined to what comes after it since these two items refer to the same thing. The form in C7!rC;~ '~Vi1 '~~hi1 (Psa. 114:8), on the other hand, is disjoined, since 'the rock' ('~Vi1) is not the same as 'the flint' (W'~~IJ), which is mentioned after it (in the second half of the verse). [Diq. Psa. 107:35]

c7/?

C7~,

(k) A conjoined form may signal that the following verb should be integrated into the clause that precedes it in a hypotactic relationship. Where a disjoined form is used in parallel contexts, the following verb has the status of an independent clause that is paratactically linked to what precedes: (32)

'H1'lPiM

'~~-~? (Psa. 119:94): It does not say '~W'1PiM '~~-~?, like

'~~'~n '~~-~1~~' :nnD::l ,~~ T'~' n'~7.J;N' ~Ni7.J;N ;::l :::l"i' ;'i' ,n 0';' :u~r,> "el f7.Ji'::l n7.J;~

:::lQ~ TT':::l CCN ,n n~~ TN C;YN :(2 Chron. 31:3)

'lll'=' T~ '''~l''I n~~~

:,nN' n;'::lc n'~7.J;N' C')Ni7.J;N' :'~lP n'D ,;;~

TN n;;N ,"N C;YN :(2 Chroß. 31:7) "a'" n,~"l"I ~~tlV TT'::l ,m ONON;N CON 11~' ,;t:)~ ,;t:)~? NlN'i' TND :nN'i';N ::lN::l 'D C')N;~ :Wl';N nill T7.J n::lY~ n;c7.J ';t:)'7 n'N~ ';t:)'7 NlN'i' TN' :';:;'W

,;t:)~?

200

THE DIQDUQ OF YÖSUF IBN NÖl:!

'''?~ C'~~? '~K"l (2 Chron. 32:1): It is said that the imperative of C~~~7 is with the pattern of 1'1~ ,', l'I~7?1P (Psa. 17:1), ''Pl! l'I??1P (Gen. 39:7 etc.) and

l'I~~~,

also 'lp-l'I~9~ (Num. 11 :6). Analogous forms are ;:l-;P~'i>~ (Num. 35: 19 etc.), l'I~~"!7 i'I~N (Lev. 20:16), c?,'t1;'~i?-n~ 'J:I~'i>~ (Ezek. 37:13). In all these cases, the imperative has the same pattern, namely P~~, P~1P, "l~~, P~~, p;J"! and n~~. When these imperatives are expressed with he at the e~d oi" the' word, the farms are l'I~7?1P, l'I~9~, l'I~~~, l'I~~"!, l'I~~~ and l'I~~~. The infinitive has the same pattern as such imperatives, for example the infinitive l'I~~"!7 (Lev. 20:16), and likewise iPt~~ (Num. 35:19 etc.), 'J:I~'i>~ (Ezek. 37:13), c~~~7 (2 Chron. 32:1), C?,? '"!~1P~ (Lev. 26:26). As for imperatives with a base having the pattern of '~r, 'b1P, ;~~, when they are expressed with he, they have the pattern 'lp-l'I"m (Neh: 5:19 etc:), l'I17?Y? 'Wtll (Psa. 25:20 etc.), "'110 l'I;:nn (Gen. 27:19). The infinitive of such forms has th~ -same pattern, for e~~~pl~' ~:;1P~ l'I??~ (1 Sam. 1:9), and likewise l'I1nt: (Lev. 12:4 etc.), l'I,:lP, l'I'ow. When the infinitive has a third person feminine pronominal suffi'x th~'f~rms are i'l1nt: (Lev. 12:4 etc.), i'l17?~7~ i'l1~~7 (Gen. 2:15). ''''~ ,,~"'''~~ (2 Chron. 32:21): The singular is N'~~ with the pattern of N'"!~ and "9~, from wh ich are derived '~'"!~, '!.'9~ and '~'~~. The yod in '~'~'7?~ is not pronounced, as is the case in l'I1~l'I'7? (Gen. 49:10 etc.), l'I~1~ '':!'?'7? (cf. 1 Chron. 20:4 and 2 Sam. 21:16).

ln

ntc~=s,7 n;~~9~~ (2 Chron. 32:8): Note that n;l~97? is derived from l'I~~97? Its base, without the he, is P97? This has the pattern of l]~r7?, from which is derived C"m7? The form n;n~r~, wh ich has the pattern of n;l~~7?, is derived from l'I~~r7?·

M~lj~~ M~lj'-;,? n;,~, (2 Chron. 32:28): The singular of n;1tl with he is

with the pattern of :l~~P. When this is expressed with he, the form is the plural of which is n;1~N. '1~N

l'In~N,

C"""l (2 Chron. 32:28): It is said that he meaning of the word here is referring to the rows of man gers that were built in the stables. We find the form "P used with this sense in :l;, :l;-N';::J "P;' (1 Chron. 12:34), which denotes the arrangement into ranks during a war, when the ranks are drawn up opposite one another. According to another interpretation, C'"!1~ means 'flocks', and the sense of the passage is that he built places to shelter them. n;'n~?

c'"!1~

-:

.. T "

:

-:'"' :

Mf";-M'~? C'.'''!~ (2 Chron. 32:30): It is said that one of the yods in C!.~'~l is added. 44 Its imperative is '~iJ with the pattern of n~iJ and P~iJ, from whlch are derived n!~l, P!~l, C~~~l, with the pattern of c"!.1!i'~l. C;;"~; "~u,;-nK C"WK (2 Chron. 33:7): The words c;;'P and c;;P have the same meaning. .. :

.:

"."

.,.

44 The 'added' yod in this case is not pronounced in the qere.

.,

T

201

CHRONICLES

," i7~~W TT1::Z i7~i?~ i7'7;)N TN ;Ni" :(2 Chron. 32:1) ";N CI»j7~; 't)N" 'nnD::Z :i7nN i7~~'7 :,::z '17~f;)~ N7;)i7"el' :'? m~l?~ i7;n7;)' :'7;)17 i7~~W :i"~ N'N' :nlJ~ 17~1 17~~ ~Qt$ 17~1p 17j2~ TT1::Z 1':::l' '7;)N;N Ni7;:::l i7,i7 :c:::l'n,::zi' nN i7~~' i7~1f;) i7~I?~ i7~~W i77;);:::l;N T':::ln i77;);:::l;N ':::lN 'D 'i7::Z '7;)N;N l':::l~ :"~7;) ,i7 ";N i7~~'7 ,'el '7;)N'N T11::Z T':::l' Ni'N "~7;)'N' :i7~i?~ i701;lf;) '~T 1T1 : Z i7'~N 1':::l' "'N '7;)N'N' :C:::l, "~W~ c~i?~7 '''1;If;)~ i171f;)~ i7,n7;)' :"'~7;) i7?~~1 :'WDl i71~W :', i71~r 1T1 : Z T':::ln 'i7::Z Ni7l':::lN N'N '~t$ 'blfJ :i71~W i71~~ i710tf i7,n7;)' :i7'w::z i7?~~ ,'el Ni7m::z 1':::l' Ni'N "~7;)'N ODl' :i:r1~W7~ i:r1~~7 i:r10tf T':::l' i7::Zi'l "N "~7;)'N 'NWN N'N' '1'

1T1::Z N'~~ 1':::l' ,'n',N :(2 Chron. 32:21) ,,»t) ,~"'~, i71~i7'Q ,'el ND'N::Z l':::l' C, '~'~'Q' 'D ""N' :'~'~~ '''.'Q~ '~"i? Ni7l7;) :i7D'i7 '1'?'Q "Q~ N"~

17;) 'i7 nil:pI?Q 1N C'17N :(2 Chron. 32:8) l~' nN,~n; n;~~~~~ 'ln i70~TQ 17;)' :c'''~TQ i7l7;) '1' "'N fJ~TQ 1T1 : Z 1~I?Q 11:::l' 'ü N'::Z Ni7'~N' :nil:pI?Q Tn::z nin~rQ :i7~:PI?Q

1T1::Z

'1~N

11:::l' 'ü N,::Z ,'n"N :(2 Chron. 32:28) l'It)l'I~ l'It)l'I~ ;=; n;,~, :ni1~N 1':::ln m::Z"N' :i7n~N 1':::ln 'i7::Z Ni71':::lN N'N' :::Z~~17

'i7 17i'7;)'N N'i7 'D 0"'17 'l177;) 1N 'Ni" :(2 Chron. 32:28) n'l~? CI"'»' N'i7 "17 ,,~ i7eD' Nl'l' 'i" :nN,::zu~N'N 'D n'~~ 'n;N ~;N177;);N ~'D~ T':::l' ni" 'D ::z,n,N 'D ~D~n'N ,m :::z" ::Z, N'::Z "17" i7,'i' ,m :'l177;)'N :17iN'7;) Ci7; Nl::ZD TN17Ui';N 'i7 C"'17 TN ;Ni'" :~N~7;)'N ',n::z ~N~7;) 'D ,nN"N "',N 1N 'Ni" :(2 Chron. 32:30) l'I~,»t) l'IUt); CI'.tF'!,l 1T1::Z CV.~!l 17~!1 m!l N7;)i7l7;) '1' :17~tr mtr 1T'::Z 'Wtr Ni7'7;)N' :"NT C'W",

:C,w,·, .. -:

202

THE DIQDUQ OF YÜSUF IBN NÜI:I

M'~~ »tI~l (2 Chron. 33:9): The imperative of this is »lJl;I. When it has he added, the imperative form is il~rytr.

i;,~~ (2 Chron. 33:19): Without a pronominal suffix the form is ;W~. It may also have the form ,,~~. This may be compared to ,bn and ;~n, for from ,bn is derived ,bnn (Exod. 20:17 etc.), but from ;~n is derived ;~nn (n"eut. 24:17). . :-

-:

-1-

'lin ":;i ;r (2 Chron. 33:19): It is said that il!M, '!M is analogous to il1~, '1~.

According to another opinion, 'TM is an independent noun in its basic form, which is more plausible.4S T

i'iv? ntl:p (2 Chron. 34:7): Note that a word with an imperative having the

pattern n~~ has two types of past form. The first is the pattern of '~1!1 and the second that of '~1!1, which is the same as that of nz:!~. As for i'1D'?, the imperative is i'1~ like ::l1P~ and the past is i'1D with the pattern of '~D (Gen: 17:14 etc.) and TIJD (Isa. 18:5), as we explained above (in the comment to 2 Chron. 29:19). According to another opinion, the past form '~1!1 is derived from '~!P, corresponding to the pattern of l!~ (Psa. 55:10), l!~ (Job 38:25), whereas '~1!1 is derived from '~1!1.

"WtJ

~~. M11;'~ "'-n~tI (2 Chron. 34:12): The imperative of this is ~m\l. A nun has been elided in it. If it were not elided, the form would be il~~~~, with the pattern of il1~1p~. 'm~tI ,tlJ:\l (2 Chron. 34:25): The imperative of this is ~z:!\1 with the pattern of i'~::r, OW::r. The past forms are ~IJ~, i'~~ and 01!1~. ,~~? i1:;~1 (2 Chron. 34:27): The imperative of this is i1~f. If it had been expressed with he, the form would have been i1~?T;l1. This may be compared to ~~~l, ~1p~1, the imperatives of which are il~~ and il~f. When these are expressed with he the forms are i11'1!)~' and il::lvi~1. .,. 1 ' -

.,. I

.-

':I~~M '~i:' (2 Chron. 34:28): It is said that this word is derived from ~!?ic,

which is an active participle with the pattern of ::l~iN. Its meaning is 'I shall be gathering you, collecting you together'. The form ~~I?ic has the pattern of ~?~iN. It is also possible that ~~I?ic has the imperative ~b~ with the pattern of 'b~. The form that we find derived from ~b~ is ~b~~, for example, ~y~ ::li'~~ ~b~~ ~b~ (Micah 2:12). The form derived from 'b~, however, is '~ic, (as in) l:Ii;~-;~ '~ic 'l»'vi'I'I-;N (Job 10:2). Aleph undergoes changes unlike other letters. Since, th~r~i~re: we find" the form ~b~~ but '~ic rather than 'b~~, it is possible that ~~I?ic is in place of ~~~~~ and that its imperative is ~b~.

4S The implication is that according to the first view the form 'lin is derived from :'I!in.

203

CHRONICLES

:i'l~I;1i]

N:!c'N

;,~~

1':l' 'Ü'N 'NT N'N' 370ry i'l'7.)N :(2 Chron. 33:9) Mtu~= »J:)~1

'7.)37' 'i"

1':l' i'l'NlVN N'::2 :(2 Chron. 33:19) i;,;~ :'~Oo ?~O 17.)' :,bryo ,bO T7.) '1' :?~O ,bO ,'el

:,~~

',::a,

?Ni'" :'1W i'l1W ,'el 'i'l '!M i'l!M 1N ?'i' :(2 Chron. 33:19) '!in ;» :::2'i'N ,m i'lON'::2 CON 'i'l '!M 1N 111::2 '7.)N 'i'l 'n'N i'l7.)?:l?N TN C'37N :(2 Chron. 34:7) i"M; ntl~ N7.)N' :nu~ T11::2 ,~W ?n7.) 'lNn?N' ,~W ?n7.) ,nN'?N T'l'? '?37 ?7.)37' '::237?N Nln,lV N7.):l TlJü :'PÜ T11::2 i'1ü 1':l' '::237?N' :::2WO ,'el i'10 i'l'7.)ND :i'1ü7 :,~W '1' '~W T7.)' :11~ 11~ 1n: 2 ,m ,~W '::237?N '1' '~W 17.) TN ?Ni'" :?::2i'

:nn~

,~n:lN

'i"

:1lJ~i:T

Ni'l'7.)N :(2 Chron. 34:12) ,~::a M1t;1~ K'M 'WK ,', n=n :i'l'~lP~ Tn::2 i'l1m~ nlN:l? ,~n:l' C? ,?, T'l Ni'l'D

P:l' '~~?N' :CWi:T i'~i:T 111: 2 1Ui:T Ni'l'7.)N :(2 Chron. 34:25) 'n=n ,tlJ:11 :CW~ i'~~ 10~

i'lfilT:11 T':l' 'ü::2 l':l~ N'N' :i'l~il Ni'l'7.)N :(2 Chron. 34:27) '~D; '11;)1 :i'l~lP~l i'lJ;.l~~1 1':l' 'ü::2 l':l~ N'N' :i'l~il i'llJ~ N7.)i'l'7.)N T"?N ~lP~l T;l~~1 ,'el TT1::2 '17ND ,m E)9.N T7.) 'i'l i'l7.)':l'N TN 'Ni" :(2 Chron. 34:28) ':Jt?,* "~~M ';!~QN N:!c'N 111" :,;!il~;N 111::2 ';!~QN 'N~D '1lPn~ 17.)N:!c 1':lN i'l"ODm :::2~;N :1?:l ::2i'37' E)b~Z$ E)b2$ p:l E)b~Z$ N1 E)b~ T7.) Nl'l' 'i" :'b~ 1n: 2 E)b~ i'l'7.)N i'lD?N:l7.) nN'''ln C)?N?? 'N~D :'l37'lV,n 'N m?N ?N '~N N1 'b~ T7.)' ';!~QN 111' 1?':l '~N 'Ni' ?::2 'b~Z$ '7.)37' E)b~Z$ Nl'l' N7.):lD i'l"1? :C)b~ Ni'l'7.)N T':l" ':I~9~Z$ CNi'7.)

c"

204

THE DIQDUQ OF YÖSUF IBN NÖl:!

"'~~~ CI'~f;I'tI~' (2 Chron. 36:16): The imperative of this is !.I1J~1Ji!. The

primary imperative is

!.IIJ~IJ.

K'-'; l'~'r'l (2 Chron. 36:16): The word N~l~ has the pattern of i'~l~ and

Words with the pattern of entity. 1~1P~'

N~l~

refer to either an abstraction or a concrete

,', ,;, n'K',;?

(2 Chron. 36:21): It is said that the imperative of this is N!~ and the word is treated as if there were a he at the end of the imperative rather than an aleph, so the form is nN"P7:)? like n;I!):l?, n;lp:l?, n~:l?, n;lp:l?, and the aleph is not pronounced. -I

-:

-:

-:

-:

CHRONICLES

205

:370>?O "N'N '7JN' :370>?O;:r Nif'7JN :(2 Chron. 36:16) "N'=~= 1:I'~f;',tI~~ 'n'N if7J':J'N' ':JN 'D

N",; T'K; ,» :C01'N "37 37i'n 'i" f'37'N "37 37i'n 'i' Nfn~ Tn~

:H7lP~ i'~l~ Tn~ N~l~ :(2 Chron. 36:16)

Nif'7JN TN 'Ni" :(2 Chron. 36:21) ,', ,=, nK"';? n'N~D 22'7JN'N if7J':J ':JN 'D 11:J' "'N 'ij'N CO'~ Nifl':JN if7J':J'N :ND'N~ ~'N'N l':J' C, N7J~ n;r~~7 n~~7 n;;~7 n;r!)~7 ,'el nN";~7 ~'N'N' :N~~

PSALMS

N'"

~'ltl .,W~ tz.;'I!CO-"'P~ (Psa. 1 :1): Know, may God give you strength, that ' :1.11115, although it has the pattern of '1~~ and 'tl''!, is a singular expression. It has the' pattern also of '?t!15 and ' :1.t!15, both 'of which' are expressions used for the singular. Although we h~ve foun'd '?t!15 (Psa. 119:5) with the pattern of the (plural farm) '?~"! and we have found i'11p15 and "1n15 with the pattern of ühe plural form) it is not plural. Its status is like that of ,'~';~ or "~,~, which are singular.

"?n

N'"

,,;:~ ~M~" (Psa. 1:3). n?~ has the pattern of n1ip. The form with a pronoun would be ~n!.i? with the pattern of ~n?~. The same is found in the farms n~"l7?, ~n~"l7? and nip~7?, ~nW~7? yi'D;-cl!C ,~ (Psa. 1:4). rb~ has dagesh to indicate two things, firstly that it is disjoined 1 and secondly that it is definite.

'tI! ~,~;~ (Psa. 2:2). It means 'They exchanged secrets'. Its imperative is '!?F' , with the pattern of ~'~il, which is derived from '~F', and ~;~il, which is derived from ;~!i!. ;~ Mt"~W~ T'~ (Psa. 3:3). Know that its base is n~wj~, but when it is desired to place an added letter he at the end, a taw is put in place of its he, as in n'!r~,

nn'T17.

"'1

M'~tl.'~lj (Psa. 3:9): He did not say n~~u1~i1 with dagesh like c'l~n~i1. Two practices are found, either with dagesh or with raphe: n:l~n~tJ (1 Chron. 4:18) with raphe, c'n~tJ (Joel 4:6) with dagesh, C~1~tJ with raphe. T

M?~ ,:mfi~ (Psa. 3:9): It does not say ~ry~:~, because, if it had said ~ry~"l~ the word n;1:) would refer only to the blessing. Since a pause is made and it says ~~~"l~ th~ ward n:~ refers to both the salvation and the blessing. This is analogous to n~.riN n?p '~~-1? nip~!p~1 (Num. 15:8), where ühe following phrase) '!.~-N~~7 refers both to the burnt offering and to the sacrifice. If it had said n~! iN' 'n?p the phrase '1rN~~7 would refer to the sacrifice but not to the burnt offering. This resembles also N~~ 'i::l~~ ,', (Isa. 42:13). It does not say 'b~~ N~~. If it had said N~~ 'i::l~~ the 'one going out' would be an attribute of 'strong man' as in 1~!1? pi'ryl? 'b~~' (Psa. 78:65), in wh ich the 'one shouting' is the 'strong

1

Cf.§3.7.1 (iiO.

PSALMS mN~ TN' '1. tpt( TN ii~~N 1i'N C~l7N

:(psa. 1:1) ,;M N; 'WN

W'NM "WN

T'n"eD~ N7.)ii T'n~N '1.nt( ';nt( TT1::1 'ii1 i'n' ii"eD~ 'iiD '~'1 '1:;Z~ TT1::1

nC'~D "?n T11::1 "1nt( "1tpt( Nli1" :''zn T11::1 ''znt( Nli1' TN~ TN' :i'n'"

:i'n' 'ii 'i~N "liN "ii'~N':r ~'::1C Cii~'::1C ~::1 :C'::1, 'ii T

~ii;\, T11::1 ~ii1W T'~' 'NW7.)~N' :ii1W TT'::1 'ii ii?\, :(psa. 1:3) ;;J!

N; 'M;"

:~iiWV~ iiip,V~ :~mn~ ii~'~ ii,'"el'

:n,~7.) mN~ inN'~N

:T"w ii'D ""~ W1i::1 r~~ 'N;l :(psa. 1:4) ym; ClN ,~ :l7'1'7.) mN~ 'lNn~N' T

i~~n T7.) ~iVil TT1::1 iQ~n Nii'7.)N' :"'Ncn ii' ~Ni"

O "

:

:(psa. 2:2) in' ~,~;~ :~~~n T7.) ~~~il

'D ~7.)l7' i'" NiN PN~' ii\,~lV~ Nii~;lN TN C~l7N :(psa. 3:3) ,; Mt"'W~ T'N :iilnr~ ii1r~ ,'"el '1) ii'D TN~ 'i~N 'ij~N ~i::1 T'~' i'NT 'ij Nii'~N

'N;lD :C'lm?iJ ,'"el W1i::1 ii\,~W~iJ ~i" c~, :(psa. 3:9) M"W~v ,',; :'D' C~1?iJ lVli::1 c'~l~iJ 'D'::1 ii:i~ii7ij :'D'::1 Ni'N' lVli::1 1':1" '~l7' TN~ ~ry~':;2 ~Ni' ,~ TN '~i' ~ry~':;2 ~i" c~, :(psa. 3:9) M?~ ~~~,; ii~C 'N;l ~~~':;2 ~Ni"

l7~i' N7.)~D :/~i'DI ii~'::1~N '~N l71N' ii~C

'N ii~l7 'i'::1 T::1 iiWl7n ,~, ,'"el :ii~'::1~N '~N,I iil7'lV'~N '~N l71N' ii~l7 ~Ni' ,~, :n::1T~N '~N Ni'N' ii~l7~N '~N l71N' 'il N~D~ 'N;l n::1!

ii::1Wn INi'N' :ii~l7'N '~N N~ n::1!~N "N l71N' 'il N~D' TN~ n::1! 'N TN~ N;l' 'i::l~~ ~Ni' ,~, :N;l' 'i::l~~ ~i" c" :N;l' 'i::l~~ ,', "N iiiii

:"::11 ~N 'ii p"n7.)~N' :T"7.) p"n7.) 'i::l~:p ,'"el "::11" C);l' N;l"'N

208

THE DlQDUQ OF YÜSUF IBN NÜJ:l

man'. Since it says 'i:lI~~ and so disjoined (the phrase from what folIows) the word N~~. refers to the Lord, just as il?~ refers to 'salvation'.2

'J:I?f;l1;! »;~~ '~p.t' (Psa. 4:2): It is said that its imperative is il~n,3 It is also said that its imperative is 1M. It is a practice of Scripture to make iN into ~ and also make iN into ~. 1M has the same pattern as :Jb, from which is derived the form ilr~~~ (Gen. 37:7). From the form i?i"r, moreover, is derived ~~~ (Lev. 10:13), and from 'i9~ is derived C~'1~~. SO, it is clear that the sound iN sometimes becomes ~ and other times becomes ~.

i"1 l~=tr~t' (Psa. 4:3): This differs from ~I}~ ~:Jm~~ (Prov. 1 :22). Some scholars have said that the imperative of l~:J~~ry is il~~~, just as the imperative of l~'?~IP~ (Josh. 4:6) is il~~IP· If the imperative of l~:J~~ry were :Ji]~, it would be l~:J?~ry like l~17'7IPT:1 (Deut. 7:12), 1~!l9~ry. Likewise, if P'?~IP~ were derived from '?tlIP, it would have the form l~'?~IP~ like P:J~IP\ the imperative of which is :JtlIP, as in C~'1~~i] l~:J~IP~ ,tp~~ (Ruth 2:9). Since we have found the form il?,~IP in il?~tp i?~~i] (Isa. 7:11), it is more likely that the form l~'?~IP~ is derived from il?~tp, and so l~:J~~ry would be from il~J1~ with the pattern of il?~tp (Isa 7:11), 'il~~tp (Dan. 9:19), n~~ il"}~tp (Amos 1: 11).4 Anything deriving from imperatives such as '?tlIP, :JtlIP, 17~tp, n,?~, ,~tp would have the forms l~'?~IP~, l~:J~tp~, l~17'7IP~, pn79~, l~''7IP~ when they are conjoined. When they are disjoined they would have the forms l~17~IPT:1, l~:J~IPT:1. Now, l~,:J~~ry (Psa. 4:3) and P?~tp~ (Josh. 4:6) are not disjoined but conjoined. So the most likely proposal is that l~,:J~~ry is derived from il~J1~, the existence of which is demonstrated by the form il?,~IP (Isa. 7:11).

,', M?'ill:! ,; (Psa. 4:4): Its imperative is il~~i] with he, which has the pattern of il::l'il, il::l'il. If it were derived from N'?!lil with aleph, the past form would be N~'?!l~.' .;

.

-

T' .

.. , -

2 Cf. §3.7.3 (ii) (d). The word ~i9 is no doubt interpreted here as being an adverbial with the sense of 'eternally'. This is in conformity with the Targumic tradition (1t1l"'1") and also that of other Karaite interpreters, e.g. Yefet ben Eli and Salmon ben Yerul,tam, and Saadya, all of who render it as lt'Il'O. Compare also al-Fäsi (Kitäb Jämi' al-'Alfä~ vol. 2, 328). The issue here, therefore, concerns the scope of the adverbial. Note that no account is taken of the conjunctive accent on ~m1;l. Ibn Nül,t is only concerned with the morphological form. 3 The vowel in the closed syllable is represented by l;Ialeph qame~ in the manuscript to indicate clearly that it is short. 4 Ibn Nül,t regards it as sounder to posit derivation from a base form with a pattern that is attested in the language rat her than the base :t~v~, whose pattern is not actually attested but has only been reconstructed hypothetically elsewhere.

209

PSALMS

Nm "'N n,o ,'"el ," "N l7lN'

'Ni' N7.:)'D :nl7'W"N "N l7lN'

N~~ 'N~ l7~i" 'il~~

1MNn'7.:)N 1N "i" :mo Nn'7.:)N 1N "i' :(psa. 4:2) 'n;cn '7.)W, '~p." :lO lT':l 1M 'N~D :~ iN '7.:)l7' N:r'N' :~ iN '7.:)l7' 1N :lNn:J'N CO" 'i'D :C"~~ 'iB~ 17.:) Nl' :';Ji?O i'M 17.:) Nl 'i" :nr~~1;l i1l7.:) Nl "'N :~ N:r'N ,,~, 'i" :~ ,,~, 'i' iN'N 1N1N:l 1N N7.:)'l7'N fl7:l 'Ni' :'nD ~:lt!~D ~N':J:l 'n :(psa. 4:3) j7" T~~Ot$O 1~:lO~J:) 1N:J ", :ni~lP Nn'7.:)N 1~'~lP~ ,'"el n~v~ Nn'7.:)N 1~:lv~J:) 1~'~lP~ 1N:J " ",:J, :1~D9~J:) 1~l77tlPn 'n7.:) P:li;l~J:) 1N:J :ltr~ Nn'7.:)N P:l~lP~ 'WN~ jb :l~lP n'7.:)N "'N P:l~lP~ ,'"el 1~'~lP~ 1N:J '~lP 17.:) P:J n~~lP Nl'l' 'N' :ni~lP n~v~ 1T1:l n7.:)':J Nl'l' N7.:) 1N'N :C"l7ln 17.:) P:lv~Q ",:J, :n?~lP 17.:) 1~'~lP~ P:J', 1N:l'i'N'ND :n~~lP i'7.:)l7n l7~lP:l~lP '~lP 17.:) 'l' N7.:) ':JD :n~l n1.~lP n~~lP n~~lP 1T1 :l n~n~ nlN:J N'N P'7tlP~ pn79~ Pl77tlP~ 1~:l~lP~ P'~lP~ 1':J' '~lP n?9 :p:l~lPn 1~l7~lPn 'n7.:) p:Jn nl7'~i'7.:) nlN:J N'N' :nDN:r7.:) n7.:)':J'N 1N :l'i'N'ND :nDN:r7.:) 'n ':l nl7'~i'7.:) 'n N7.:) 1~'~lP~ 1~:lv~J:) 1N'N :n~~tzj ",,:l n~n~ 17.:) 1':Jn 1N:J ", :nfliJ

n~1tr

1n :l 'i):l n?!?tr Nn'7.:)N :(psa. 4:4) ,', n?~:, ,= :N'?!?iJ ':ll7'N 1N:J ~'N:l Ni!?tr 17.:)

210

THE DIQDUQ OF YÜSUF IBN NÜI:I

':D) Cnp;"J:l1 CI~~' (Psa. 4:8): It is said that ~n1 is a past form derived from a noun and has the meaning 'They became many', as is the case with ~'Pi'", '~:1 rT'~~ (Job 9:25). If it were derived from the imperative form 'I' the past would be \'P~ as in "~~O C'!1:l~~ ~~~1 (Hab. 1:8).5 The fact that the form is ~n1 with qames is due to its being disjoined. According to another opinion, ~n, is derived from the imperative form ::I, and became ~n1 due to its being disjoin~d.6

U'?'-M9,~ (Psa. 4:7): It is said that its imperative is o~ like ::IW, ~~, n!:1, '1, from which are derived, when the letter he is added to them, "~1! 11::1W (Gen. 29:19), mllt 11::1' (Num. 10:29), init l1lM (Gen. 42:37), "1( 11" (Gen. 45~9), ;~d it has become 11~o~ in the same way. T'

Tl

Tl

- ••

T:

'~'~4 M~'.:; (Psa. 5:2): It is possible that '~'~n is a noun derived from an imperative with the form ür!, which has the pattern of 'Yi?, from wh ich is derived the noun "~~, and so Ükewise l'~~ (would be derived 'from lln). It is a noun with the meaning of 'groaning' and has become '~';n having a first person pronominal suffix, like '!'~~ (Job 29:19). .

,', I ~Jn' CI'~'-Uo;'N (Psa. 5:7): Take note that it is not clear •• '1': M~'~' ,.:. • from these words whether it is the man of blood who abhors the Lord or whether it is the Lord who abhors the man of blood. This is because Scripture did not clarify matters by saying "'-n~ or C'~Tw'~-n~, with the n~ being attached to the objecL Now, it is not precluded that the meaning is that it is the man of blood who abhors the Lord of the Universe,7 Le. he abhors obeying hirn. This is because the words ::I!~ '!.t, ,~~~ are the speech of the prophet with the Lord of the Universe, the exalted and mighty. The following verse is also the speech of the prophet with the Lord of the Universe: ~~'~ l(i:I~ ~191] ::I'~ '~~l (Psa. 5:8). So, it is not precluded that it is the man who abhors obeying the Creator. 8 'I'

•

5 CL §2.1.1.6. 6 According to the first opinion the occurrence of the stress in penultimate position should be accounted for by the fact that it is derived from a type of base that is different from the one that serves as the source of derivation for equivalent forms with final stress. The second opinion appears to explain the stress position as a result of the disjoined (Le. pausal) state of the form. 7 The rendering of the tetragrammaton by rabb al-'älamlna 'The Lord of the Unverse' is found in the Arabic translations of the Bible by Yefet ben 'EH and Salmon ben YeruJ:!am. Many of the early Karaite translations render it by the Arabic word al-rabb 'The Lord'; cf. Polliack (1997: 70,153). 8 The argument is that interpreting 'the Lord' as the subject of the verb would involve the difficulty of assuming that a shift was made in this c1ause from 2nd person to 3rd person reference.

211

PSALMS

'l17' CON'N T~ ,:217 'i'1 'i'1 "'N '~N'N T~ TN:3 i'1i'11 T~ f~i':2 ~:1l1 i'1"i" ~:1l1 'N:lt PN" ::2, 'i'1

TN 'Ni" :(Psa. 4:8) ~Jl euu,'n, l:I~l' ", :f' 'l~ ~~i?- ,~" "Ul ,m T','n:3 "N:lt :"0'0 C"~l~ ~ ,~j!1 p:3 ~ ,~j! ':217'N TN:3' '" "'N '~N'N T~ 'i'1 ~:1l1 TN 'Ni'" n':3~'N :n':3~ i'1lN' ~:1l1

'1' "'N " T1) 1i :2V/ "Ul O~ i'1'~N TN 'Ni" :(Psa. 4:7) ,~,;» i'19,~ :"N i'111 :,nN i'1~1;l :'lnN i'117 :"~17 i'11lP Ci'1"17 'iJ'N 'NT N'N Ci'1l~ :ci'1,n~ i'10l 'N:ltD TU

'~N'N T~ i'mv~ CON '1'1i'1 11:3' TN ,~nM' :(Psa. 5:2) '~'~t! 1'I~'~

CON ,m :l'lij 1":3' "=i~ CON'N i'1l~ N1' ,~~ TT1:2 110 'i'1 "'N :''''=i~ "Ul "N 'NW~ '1'1i'1 'N:lt' "i'1'N i'1'i'1 T~ T":2n' C, TN C'17N :(Psa. 5:7) ,', ~»n' 1'I~'~' I:I'~' W'N :C'~' W'N' :217n~ 'i'1 ," 'N :"" C'~' W'N 1i'1 :217n~'N 'i'1 UND'N'N TN:3 'nM C'~' W'N nN 'Ni' N~' :," nN 'Ni' N~' T":2 N~ i'1lN' N"i'1 C'~' W'N TN 'Ni" TN 17ln~' N~ TN'N :"17D~'N:2 n~'N i"17n' ',:2, ':2Nn i'1"i' TN 1'" :i'1n17N~ i'1,:3' 'l17' T'~'N17'N :2" i'1,:3' 'i'1 i'1,17:2 "'N i"OD'N' :T17' '1 T'~'N17'N :2, 17~ ':2l'N :2N~:3 'i'1 ::2T:3 :1n':2 N':2N 1'OM :2,:2 'lN' P:3 T'~'N17'N :2, 17~ ':2l'N :2N~:3 Ni'N

212

THE DIQDUQ OF YÜSUF IBN NÜJ:I

But it is also not prec1uded that the meaning is that the Creator abhors the man of blood.9

,',

",;W l~;? ':J1i~"; 'm~ (Psa. 5:9): It does not say ~~~1~~. It is said that, since the phrase '11iw W~'? expresses a cause, a disjunction was made on ~~~1~~. You find many cases similar to this. '~, ;~Pf~ ':p ,', '~P.t' (Psa. 6:3): Its sense is 'Have mercy on me, 0 Lord. The one who is shattered and cut off is me'.10 Some people have said that its imperative is ,~,?~, which has the past form '?,?~. Others have said that its imperative is ,~~~ and the aleph is in place of the he. ''lJ~; M~'~' ~;'n?!-l' (Psa. 7:3): This differs from r;,~-c~ '~(Psa. 1:4). This is because r;,~ is disjoined, in that what drives along is not the chaff, but rather it is the wind that drives along. But the !ion is the one that rends. There is, consequently, a difference between r;,~, which is expressed disjoined, and il~1!.C~, which is not expressed disjoined. This case resembles in a certain mann er the case of lC~~ 'il~~ ,', (Isa. 42:13) and l~!~ ni'~~ 'il~~, concerning which we said that the Lord is the one who goes forth not the mighty man and the one who shouts is the mighty man and not anyone else,ll ,

9 Ibn NüJ:! takes no account of the paseq after the verb :J11t1~, which was no doubt intended to prevent the interpretation of 'the Lord' as its object (cf. Diqduqe ha-Te'amim, ed. Dotan, seetion 16; Yeivin, 1980: 217). In the earlier Rabbinic tradition 'the Lord' is interpreted as the subject of the preceding verb; cf. C'l", K" c"n K' ll'K1II '11 :J»n' 'The phrase '11 :211t'~ indicates that they shall neither be resurrected nor judged' (Midrash Genesis Rabbah, 32:1), '11 :2»n' m,,~, C'~' 1II'K K l1:J ... n\lt~:2 l"~ 11'11111 ,~ ':J C'l1'Kll :2l7n'1II K:2' C"l1 11111 'Behold a day will come when God will abhor all who sneer at the commandments .. , as it is written '11 :211t'~ 11~11,11 C'1,11 vJ'l.C' (Midrash Numbers Rabbah, 11 :1). This interpretation is followed by Yefet (Commentary on Psalms, MS Bibliotheque Nationale, Heb. 286, fol. 32v: l1"K 1111':J' 'God hates hirn') and also Saadya (Translation of Psalms, ed. Qafih: ", TK C"I7~' l1"K 1111':J' K~" ':;)~'K' 'ltKI7~'K 'It is known that the one who is disobedient and malicious is what God hates'). 10 In order to explain the occurrence of the third person verbal form 'i'r~, the construction is interpreted as an asyndetic relative c1ause (cf. §2.6.2). Yefet in his commentary on Psalms (MS Bibliotheque Nationale, Heb. 286, fol. 39v) reports a different interpretation that was offered by the Karaite grammarians: 'Ki' K'" l1lK i"'i"'K 'l1K 'Ki" '11 "'K ""'K "K 'KW" l1lK "~K T':;)'1l '1II'i'~ C'i'~ 1'1IIlll ,n" CCK '11 K" ':217 '11 'K ""K 'i" C" ""K 1ll':21" 'The grammarians have said that, since it says 'ilf~ and not '?If~, Le. it is a past form and not a noun !ike ;vJ1RI,1 C;i'1f 1il!im (Dan. 8:11), so the word 'ilf~ refers to the illness that has caused despair with regard to his health'. Saadya (ed. Qafih) translates with a nominal form: 'llti'l"'K:J 'lKIl 'For I am like one cut off'. 11 According to Ibn Nil!), the presence of the artic1e gives a word a disjoined status (cf. §3.7.2). The intention is that the noun is conjoined when its referent is the agent of the action expressed in a following attributive relative c1ause but is disjoined when it is not the agent of the verb of the relative c1ause. It appears that Ibn Nil!) is interpreting Psa. 7:3 as having the sense 'Lest he tear apart, !ike a !ion that tears apart, my soul', where the !ion is the agent of a verb that is to be understood from the context; cf. §3.7.3 (ii) (e). N

c',,,

213

PSALMS

Yln7.J' N' Ni'N' :"N~'N i7YN~' ~Yn7.J ll)'N'N P:::l' 1N Yln7.J' C'D :C'7.J, ll)'N; ~yn' "N~'N 1N 'Ni" 1N 1N 'Ni" :~~i"~~ 'i" C;, :(psa. 5:9) ""tD T»~; 1t'i":V: ,~"~ ,', :1" 'n7.J 'ln ,'n:::l' ~Qi"~~ Y~i' i7'Y'N ,i7 ""ll) 1Y7.J' 1N:::l N7.J'

,= ,',

"'N 1N ," N' 'lD" i7"CDn :(psa. 6:3) '~N ;;~N ,~~" :;i7t~ '~Y;N' ,~7t~ i7'7.JN 1N 'Ni' 17.J CNl;N 17.J :,i7 NlN Y~i'lN' :'iJ'N CNi'7.J ,i7 '1'N'N' ,~7t~ i7'7.JN 1N i7"1 'Ni"

'1~i'lN

l'b~ 1N 1'" :l'b~ CN ':::l '1'N:::l7.J ,i7 :(psa. 7:3) 'tD~~ l'I!1tt; ~'D' T~

:m"N ,i7 '11il'N 1N 'lYN l'b'N "1 ,i7 '11il'N 1N i7i7l 17.J n':::l7.J ,i7 n':::l7.J i71':::lN "'N l'b~ 1'~ 1N~ 'i'D :~.,.i~'N "1 m C"D i7"N'N' ,nN' i71' 17.J i7~ll)n i7'C7.J'N i7,m :n':::l7.J l':::l' C' "'N i7~'tc~ 1'~' ," 1N i7'D Nl;i' "'N :1"7.J Hi'~~ 'i::l~f :N~~ 'i::l~~ ," i7;C7.J "N :i7"1 N' "~1 'N ,i7 p"n7.J'N' :"~1 N' N~' N'i7

214

THE DlQDUQ OF YÜSUF IBN NÜl:l

:!;K 'l"~ (Psa. 7:6): Some have said that the sense of ")'l~ is 'he indeed pursues with a pursuing', in that ")'1 is an infinitive with the pattern of '~111l~ ,e~ (Psa. 118:18) and N~l~ N9l1 (Exod. 21:19) and the yod has been attached t~ the infinitive. 12 Others, ~ho ·maintain that the letters n l ' N are not attached to infinitives, do not permit this interpretation. It is said that ")'1~ has the imperative ")'1, like 'btp, ,btp\ and when pause occurs on the yod at the beginning of the word, the shewa is removed from under the resh. If the resh was not followed by one of the letters n!):l'l:J, the shewa would not be removed from the resh but would remain in place. The reason is that, if the !etters n!):l'l:J occu"r within a word that has the pattern ")'1, ,~tp, 'l~, '~7f, 1Eltp, CM9, when the letters n l ' N are attached to the word, the letters n!):l'l:J are given dagesh, resulting in the forms ")'T, ,~tp~, 'lt~, '~7f~, 19tp~, ch9~. Since, therefore, dat occurs in ")'1,~ after the resh and it should, according to rule, have dagesh, the shewa has not remained under the resh but rat her patalj. has been put in place of shewa. This is because it is against the principle of Hebrew for mobile shewa to be followed by a letter with dagesh. When a pause or ga'ya occurs on the first letter of a word like 'btP, P,?tP, iI:!tP, iI~tP, the shewa that is at the beginning of the imperative becomes ~obile, as ·in P~yt,~ v?~ C~V (Num. 23:18), ~~t~ iI:!yt,~ (Jud. 5:12), :J;~-:J?~ iI~yt~ (Ecc. 9:7). Accordingly, when the accent falls on the yod in ")'l,~ the shewa should, by rule, become mobile resulting in the form ")'T , but this is precluded by the fact that the letter resh is followed by one of the letters n!):l'l:J, wh ich should, by rule, have dagesh. Since the letter with dagesh occurs, the shewa has been removed and patalj. has been placed under the resh, for it is against the principle of Hebrew to produce a form such as ")'1,~, Le. a mobile shewa is not followed by a letter with dagesh, but, when a shewa is mobile, the letter after it is raphe, as we have shown regarding iI~yt,t So, since the pause has fallen on the yod and it is not correct for a mobile shewa to remain before a letter with dagesh, patalJ has been put in place ofshewa under the resh. This case resembles that of C'f:1tp?~~ '~'W 'tI~~ ntltc-C~~ iI~~!l:I1 (Jud. 16:28), in which the form that was used is '~W~. The form '!'!~~ was not used since the shewa under the sin was a mobile shewa and so the taw has become raphe. But if the shewa is not mobile the taw remains with dagesh, like '!'!tp n;?~lj (Exod. 29:13). Wherever a pause or ga'ya occurs on the first letter of the word, a shewa that is under the second letter is made mobile, except in '?-n?tp,~ C'T'N '!P (2 Chron. 2:7), in which the shewa is not made mobile. 13 • "' .. :

•• .. 1

12 Such a grammatical analysis may be behind Yefet's rendering (MS BibliothCque Nationale, Heb. 286, fol. 45v): '1)1)) ,,»,It It,;, :1,:1' It,,;, "'It. 13 Cf. §1.3 and §1.6.

PSALMS

215

"",!

N"i1 :lN'~N C)~1~ "ODn TN ONl'N f37:l 'Ni' :(psa. 7:6) ~"N ""N :l~,n 'i" ND" Ne, :'l'O' ,i;)~ Tn::1 ,,~~ ,i1 C)~1 'Ni" ::1'~' T'l' C, "N~~'N "37 :l~,n' N' li5 ;N'N TN "i" T~' :"~~'N "37 N~ 'l37' :'btp~ ,btp "Ol C)'1 i1'~N C)~1~ TN 'Ni'" :"ODn'N N'i1 nnn T~ N'W'N 37Dn'N i1~'~'N ON' 'D ""N "37 c)i"'N 37i" 'NT TN~ N~' liD~; 15. T~ c),n W"'N '37:l T~ I/p' C,/ ", :W"'N n37i" N'N liD~; 15. C)"n TN :l:lO'N' :i1'D Ni':l' ':l N'W'N W"'N T~ N'N ch~ 1btp '~7,' '1 1 ,~tp C)'1 Tn:l 'i1 'n'N i1~'~'N 00' 'D N~:l i1WU'~ Ni1'D liD~; 15. C)"n ,'~n i1~'~'N "37 li5 ;N'N :l~,n '37:l C)~1,~ 'D 37i" N~'D :CT-l~~ 1etp~ '::'7,'~ '11~ ,~tp~ c)~1~ p~n ':l N'W W"'N nnn Ni':l' C, wu,~ T'~' TN i1i'n TN~' " W"'N 1,nn~ N'W 37i" TN 'lN':l37'N co, T~ N~ TN' nnD N'W'N ,,:l '37~ c),n "N "37 i1'371 'N 'N c)i"'N 37i" N~ 'l37' :W'l'~ c),n p~' i1'37:l' "'N N'W'N 1,nn' i1ljtp i1~tp 37~tp ,btp ,n~ 'i1 'n'N i1~'~'N T~ :l':l i1ljW,~ :1':lW i1~W,~ 37~W,~ i":l cii' "Ol '~N'N ON' "37 TN~ 1,nn' TN i1i'n TN~ C)~1~ 'D ", "37 C370'N 37i" N~ 'l37 1N'~' ::l'0 TN i1i'n "'N liD~; l5. c),n W"'N '37:l TN~ N'" c)~1,~ T'~" N'W'N nnD i1":l N1' N'W'N 'NT W'l'~'N C),n'N 37i" N~'D :W'l'~ p~' N'W p~' N' 'l37N c)~1,~ '~37' TN 'lN':l37'N CO, N~ TN' W"'N nnn ";N C),n;N P:::l' N'W;N 1,nn' N'N ;::1 WU'~ C),n i1'37::1' 1,nn~ ""N "37 c)i"'N 37i" N~ 'l37D :i1~W~ 'D Nl"'N N~ "Ol 'D' i1'37:l 'N~ W'l'~ ,i1 "'N C),n'N ,:li' 1,nn~ N'W Ni':l' TN n~' TN~ N~' i1~i'lN' i1'0~' i1'O~'N i1,i1 i1:lwm :W"'N nnn nnD N'W'N ,,:l i1i11 T~ 'l.:11f~ 'i" c" :'fjw~ 'Ni' "'N : 'W'D~ 'l'37 'fj1f~ nnN Ci'l N' N'N' :'D' '~'N 'N~D 1,nn~ N'W TN~ T'W'N nnn N'W'N TN 37i,~ '~D :m"~i1 'l.:1tp nN' "Ol W'l'~ '~'N Ni':l' N'W'N 1,nn' "'N N'W'N 1,nn'D i1'371 'N i1~'~'N T~ C),n "N "37 c)i"'N 37i" 1,n' C, "'N C'T'N '~37 " n?1{n N'N 'lNn'N C),n'N nnn p~' :N'W'N

I

p' c? I Marginal correction for TJe~ Je?

216

THE DlQDUQ OF YÜSUF IBN NÜl:I

~11 ;tlJ;I C'1P~? niv,l (Psa. 7 :8): One scholar has said that ::I~b is a transitive verb and that the meaning of ~~~;OT;l is 'what the assembly of the people causes to surround (you)'. But this vie~ i~ not plausible. Rather, its sense is that it surrounds you,14 as in '?~ ::I~;CT;l il~1?~ (Jer. 31:22), where the verb is intransitive. Words with the pattern ::I~;O, C~;P, C~;' are sometimes intransitive imperatives and other times function as transitive ones. Those that are transitive imperatives include examples such as ;,~ ~!?l~ (Isa. 10:32), c'ip:-'~1 Hi:l~-'~ t;l?~~,~-n~ (Isa. 62:7). Those that are intransitive imperatives include examples such as C:I,;;"I'I il,vr;N' (Isa. 51 :2), the sense of which is 'she suffered birthpangs with' yo~' (L~~ sh~' gave birth to you), its imperative being "~;il. Another example is H;~, wh ich is intransitive, as in ~l~;~ '~r'1~~7;) "'~ (Psa. 37:23), which has the intransitive imperative H;~.15 . . . .. ll!$-'~tI~ Mp';:! (Psa. 7:15): The meaning is 'He suffers birth-pangs with evil' O.e. he gives birth to evil). It is an intransitive verb. A ward with the pattern of "~'1 is often transitive. Its intransitive use is found only in a few instances, this being one of them, Le "~'1. Another example is 'i?~, which is the imperative of ~,~tP~-N"1 (Lev. 19:11). This is not a transitive imperative. This applies also to ::19·

':I1;M MaJ;l

'W~ (Psa. 8:2): il~T;I may be an imperative, but in this case it is an

infinitive.

C?~ C''!l?~l M~J (Psa. 8:8): lNil is a noun in its basic form and also il~il is a noun in its basic form. With the addition of a pronominal suffix il~il becomes ~~il when conjoined and ~~il when disjoined, just as ilipi1 has the form ~ipi1 when conjoined and ~ipi1 whe~ disjoined. . . "tp n;~MJ C), (Psa. 8:8): It is said that n;~il::l is derived from il~il::l. This 1"1' .,. -: - : -: T -: .. has the pattern of il~~~, from which is derived n;p~~ and,il1~~, n;,~~. These plurals are the conjoined forms. When they are disjoined they are n;~~~, n;p~~, n;,~~. We have found the disjoined form il7~n~, which, when it is conjoined, becomes n~n~, with the pattern il?".~, nt1~. So, the one base has become two bases. One of these bases is il~~~, from which is derived n~~~, with the pattern of il~~~, n;p~~. From this is formed also n~n~, since pata/J occurs in place of segol in many cases, as we have seen in 'T~~ (1 Chron. 15:26) and ::IV;~? (Exod. 31:4). So, il~~~ is a disjoined base, from wh ich are derived two conjoined forms, one being n~~~ and the other n~n~. The second base is il~n~, like il?1~. The conjoined form would be n~n~ following the pattern of nt1~. According to another opinion, there is only one base, namely il~n~. From this are derived two types of conjoined form, n~l:!~, like n~~~, and also n~l:!~ like n?~~, which is a conjoined form derived from il?~~, with the pattern of· il~n~. If ·you were to remark that n?f~ has /Jireq and n~n~ has segol, (the explanation is that) this has 14 The interpretation of ~1f;tlT;l C'lil~,? n'1?,l for which Ibn Nül} expresses a preference is the normal one in Jewish tradition; cf. Midrash on Psalms. 15 For the distinction between intransitive and transitive verbs in the Diqduq see §3.6.

217

PSALMS

;l7D 'M ::1~b

pt

N7.J;l7;N Yl7::1 ;NP :(psa. 7:8) 'ZI~;;Qf;I I:I'~K; n,»,

1M C';, :CNl;; M'l7;N 1;n ",t;I N7.J 'M 1::1::1,cn 'll77.J iN ;NpD :"1::1 'M ";N :'::11 ::1::1'Cn M::1pl ,'"el 1::1 ",n Nl"IlN M"CDn ;::1 ::1"i' ;'i' '7.JN it:m 'p c~i' c~ip ::1~ic in::1 'M 'n;N M7.J;::l;N' :CDl;N 'D ;l7D ,'"el "1;; '7.JN 'M ";N N7.JND :"1;; '7.JN ;7.Jl7n 'p' :CDl;N 'D ,'"el CDl;N 'D ";N N7.JN' :C;lln,' nN C'W' ,l7, Tl'::l' ,l7 ", ~D1l' :;~in NM'7.JN' :C::l::1 Y::l7.Jnn nlN::l NM"CDn :c~7?inn M'W ;N'

pb M'7.JN 1ll'::l '::11 "l7;lt.l ,"t.l P::l CDl;N 'D 'M ";N pi::l NM;nt.l' :CDl;N 'D ,m :CDl;N 'D ;l7D ,m 1DN;N::1 Y::lt.ln' ;Ni" :(psa. 7:15) Tue ;=n' n~n 'D ";N Nt.lN' :,'n::l "l;N 'D ;7.Jl7n ;~tI in::1 'M 'n;N Mt.l;::l;N'

'p-w NM;nt.l'

:;~tI 'll7N Nl"Ilt.l M,nN' M'MD :M;';P NM'lnD CDl;N

:::11~ NM;nt.l' "l;N 'D 't.lN 'M C';, :~'i?Wt;l N;' 't.lN 'M

'M l7i't.l;N N'M 'D' :'t.lN 11::l' 'p M~t;I :(psa. 8:2) ",n n;f;I 'WK :,,;lt.l CCN M~~ Ni'N' MCN'::1 CCN 'M iN;l :(psa. 8:8)

1:1;= I:I'~;N' n~J ,';l' N'N' :MCN'::1

Nt.l ,'"el n'::lt.l ~~~ :~Nit.l ~~~ M~~ it.l '1' 'NWt.l :n'::lt.l ~1p1? ~Nit.l ~tp1? M1p1? it.l '1' in::1 'm m~t1~ it.l 'M ni7.Jt1~ iN ;NP' :(psa. 8:8)

"tu

n;~n; Cl'

N'N' :nNDNi7.J 'M C'::1';N M'M n;,v.~ M'v.~ n;pv.~ Nl"Il7.J 'ln Mi?v.~ :Mn'::l7.J M~ij~ Nl'l' 'p' :n;,~~ n;p~~ n;t.liJ~ 11::lnD Ml7'~P7.J n'N;l ;;lN;N N'M ';l7D :n~'p M~".f in::1 m~ij~ ,';ln M::l't.lC n'N;l N'N' 'i" :nii'v.~ Mi?v.~ 17'::1 m~t1~ Nl"Ilt.l Nl M~t1~ ,nN';N T;;lN 'N;l l7iN't.l 'D ~Pl l;N ;,::1 l7p' 'p n1J~ iN; m~!;!~ Ni'N Nl"Ilt.l ;t.ll7' '1" n'::lt.l ;;lN Mt.lM::1 n'N;lD ::1Wn; Nl'N" '1l7::1 Nl'N' Nt.l::l :,'n::l T

-: -

:

-

:

...

'lNn;N ;;lN;N' :n~!;!~ 'lNn;N' n~t1~ ,nN';N 1'l'; ~Nit.l;N Nl"Ilt.l TN ;NP" :n~.,.~ Tn::1 ;nt.l n~ij~ MDNit.l;N T'::ln M~".~ ;nt.l M~ij~ 'M n~v.~ ;nt.l n~t1~ T'l'; ~Nit.l;N l"Ilt.l '1" M~ij~ ,m ,nN' 'M ;;lN;N

in::1 'M M?;P~ M?~~ Tt.l ~Nit.l 'M ";N n?~~ ;nt.l n~!;!~ '1' Ni'N'

218

THE DlQDUQ OF YÜSUF IBN NÜl:l

come about on account of the letter he. This approach is similar to what is said concerning the imperative form li:!l;:J, namely that the past form is derived from it in two varieties, the first with the pattern of li:ll and the other with the pattern "i7J)~ (Gen. 17:26), the imperative of which is ~i7J);:J, with the pattern of li:!l;:J. According to the first approach, on the other hand, they are two bases, one being ;,~~~ and the other ;'~D~.

1;7 nn~?, (Psa. 9:1): Note that we have found n~rJ?~ in two forms. In one it consists of two words, namely mrJ "~. The other is in mrJ"~ ~l;~t~ (Psa. 48:15), wh ich is one word. The phrase l~? mrJ?~ has been interpreted in various ways. Some people interpret it as referring to the child issuing from the wife of Uriah, who died as an infant. But this is not a likely interpretation, on account of the words '~7-"~~ ,', ;'1ilC etc. (Psa. 9:2) and ;'~?~~1 ;,~,?ip~ (Psa. 9:3). We see here that David, peace be upon hirn, is not referring to his death. Likewise, those who interpret it as referring to Absalom (are similarly unconvincing), since we see that when David heard the news of his death, it was a great blow to hirn, and one would not say concerning that 'I rejoice. 0 God'.1 6 (Another interpretation is) that this phrase refers to the people who opposed David and were allies of Absalom. This is possible. So me have interpreted it as referring to Nabal, saying that l~? becomes ";~ when its letters are reordered. 17 Others have interpreted l~? mrJ7~ as 'for the forgiveness of sins', mrJ being understood as 'disobedience' and l~?' as 'whitening and cleansing', from the meaning of the form in ~l'~7~ l?W~ (Isa. 1: 18).18 It is interpreted also as 'concerning the exile of Israel', si~ce the exile has been compared to death and Israel has been called '''1:'1 '~~ (Exod. 4:22)

16 The interpretation of the phrase as referring to the death of David's sons is found in Midrash on Psalrns (S. Buber ed.), 82: ,'n pn ,nut n'l1l11 lCI ?~ ,.,CIC Tl:l." ,pl1 nn'c ?II 1C:l1C .,CIC "?II ?'?lI n":lpn ?III ':l?1II 11" nCIII l"~ ,"?II C'II~ n":lpl1 ?III ':l?1II 11'" 11'11 'R. Abba has said that this refers to the death of David's son (Absalorn). But the Rabbis say: As long as that other son of his (by Bathsheba) was alive, David knew that the heart of the Holy One, blessed be He, was angry with hirn, but when the son died David knew that the heart of the Holy One, blessed be He, becarne tender toward hirn'. These interpretations are cited by Yefet (Cornrnentary on Psalrns) and also by al-FäsI (Kitäb Jämi' al-'Alfä~, vol. I, 242), who, like Ibn Nü~, rejects the identification of the son as Absalorn, on the grounds that it contradicts what is found elsewhere in Scripture. 17 Cf. Midrash on Psalrns (S. Buber ed.), 91: :l'n~ nc?, ,?:ll n1'n11C P P? n"n1IC~ ,?:ll nn'c?1I P?? "IIII1C:l l1C" 1C'11111 ,?:ll IC?' P? 'Concerning the death of Nabal, far the letters of the name Laban are the same as those of Nabal. But why does Scripture say Laban and not Nabal? Because Nabal resernbled Laban in his deeds'. Accarding to this interpretation the text is to be read as l~? mc ?~. . 18 This is close to one of the interpretations that are cited in Midrash on Psalrns (S. Buber ed.), 82: ,? ?n,c, .,~~c, ,o',,~~n O,':l On'n1l'lI P?C O'CIII:l1II ":lIC' ,11111'11 l:llll n1C?II11?1I 'It refers to the sins a son (of Israel) cornrnits unwittingly. His Father in heaven, as he cleanses rnen of their iniquities on the Day of Atonernent, pardons and forgives hirn'.

I.,

219

PSALMS

'N;lD ~i'l 1:l n~!11' il~i'l:l ni1~ n'N' N'N' :il~iJ1 1N 1;:1);:7 'il "'N 'DN'N 'D 'Ni" ND ,nD 'il :lil'D'N N,m :'iJ'N il'~N "'N ,;~~ 1n:l '~N'N' 1;:l~ 1n:l ,nN"N :1'l" ill~ 'l' ':l37'N :il~n;; ,nN"N 1',;lN N~il "N'N :lil'D'N' :1;:1);:7 1n:l ,m ';~;:7 :il~il:l 'lNn'N' ilill V~ 1"~

T .. I

,nN"N 1':l,t "37 mD'37 Nl'l' 'i' TN C'37N :(psa. 9:1) T~~ n~~?1 ilD'~ 'm :mD7i Ulill' N'il 'lNn'N' :1:l' mD 'i ,m T'n~,~ NDil ""N "37 'OD T~ ONl'N 1~ :"ONDn T:l' mD'37 'D 'OD 'i" :il,nN' il"i" :l"i' "ODn 'il 0'" :'D~ ,m nN~' il"'N nlVN 1D Nl "'N 1N~ N~ 6'N il"37 "" Nl'N" :il;l'37N' iln~lVN l' ':l' '~:l ," il"N 37DO N~ 'l37 "" Nl'N' :C"lV:lN "37 'OD T~ 1"~' :ilm~ ",~ illN Cil"N iln~lVN 1" 'D 'Ni" N" N'l il"37 :l37;1 'i' ilm~ ':l~ :C"lV:lN' ,,;ll' UN~' "" T'~'Ni'D UN~ 1"'N C'i"N il:l 'N'N N'N 1~i 1N "Ni'D ':ll "37 'OD 1~ ONl'N 1D' :37ln~~:l 0" N'ilD ::lU"N 1N'Dl "37 1:l' m~'37 'OD Cil"l' :'1~ ,';ln ~"n'N n:l'i'N 'OD" :U':l,' l'lV~ 1~ ~'elm f":ln 1~i 'OD' 1N';l37 m~ 'OD "~:l 'l:l 'DO 'N'lV" m~'N:l ,nD m'l'N 1N' 'N'lV' m'l "37

m,

220

THE DlQDUQ OF YÜSUF IBN NÜJ:l

and also l"I':'~!)~ 'p (Psa. 79:11).19 According to this interpretation, the text would be their words when they are rescued from the exile: l"I1~~!t, '~7-;:lT:!I, ,', l"I,!iN 20 .. . etc. ,', ';~~" (Psa. 9:14): Its imperative is H~, with the pattern of 1!.~, from which is derived ':lN 'lN-Cl- ''l:l':!I (Gen. 27:34).21 '':T • T

• T

"21 (Psa. 8:7): The imperative of l"I~y! is n'lP, like c'ip, :l'''!, from which are derived ~7t', ~:t).. It should be, according to rule, l"I~~y!, but one taw has been elided. The he at the end of the word is added. The form in l"Il'1W ~l'l]li~ (Psa. 90:8) is from niw and, according to rule, it should be Qil'1lP, like '~b, ,:,i,:!I~, 'z:!i,:!I~, but the single taw has been used in place of the two ta ws and the form is l"II'1W. "?~,-n"tI Mt'~

"1'7

'l~'atP (Psa. 7:1): 1i'~1P is a disjoined word like 1i'~y, 1i'~1P (Jer. 17:18), 1iN1'! (Isa. 66:24). If they were conjoined they would be 1i'flP, 1i':ty, 1i':tIP, 1iN")1.

M"lj 1:111T ,;, (Psa. 9:7): It is said that the text ~lPl]~ c'''!~1 refers to the enemies, concerning which it is said ~~r:! :l~iN~.22 This is because we have found 'uprooting' used in relation to people, as in c':'7t11$ ;!1~ ,', CW~~l (Deut. 29:27). We have also found c'''!~ being used to refer to enemies, as in ~1~ 'i!~1 ~':~t.? '9 "'1 (1 Sam. 28:16). It is stated that the enemies have passed away and their habitations have become n~~? nb1n. When your enemies were uprooted, memory of them was obliterated with their destruction, i.e. the name of the people and that of their habitations were obliterated. We have said previously that the imperative of 'mtt (Psa. 9:14) is H~. One person has said that its imperative is 1ln, with the pattern of 'blP, and it should, by rule, be with the pattern of 'rl7tlf, 'rm, only the qame$ was not shortened but was lengthened as in ;~ '~!.7t~ (Psa. 16:1). According to another opinion (as remarked), its imperative is p~ with the pattern of 1!.~, '~~")~, and thus H~, 'mtt· »tp1 tVjZ;~ "~; (Psa. 9:17): The imperative of Wj?il is w~~, like ~~iz.i, 1'~1p. It is also possible that it is from U;p~.23

'mn,

"rb,

19 Cf. one of the interpretations cited in Midrash on Psalms (S. Buber ed.), 82: mr.m P

'17

,pli '17 ,m :11111111 'It refers to the death that the Father decrees for the son, but later the son repents and God purifies hirn of his iniquities. Here "son" c1early refers to the people of Israel, as it is said "Israel is my son, my firstborn" (Exod. 4:22)'. 20 Saadya (ed. Qafih) interprets the word nll:l,?~ as a musical term. 21 In the manuscripts the imperative base HO has dagesh. The statement of Ibn Nu!} would be easier to understand, however, if the form were T.lD, without dagesh, which is c1early of the same pattern as ~").~. 22 The interpretation of the word as 'enemies' is found in the masoretic tradition, as is reflected by the masoretic note on this word: 71113111 11111' 'n 'There are eight occurrences of this word in the sense of enmity'. 23 Cf. §2.1.1.9. '11'111' "1~:I '3:1 '1:l1l3111 ,'11'111' 11'11

1'111 ,1'n131171:l 13':I'1:l1 l1:11111n:l ,nn ,~ ,n1l1

0'",

221

PSALMS

T~ Cn~N?:J

'D ?'i'?N P:J' "ODn?N N,n '?l7, nm~n 'l:l "~O' DON ':l? ?:J:l ," n"N T'?'i" m?l?N

:':lN 'lN Cl '~~11 m~ '1' 1".~ Tn:l HO n'~N :(psa. 9:14) ,', '~~~"

'1' :l" C'l(; ?n~ n'tP ,n nJ;ly,l '~N :(psa. 8:7) ,''7l' nnn l"It'~ '7~ ,nN'?N 'Q?N ,~n:JN 'i" nJ;l~y,l 11:J' TN npn TN:J' J;l1). J;l7tW N~m~ ni'n TN:J' niw T~ ,n u'm'l7 n~w n?,i" :"NT n~?:J?N ':JN 'D 'iJ?N' :,nN'?N 'Q?N ?l7l T"Q?N ?,:l, :'ni~Q Qi~Q :lO "Ül ~iT-lW 11:J' TN :n~w ?Ni'D "Ül nl7'~i'~ n~?:J 'n Ti'~lP :(psa. 7:1) ",'7 T"lUl :T iN1' Ti'1lP Ti':JT Ti'~tP T':Jn nDNi~ n'N~ N'N' :TiN11

Ti'~tP Ti'~T

'?N n:l ,'W' nwm C',l7, n?,i' TN ?Ni" :(psa. 9:7) l"I~l"I ="~T ,:::nc '?l7 nW'm?N Nl'l' 'i' TN 1?" :,~n :l"Nn ?Ni' "?N N'l7N?N P:J N'l7N?N '?l7 C',l7 Nl'l' 'i" 2:un~'N ?l7~ ,', cwn', P:J ONl?N cnN'N~ n'N~' "lD N'l7N?N TN ?Ni'D :1'l7 'n', 1'?l7~ '0 ,'" 'll7N CnnN:lN':J l7~ cn':J' 'N:lN 1N'l7N nl7?i' N~ 'll7' n~l? m:l,n UO Nn'~N '~~~D TN ?:li' Nl?i' :cn'N" CON' ONl?N CON 'N:lN 'i' Tn:l '~~~t1 T':J' TN ni'n TN:J' ,bW Tn:l Tlt} n'~N TN ONl?N tl7:l ?Ni" :?N '~17tW "Ül n'D ,~ ?:l '1~:J' C? r~i'?N 'N~ PN?' '~1~! 'n7tlP :'~~1D HO '~~111".1 Tn:l T~O n'~N TN ?Ni'" :l7~lP l7~W

"Ül

wi!~ n'~N

Wj?il :(psa. 9:17) JUl.,

Uli"~ "D~ '7JD~

:w,,~ T~

T':J' nl "

222

THE DlQDUQ OF YÜSUF IBN NÜI:I

!:I'M"K '":lW

!:I';l-'~ (Psa. 9:18): The singular would be n:n,;, like 'n~iu • -.-1 .... I • 'I' - •• (Psa. 35:26), which is from I:!~W' A similar case iS'i?:~ 'l!'~n (Psa. 35:27), which is from r~~. T

'J:1r!

•••• :

,',

W;~~ T»~-'lC M~~i' (Psa. 9:20): It is said that il1~~~ has the meaning 'may there be a rising up by you',24 it being a noun with the pattern il ~~u1, which is a noun with the sense of 'returning', as in l~37W!T:I ntln il~~u1~ (Isa. 30:15). The forms il~~;', il~~u1, on the other hand, are imperatives. 25 /T

T

.,

T

,

As for the form in ,', Mn'W (Psa.9:21), it is said that it is a noun with pattern of ,', il,~'! (Psa. 35:1). The actual imperative forms are ~'!, n',p, with pattern of ",p, which is an imperative. The noun il,~',p has the pauern of noun il,,"',p. The imperative would be ,',p with the pattern of ~'!, n',p. So, forms il,~"., iln'V;, il,,"'wall have the same pattern.

the the the the

!:IV? 7'11;7;) (Psa. 9:21): Know that we have found the word il1i~, with the letter he, having the meaning of 'razor', as in iu1N'-;~ il?~~-N'; il1i~~ (Jud. 13:5). In the present passage also, it has been interpreted as having the meaning of 'razor', in the sense of 'punishment', as in ilT~ip!:l '~IJ~ (Isa. 7 :20). It is more likely, however, that it has the meaning of 'fear' and 'terror', like N1i~ with aleph, the he being in place of the aleph. We have many instances in Scripture where the letter he occurs in place of aleph and aleph in place of he. 26 ~~D'? Mi?",? "~'~ (Psa. 10:8): The meaning of il~7nj is 'for your army'.27 The yod in it has been elided. 28 Analogous to it is C'J:C~;n (Psa. 10:10), in which 24 The Arabic translation with the nominal form qiyäm is intended to reflect the nominal base of the verb. 25 Cf. §2.1.1.6. 26 In the Rabbinic tradition the word 111iD here was gene rally interpreted as having the ,011''111 ,nlC,' n'lI1 sense of 'fear' or 'authority', e.g. Midrash on Psalms (ed Buber), 91: 011''111 'Put your fear over them, and your authority over them'; Babylonian Talmud, So!ah 49a: Oll? l1"D '11 l1n'lI1 'DlCllll :2:2, ":l'D ?1C'1I1' ?:l "11 ", '1111 ,n?Dn IC'1D'1IC 'If it were not for the prayer of David aB of Israel would be seBers of grease, as it is said ... .' (Rashi' commentary: Oll? Tn 'Give them authority'). This is the interpretation of the Targum (ed. Diez Merino: ICn'1m 'fear') and also the masoretic tradition as shown by the masoretic note on the word: 'm:l' "1) ':21' ?:l, 11 'n:l ''1 'There is no other occurrence of this (in this sense) with he. All cases where it relates to a Nazirite (Le. has the sense of a razor) have this form (with he). Saadya (ed. Qafih) translates T'DIC':l' 11:2 ICD 'that by which they fear'. This interpretation is not followed by al-Fiisi, who maintains that it means 'mark of a wound' (Kitäb Jämi' al-'Alfä~, vol. 2, 230-231). Yefet (Commentary on Psalms, MS Bibliotheque Nationale, Heb. 286, fol. 63v) translates l1?IC?' 'indication' and l1'lC'l1 'guidance' (interpreting it as a derivative of 111il1). 27 Cf. Yefet (MS Bibliotheque Nationale, Heb. 286, fol. 64v): '111'1'1. Menahem ben Saruq (Ma~beret, ed. Saenz-Badillos, 176*) and Ibn Janiil,l (Kitäb al-'U~al, 227) consider kaph to be part of the root of the word. 28 This interpretation is consistent with the masoretic note on the word, where the 11:lis taken to be the 2ms. suffix: 11 'n:l T'?'D ':l 'There are twenty words (in which the 2ms. suffix) is written with he'. Contrast Targum (ed. Diez Merino): ICl:lDD'1 'for the wretched', where the kaph is taken to be part of the word. AI-FiisI (Kitäb Jämi' al-'Alfä~, vol. 1, 541): ,'ICD''1 'at your wealth'.

,m'D'

m'D

PSALMS

'Ij~lp

,'el

lJ~tp

223

11:;" ,'n';N :(Psa. 9:18) CI'M;K 'n=w CI'U ;= :r~o T~ 'i',:lt '~~O i1;n~, :1J~tp T~ ,i1 ";N 'n17'

CN'i' i1"ODn i1?1~i' TN ;Ni" :(Psa. 9:20) W'~K T»' ;K ,', M~~i' nnl' i1~~W1 p:;, 17'l';N CON ,i1 ";N i1~~W TT1:l CON ,m 1; 11:;" :'~N 1i1D i1~~~ m~~v i1;'i" :T'17w,n ODl' :," i1 ~ '1 TT1:l CON illN ;Ni" :(Psa.9:21) ,', M!,!'tl1 i1 ;'i" TT1:l i1~PW CON;N N1' '~N ,i1 ";N "W TT1:l n'w :l'1 ,i1 '~N;N i1~'1 n'N:ltD :n'w :l'1 TT1:l ,'W 11:;" '~N;N' :CON 'i1 'n;N i11 'w :,nN' TT1:l Ni1;:;' i11 'W i1n'W i1"ODn Nl'l' 'i' 'ij:l ";N i11;~ TN C;17N :(Psa. 9:21) ClM; M'l;= ONl;N f17:l 'OD 17i'~;N N'i1 'D' :alt1 ;17 i1;17' N; i1"~' p:;, O~~ T':;" TN :l'i'N;N' :i1":;'Wi1 '17n:l "el i1:l'i'17;N i1'l17~' O~~ i1"ODn :'1;N;N CNi'~ i1'D 'ij;N' '1;N:l N1;0 ,'el 17TD;N' i1:l'i1;N i1"ODn :'ij CNi'~ '1;N' '1;N;N CNi'~ 'ij;N T':;" TN :lNn:;';N 'D ,'n:;, Nl;' ':ltn:;'N 'i" :1 W'1; i1171j~ "ODn :(Psa. 10:8) UCJ' M=;n; ,,~,» 'i1 C'~1' T'n~;:;, 'm :"';N Ni1'D ':ltn:;'N c'N:;,;n i1;n~, :"';N i1'D

224

THE DIQDUQ OF YÜSUF IBN NÜl:l

the yod has been elided. 29 This form is constituted by two words.3 0 The word c'~~ is from the lexical dass of :l~~ :t~?~1 (Psa. 109:16) and has the meaning of 'shattered', 'humbled'.31 Now, the imperative of :t~?n is :t~~i! and the primary imperative is :t~~, this being analogous to :t~~, :t.~~i!. The singular of c'~~ would be :t~~, with the pattern of :t?R, C'~R. It is also possible that it would be '9, according to the pattern P'!, C'l?'! and :l~, c'~~.

"~K-;~' n;,'? (Psa. 11 :2): The imperative of this is :t!.~, Iike niN")7, which derives from the imperative :t~"). The yod in ni"7 is not pronounced. l~a,o! n;ntftl ,~ (Psa. 11 :3): The singular of this would be :tt:'~, with the pattern of :t'!~, ni'~, as in ~'ryi'~? ~;~ (Jer. 5:10). The meaning of ninl!itJ is said to be 'opinions formed through deceit and falsehood'.32 The word nin~ has also been interpreted as 'irrigation channels', as is the case in C'Nll'l:) :t'nhw ~'m (Isa. 19:10), which are Iiterally 'irrigation channels'.3 3 But in 1~01~~T nin~1:I ~~ this interpretation is not feasible, at least in a literal sense. If it is interpreted as 'fabricated beliefs' or 'irrigation channels', it requires considerable exegesis. The intention may have been to refer to the kingdoms that are founded on injustice and might of conquest. It is also possible that it refers to the religions and beliefs of the nations of the world. These interpretations are not Iitera1. 34

Ca;:D n~~ (Psa. 11 :6): It is said that analogous to '~1p and :lt:'~. ...

;~,~!) .. ,.

T

:

nll:) T:

is a word in its basic form,

nn' ".oz·" ,u,;' (Psa. 11 :7): It is said that 'w' refers to Israel and the sense 'I' 'I'

.,,.

29 The association of the word D'~~'O in the phrase D'~~'O "'~Ilf!!~ '~~1 (Psa. 10: 10) with an army is found in the Midrash on Psalms (ed. Buber), 94: l""'i':l ~'tl~ VIII'71 l'lC l'~'c '~IC 71',"n:l " ,'n ":ll l":l'l', '~lCllII ,'n1~:l l"':ll IC'IC 'R. Simon said (with regard to the interpretation of this phrase): The wicked man drafts only mighty men like hirnself into his armies, as is said (of Nebuchadnezzar) 'And he commanded certain mighty men who were in his army' (Dan. 3:20). 30 The word is read, in the qere of the text, as two words, as indicated by the masoretic note on this: I',n I,i" 71,n 71"~ 71'" 1~ ,n 'One of fifteen cases that are written as one ward but read as two'. 31 CL Targum (ed. Diez Merino) where D'~~ is treated as a separate ward and rendered "l» ('the poar'). Al-Fiisi (Kitäb Jämi' al-'Alfä~, vol. 2, 82): l"~IC/:l'1C .,ICC' D'~~ '0 'the wealth of the weak'. Menahem ben Saruq, by contrast, interprets D'IC:l,n as a single ward from the root with the sense of 'humiliated, lowly' (Maf;beret, ed. Säenz-Badillos, 176). Saadya (ed. Qafih) translates both 71170 (Psa 10:8) and D'~~70 (Psa 10:10) as 'wretched' (C'IC:l). 32 This interpretation can be traced to Rabbinic literature; cL Babylonian Talmud, Sanhedrin 26b: '»tl 71~ i"'lf n,c.,m Tl'1C »111., 'n11C '111 '''n1:lllln~ "'IC :'~IC IC"»' "U11a said: If the designs of that wicked man (Le. Shebna) not been frustrated, wh at would the Righteous have achieved?' 33 This is the meaning given by al-Fiisi (Kitäb Jämi' al-'Alfä~, vol. 2, 712). 34 Yefet (MS Bibliotheque Nationale, Heb. 286, fol. 70v) translates the word nlC"»l~ 'emplacements', and interprets it as referring to the frontier posts of the Muslims (."ln l'~'C~'IC). Saadya (ed. Qafih) translates D71nICCICCIC 'their foundations' (i.e. of the wicked mentioned in v.2). Ibn Janii\:! (Kitäb al-'U~ül, 712) interprets it as 'traps that have been set up far fish and stumbling blocks for the innocent' (;t.....J1 ~ ~.r.':liJJ .J.;LA...lI ~.JL::,>-.U ~ L.).

I,

"n

PSALMS

225

i1'ZlN i1~1~1 TN?N T17:!cNmZl T"O~lZl Ni1"ODn1 ::z::z? i1N:m i1l? TZl Tn::z i1~~ T'~' C'~~ "M" :i1~~;:r m1 "Ol i1~1 ?'N?N 'ZlN' :i1~f;:r :C'~W ::zw C'~1171 Tn::z N~ p~' N:!c'N TU" :C'~i? i1~i? i1~i i1'ZlN niNi7 "Ol i11~ i1'ZlN :(psa. 11:2) '7DN ,,~= n,,''7

:ND?N::Z 1'~' C? ni"7 'D "'?N'

,=

i11W Tn::z i1QW p~' Ni1? "M'?N :(psa. 11:3) l,Q'M' n,ntUM n?171 ::Zi1N'Zl Ni1lN ?Ni" :nmvm 'l17Zl' :i1'm,lV::Z ,?17 p~ ni,w pm "Ol 'i'N'O?N mnlVi1 'OD TZl ONl?N TZl' :?UN::Z?N' ,n?N::Z mnlVi1 ,~ i1?'i' PN?' :i1i"i'M?N::Z 'i'N'O 'i1 'n?N C'N~'Zl i1'nnlV n'OD TND i1i"i'M ,i1 O'? 'l17N "ODn?N N'i1 i1'D 'lVZl' NZl PO,i1' "" T'~' ?ZlnM' i1?"Nn1 ?"Nn '?N 1NnM' 'i'N'O n'OD TN' nN?'171Zl N:!c'N ?ZlnM" i1::Z?l?N' C?O?N '?17 i1'l::ZZl 'i1 'n?N nN~?ZlZl?N i1::Z "1 'm C?,17i1 n1ZlN? 'i1 'n?N ::Zi1N'Zl?N' TN"N?N '?N i1::Z "lV' i1lN :i'M

'ttlP

"Ol Ni10N'::Z i1Zl?~ 'i1 n~7Tl TN ?Ni" :(psa. 11:6) 1:19;= n~~ :::zn~ T :

226

THE DIQDUQ OF YÜSUF IBN NÜ1:I

is that the people of Israel will see their sanctuary, 35 that is to say, at a time in which it will have been rebuilt. Note that we have found '~~ referring to the sanctuary also in C~'1 '~~ ~lq~-1C;1 (Exod. 23:15), by which the sanctuary is alluded to. If somebody objected that 'W~ is a singular expression and ;~'.~~ is a plural form, one would reply to hirn that '111' here may be a noun of dass, analogous to 13;;:-~'~~1 (Isa. 45:8), which is a n~~n of class}6 A similar case is c~ f'~Y ~f'IP~ n~~ (Ezek. 22:29). Hoth 13;;~ and c~ are singular expressions, but their meaning is the dass or group, and so with 'W~, where the meaning may be taken to be 'the group of the people of Israel who deserve salvation will see the building of their sanctuary'. It is also interpreted as meaning that they will see the faces, that is, they will see each other's face at the time of salvation}7 Another interpretation is that Israel will see the punishment of the enemies who are mentioned in the preceding verse: n'''!~H 111~ C'I!!.I C'~WT'~ '~~~. This can be compared to i'I~ :1r~1f:1 'tW (Micah 7:10). We have found c'~~ used to refer to punishment and wrath in 131 'WYf ,', '.~~ (Psa. 34:17), which has the sense of 'blows and wrath'. CI';~~~ ~1D~-':P (Psa. 12:2): It is said that the sense of this is that they have become absent. 38 It is derived from a noun of ~he form D!.I, like ,~ and '1, from which are derived ~'P~ '~~1 (Job 9:25) and ~13~ 111;3~~ ~'P, (Job 28:4). If ~!l)' were from an imperative of the form D9, it should according to rule be ~F!.I, like ~})1 1~?1;) "1~1 (Psa. 55:22), C',,!~~I;) ~)~1 (Hab. 1:8), '~IC' n;,~iyl;) ~,::I1 (Psa. 69:6).39 As for C'~~~~, it is said that it means 'trustworthy ones', that is 'people who are trustworthy'. It has the form of a plural passive participle. If somebody objects that the form used is not c'~~~~, which would be the pattern of c'''!~'f and c,~~,~,40 one would reply to hirn that segol is sometimes used in place of shewa, as seen in 'bIP, as against 'b~. Another interpretation of C'~~~~ ~!l)~-'~ is that

35 CL Midrash on Psalms (ed. Buber), 101: 'tlltllll ,'mM 'l~ Mit'" ,'tlM 'l~' n:2117" m'1I71t' n:l '111' ,tl,lt, "l~ nlt C"III' ':2117' 'The first company (of the righteous, Le. of Israel) will

'tl'l~ 11M'

dweIl in the presence of the King and behoId the face of the King, for it is said "The upright shall dweIl in Your presence" (Psa. 140:14) and also "The upright shall behold His face"'. Ibn Nüi.l, however, takes the pronominal suffix to be plural and to have the sense of 'their'. The word C'l~ would have the sense of 'divine presence' and by extension 'divine sanctuary' .

36 §3.3.2. 37 CL The Midrash on Psalms (ed. S. Buber), 101: MIM' '117' ,It ,'tl'l~ 11M' C"III' ,tl" " :2pM MI '117' ,C"III' '117 CM'l~ MIM' c'm7 '117 ,C'" '117 "111' 'l~ UC,' CM 1t,1t ,'tl'l~ 11M' Mtl

,M It'M '117" j",11 'tlltllll H

,'W',

M'M ,"l~

'One would have expected the verse to say "The upright ones shall behold each other's faces" or "The Upright One shall behold the face of each (of them)". What, then, is the meaning of "They shall be hold each other's faces"? The upright ones shall behold the face of the Upright One of the world, and the Upright One of the world shall behold the faces of the upright ones. For "The Upright One" is the Holy One, blessed be He, of whom it is said "He is just and upright" (Deut. 32:4)'. 38 The translation contailling the nominal form ma'dümina is intended to reflect the derivation of the word from a nominal base, as is proposed in what folIows.

39 Cf. §2.1.1.6. 40 CL §1.4.

PSALMS

227

';l7 '~~ Nl'l' 'i' TN C;l7N :'~~ 'i' ni" 'D 'll7' Ci70'i' ,,"el' ;N'W' ;'Ni' ;Ni' TN' :O'i';N ';N i7:l ,'W', :Ci'" 'lD 'N" N;' p~ O'i';N 'D 'W~ TN i7; ;Ni" :C':l, i7"eD; 'i7 '7.)'~~ i7;'i" :,'n' "eD; ,i7 'W' TN ,i7 ";N :l7W' "D" ;n7.) ,m l7U;N CON T'~' TN ;7.)nn' l7i'7.);N N'i7 :,'n' "eD; ,i7 C~n l7W~l :i'Wl7 'i'Wl7 f'Ni7 Cl7 i7;n7.)' :l7U;N CON i7;7.)1 T'~' ;7.)nn' i7Nll77.) 'W' ,;,~, :i7;7.)1 ;N' l7U;N ,i7 i7'll77.)' ;Ni'" :Ci70'i' T'l:l p,"el' i7l7'W';N T'i'nn07.) U'~' T";N ;N'W' :tl7:l ci7il7:l i7n, i7l7'W';N 'D T,,"el' 'll7N i7n';N p,"el' Ci7lN ;'N;N i"OD;N 'D T"'~'7.);N N'l7N;N nN:l'i'l7 ;N'W' ,,"el' ;Ni'" 'i" :n~ i7~'~nn 'l'l7 p~ ,m n"D1' WN C'nD C'l7W, ;l7 'U7.)' p~ nN:l,i;N 'm :l7, 'Wl7:l ," 'lD p~ :li1;N' i7:l'i'l7;N ';l7 C'lD Nl'l' ::li1 ;N' T7.) ,m T'7.)"l77.) "N~ i7"ODn TN ;Ni" :(psa. 12:2) ~'~'~N n,!) ,~ WUN7.) ~~;r. ~~~_ '7.)" Ni7l7.) N1 ";N ;1 ;~ ,'"el o~ ,i7 ";N CON;N ,'"el ~9~ T'~' TN i7i'n TN~ OD m ";N '7.)N;N T7.) ~O~ TN~ ,;, :'l7l TN ;Ni" :c'~~7.)~ :'WN' m'l7W7.) ~~1 :C"7.)l7.) ~j~l T7.)W7.) ",:l, ~f1 "eD;:l l'~N 'i" :nNi'n Ci7 T";N C'i';N 'll7' :nNi'n i7"ODn C"~,~ Tn:l TN~ 'nn C'~~7.)~ ;i" c; i7lN ;'Ni' ;Ni' TN' T';'l7D7.);N ,btp ,'"el l7iN'7.) 'D N'W;N ;,:l Ui'l l;N ;7.)l7' 'i' i7; ;Ni" :c':;l~'~

228

THE DlQDUQ OF YÜSUF IBN NÜJ:l

'those who possess faithful beliefs'41 have passed away.

"~,~ K" (Psa. 12:3): This is a ward that has no derivation, Le. it is not derived from an imperative by a process of inflection. One opinion is that N11!i is a noun like 1~~ and n~, but on account of the aleph it does not have segol, Le. it does not have the form N~1!i on account of the aleph.

nii'?O

'tI~tp-;~ ", n'1! (Psa. 12:4): Note that the singular would be from which the plural form '~~ip is derived, analogously to the way '1P is derived from '~~. It mayaiso perhaps be derived from M~ip, a noun in its disjoined form, the plural of which would be ni~ip in the disjoined form. The plural conjoined form, however, would be ni~ip, so it follows that these would be two separate nouns with one meaning, Le. M~ip and n~1p. They are analogaus to mz.iN and nuiN, wh ich have one and the same meaning. n~1p,

yO,,?

'I'"

;~~~; '1~; (Psa. 12:7): It is said that crucible', the beth being an affix attached to "7~.

"?~~

means 'in a

~" '~;7 n~"'.! ~1~ (Psa. 12:9): It is said that this means 'when contempt is raised against Israel by people who are their enemies'.42 Another opinion is that the phrase c1~ '~~ is used here to refer to Israel, who suffer oppression and contempt in the exile. m'.! is a noun derived from the expression M??ir 'z:!'~~ '~ (Lam. 1:11)43 according to one interpretation. The phrase m,! c~~ has also been interpreted as meaning 'like a warm', understanding c~~ on the basis of C~:l C'l??il'l (Exod. 16:20).44 ~tU'~O '~,-n,~ (Psa. 14:6): This is said to mean 'when the paar makes plans, can you confound hirn?', Le. 'when this paar man organizes anything, can you confound hirn by saying to hirn that your plan is not correct, as you used to

41 The intention is that according to this interpretation the word C')l7.l!\ is a noun referring to an abstract quality and that since the verb refers to the passing away of people possessing this quality rather than of the quality itself, this must be regarded as a metaphorical expression and the concrete noun 'a~l;äb 'possessors' must be supplied in the translation; cf. §4.2. Yefet adopts this interpretation (MS Bibliotheque Nationale Heb. 286, fol. 72v-73r): 1" 'muc ':11 1nKlK7.lK l"pnl7' l""K 'll7' C'l'7.lK 'lIIlK '7.l'l7lK 'p ~Kll77.l ... nKlK7.lK"K :lKnllK "K'III' 'Those possessing beliefs ... this means that people possessing beliefs have become absent, Le. those who hold to your articles of faith, wh ich are the foundations of the law of Israel'. Cf. Saadya (ed. Qafih): Kl7.lK"K 'The faithful ones'. 42 Cf. Midrash on Psalms (ed. Buber), 108: 'l'l7:1 ~m C",l7:1 c''''''''7.l~ C'P"lI" ~-:lP~ C"'III:l C'K 'l:l 'When the Holy One, blessed be He, will exalt the righteous who are most despised in the eyes of men in this world'. 43 I.e. it belongs to the same lexical dass (lughah) as ~i?i' 'despised'. It is worth noting that Ibn Janal;1 (Kitäb al-'U~ül, 196) interprets it as being related to "?i1l K~b 'drunkard and glutton' (Prov. 23:21) and translates 'they walk about in arrogance consuming people' (,j~ ..;l>JJ tJ.1.,;:.-1 J 1>..,.1..:.:). 44 Cf. Targum to Psalms (ed. Diez Merino): KIIIl 'l:l' l'~7.l' KlIlI7.l' KP'''l7:l 'Like a leech that sucks the blood of people'. This interpretation is mentioned by Yefet (Commentary on Psalms, MS Bibliotheque Nationale, Heb. 286, fol. 75v.).

229

PSALMS

nNlN7.)N'N :JNn~N "lD 1N C'l'7.)N 'OD ':J 'Np" :'b~ 'M no', 'll7N pNpnWN NM' 0" M7.)':J 'M :(psa. 12:3) ":,, N1' CON 'M N1W 1N 'Np 17.) ONl'N 17.)' :t'j',~n'N' '7.)N'N 17.) MpnW7.) 17.) N1.W 'Np N7.) 'll7' Upl b l7pn C, t'j'N'N Mm 17.)' :n~ -;11.1;1 'n7.) :t'j'N'N Mm Nl n~w P:J' 1'n"N 1N C'YN :(psa. 12:4)

n,I';" 'n!)w ;= ", n,='

17.) Ni'N 1':J' 1p' :'1~:;Z 1~~ 17.) 'l' N7.) "el 'JJ~W C':J"N :1)7.) niDlp 1':J' C':J" t'jNi7.)'N' :n':J7.) niDip 1':Jn C':J"N' n':J7.) CON mf~ 1'"el N7.)m n~w M~ip 'll7N 1nN' N7.)MNll77.)' l'7.)ON N'N~D :1nN' N7.)MNlY7.) '1'N nWN ..... M~W

':J'N' :ON:J" 'D ",l7:J 'Np' :(psa. 12:7)

Y'N; ;,;»:

~"J ~D=

:",l7 . -: ',l7 :J:J,7.) "Y M"pn'N l7D' 1117 'Np' :(psa. 12:9) CI'N '2:; n';T CI" ,'W' C1N 'l:J M"P 1N 'Np" :MN1YN CM 1'1'N C1N 'l:J 17.) 'N'W' m;.! :m'l'N 'D M"pn'N' t'j:JO'N CM"l7 "l' '1'N 'N'W' "N M:J 17.)' :"ONDn'N Yl7:J ',l7 M"n 'n"M ':J MeD' 17.) pnw7.) CON m 01:1 17.:1 01~ "o~, :P;l7;N ", ;n7;) n1;T 01~ 'o~ 17;) ONl?N :c'l7"n 'll7' MH:Jn 1N "1pn 'll7 n~l7 'D 'Np' :(psa. 14:6) ,w':n '2» nJ» 1N M' ",pn N7.):J mT:Jn 1N "1pn 'M 'w 'D 'll7'N N1M ':J1 N1N

230

THE DIQDUQ OF YÜSUF IBN NÜ1:I

confound hirn in the exile?'. The imperative of ~tD'jn is tD'jillike j'tDil, ~j,tD/'1.45 • ,.

.. T

.. ,.

•

T

Mr.ltC "'; n'=N (Psa. 16:2): The word /'1'~N is used to refer to his '1''' '~'nc ,. soul46 and the meaning is 'you (0 soul) have said to the Lord of the Universe "You are my master"'. This is a metaphorical expression, since the activity expressed by the verb relates here to the person not to the soul nor to the spirit in it. This resembles ,~? ,~~ ~7 (Psa. 27:8), for the activity of the verb here does not relate to the heart, but it is a metaphorical expression. 47 -I

-

I

1-"

1 :- T

':I'?'-;; '2:1,;= (Psa. 16:2): This means: You do not owe me goodness and

kindess. Rather, your kindness is bestowed upon me, my good fortune and my well-being are from you. The sense is that it is not incumbent upon you to grant my good fortune and well-being but they come through your kindness. Irequest you to preserve me from my enemies, who are referred to by O'lPi'~, as is stated in il~iJ n~~-'w~ O'lPi'R? (Psa. 16:3), Le. Israel, who are called by this name. 48 It is said that this is a complaint of David, peace be upon hirn, concerning Saul and his companions who were led to him. 49

~:-'J~"-;~ ""N' (Psa. 16:3): Note that the 'nobles' (O""N) are not 'I' . : -.,. ••• equated here with 'the totality' (;:.,).50 This is because '1''''!.t is a word conjoined to 'all' of Israel. The ward '!.'"'!!.t is used to refer to Saul and the leaders who were his enemies. He complained about the common people by the phrase O'lP;'~? il~ij n~~-'w~, He then complained about the notables and elite, who were the nobility of all Israel. 51 So, the 'totality' (;:.,) is not equated with the 'nobles' (tI'1'''1~). If it had said t:I?-'~~~ '1#~ '1'''1~-;~ the 'totality' would relate to the 'nobles', as in 0~1~~ n~~ 'i:l~-;~ (Exod. 11 :5), in which the 'totality' relates to the 'first-born'. Since it says ;~ '1'"'!!.t1, it is analogous to ;~1ip~ '~~~ ;:., 'b~ (Num. 8:16), in which the 'first-born' are referred to as belonging to others, the others being their mothers, since these are termed 0~1 'I?~ - we have found the term ory1 'I?~ referring to the 'mother'. An analogous construction is il?~l!il] 'i:l~ (Exod. 11 :5) and also the 'first-born' who is 'the head of strength' (liN n'lPN!,) (Deut. 21:17, Psa. 78:51), which refers to the father, as in ;~1ip~ 'b~ l~~Nl (Num. 26:5). So, ;~ '!.''''!.t1 is analogous to ;:., 'i:l~ (Num. 8:16). The phrase O?-'~~~ indicates that he used to love these nobles, although they hated hirn. This is alluded to in s tDn~ 1~l]~ O'i!"'~ n'~~ ,io i"T:I,?~ '1~~ 'W~ (Psa. 55:15). When, however, they ac ted I

•. -

45 The spelling of the imperative forms l!i';O and :l'WO with yod is intended to re fleet the presenee of yod in the substanee (jawhar) of the word; cf. §2.2. 46 The ward ui~) ('soul') in Hebrew is feminine. 47 Cf. §2.6.2, §4~2. 48 Cf. Mishna Avoth, 6, 10, where the tI'1!ii'R in this verse are identified as Israel. 49 The same interpretation is given by Yefet (MS Bibliotheque Nationale, Heb. 286, fol. 34r): ';>\lew 17tl ,~It~)1t ','11t D7I D""It'1It, D'W"p'1lt 'The "holy ones" and "nobles" are the people who attaehed themselves to Saul'. SOLe. it is not an attribute of the nobles; cf. §3.3 .2. 51 Yefet (MS BibliotMque Nationale, Heb. 286, fol. 34r) interprets the D'1/ii'R as the 'holy priests of the Lord' (D'W"P71 ", ')71~) and the D''1''~ as 'the leaders and dignitaries' (''111t'11t' Ittl,,'1It).

231

PSALMS

NiT'~N Wt;'~z:1 :m'l 'N 'D iTn:m Onl:::l N~:::l ::ZN,;l TN:::l N~ 1,'::z,n :~::z'wn • T

::Z'WiT ,'tn W'::ZiT ..

'I'

O'

T

:iTODl "N iT::Z "lV' T;l1~~ iT"i' :(psa. 16:2) l'1nK '~'K "'" n'~K 'l7D'N TN' TN1~ ON':::l ,iT N,m :nlN "'0 T'~'Nl7'N ::z" 'n,i' 'Ni'D

m,"

N" ODl" N' f:::llV" ,iT iT"i" "i"N N'iT iT::ZlV" :iT'D "'N :TN1~'N i"'u "l7 ON':::l ,iT ,::Z ::Z'i''' 'l7D'N 0'" :'::Z, '~N l' 1,tD ,::Z ,tD' ":::l 1"l7 " N~ 'Ni" :(psa. 16:2) "", ,,~ 'n~,= ::ZlN'::Z 'iT no', 'n~l7l' "':::l TN 'Ni'" :1'll7 T~ 'iT 'n~l7l' ',':::l, "'l7 OiT "'N 'N'l7N T~ 'luDnn TN 1'OND 1'll7 T~ ,tD::Z 'iT ,::Z 1"l7 'lVN O'lV'i" p:::l OON'N N'iT::Z T'N~O~'N 'N'lV' OiT 'll7' O'lV'i' iT::ZNn;lN' "NlV T~ 6'N iT"l7 "" ":::llV ,iT N'iT TN 'Ni" :i1~iT f'N::Z iT' T""~ UN:::l T"'N TN 1'" :'~'N "1 O""N'N TN O'l7N :(psa. 16:3) ~~ '~!)n

,,= ""K'

NO"'N' "NlV "N ""N::Z 'NlVN' 'N'lV' ':::l "N iTDNt~ iT~':::l 'iT '1"N :iT~iT f'N::Z 'lVN O'lV'i" iT"i" iT~Nl7'N T~ N:::llV 'i'D :iTN'l7N 'lN:::l "'N "1 '~'N 'N;lD :'N'lV' ':::l "lN 0i1 T"'N fN':::l'N' "lN'N T~ N:::llV Nt'N' O""N'N "N l71N' '~'N TN:::l O::z ';lDn 'lVN ""N ':::l 'Ni' ", :O""N'N :,~ ""N' 'Ni' N~'D :O"':::l::Z'N "N l71N' ':::l'N "'N :; N::Z ,,:::l::Z ':::l "Ul OiT"l "N T"NlV~ OiT O"':::l::Z'N "'N 'N'lV' 'l::Z~ ':::l ,,:::l::Z ,n~ 1" 'N;l O~'N "N on, 'UD "lV' Nl'l' 'i" :on, 'UD Oi1lN' OiTnNiT~N ,i1 "l'N' T::Z'N' "Ul ::ZN'N "N iT"lV' T'N n'lVN' ,iT "'N ,,:::l::Z, :i1nDlViT ,,:::l::Z "Ul TN:::l i1lN tPl7~ o::z ';lDn i1"i" :,~ ';:::l1 "Ul ':::l ""N' 'N;lD :'N'lV' ,,:::l::Z O'iT'N n'::z::z "0 i"n~l "n' 'lVN P:::l, iT' T'tlN::Z 0iT1 O""N'N "'NiT' ::zn~

232

THE DIQDUQ OF YÜSUF IBN NÜI:I

unjustly towards hirn, he cursed them with the words

;~'''17 m~'IIi' (Psa. .. T .,' T .-

55:16) .

"n~ 'tI~ Ct'i:2'~ ':D'~ (Psa. 16:4): This refers to the people who rushed to help Sau!. It indicates that their sorrows will be many on account of the help that they offered to the unjust one. The imperative of ~,~~ is 'rr,? like the imperative 17;~, which in the past plural is ~17H, like ~'n~, ~17,?1p. When it is disjoined it has the form ~,~~ like '~17? ~17~ ~17,~~ 'J~~ ,~ (Isa. 16:8). '~nil ':l'~iJ!\ MJ!I~ (Psa. 16:5): It is said that its imperative is 1~;l'I. M'~tp n?tl;-l)~ (Psa. 16:6): Note that a taw has replaced the he, as is

'l'

the case with l'I'~T, which also has the form n'~T (Exod. 15:2). Similar to this is l'I?i!~, n?i!~, as inT n·?i!~ "~ l'I~r~-Ic"" T~ (Jer. 49:25): C',tp,~ M~'!t!t' ~'~'~ (Psa. 17:2): This is feminine in gender. It is sometimes also masculine, as in n;,! ~N"1~ ~'~'~ (Prov. 23:33).

''P-'1~!-;; 'J:li7Dl (Psa. 17:3): This is an infinitive with a first person pronominal suffix. Its imperative is l'I~!, with the pattern of l'I~m, N'l'I '~;'?tI (Psa. 77:11), 17'U;;l'I' ,." 'n;"I (Psa. 116:6). ':l'Qi~~~~:~ .,:,~~ ':li=J!I (Psa. 17:5): Its meaning is said to be 'You have given support to my steps in your paths'. The singular of '''!~~ would be ,~U;~. It can also have the form ,~IIi~, which is (also) a noun meaning 'steps', as in '''l1!i~ l'I~z:i Cl:C 111iJ '~7? (Job. 31 :7), where ,~u;~ has become ,wi~. The meaning of the lwo forms is the same. This is analogous to "~~ and "~!.(, which both have the same meaning. The verse m::l~9 l'I~~ ~l'.~IIi~ (Ps~. 17:11) is said to mean 'in our steps our enemies have surrounded us'.

~~'~'~ C'~~ii'J;l7P~ c'Qin ~'tPi= ~"itl M;~tI (Psa. 17:7): It is said to mean 'Separate your bounties, 0 saviour of those who seek refuge in your power', Le. 'Remove your bounties from those who rise against you, 0 saviour of those who seek refuge in your power', so the sense is 'By your power save and assist those who seek refuge'. Another interpretation is 'Remove, separate by your power your bounties from those that rise against you'. ,~,,~ "(Psa. 17:9): The imperative of this is The past would be 'W, like ::lb, ::l~, '~~l~ (Psa. 88:18). ,', ~i~ C'J:I~~ (Psa. 17:14): The singular would be l'I~,?, like l'I~~, c'~~. The fact that it has the form c'~7f~ with raphe and it is not c'~7p7? with dagesh has come about on account of the ga'ya, which is under the memo This curiosity is analogous to 'J~'~~ "~~7? (Jud. 8:2), where the form is not "~~7?, and C~1~::l~7? (Ezek. 32:30), where the form is not C"!;;l C~1~::l~7?, and r~~~ CN?7? (Gen. 25:23), where the form is not CN~7?

,w.

PSALMS

233

:'ll"l7 mll'W' p;:, CiI"l7 Nl7' iI' T'll'N'e 'N:i Nll 'll7 TN'N' :W1'~ 1,m 'D 'l7'ON "'N C'i"N "N iI~ ,'W' :(psa. 16:4) "n7.) ,nN Cln':::IJ» ,:::1,' Ciln,;ll iliI1' cilnNi'Wll "n;:,' TN N"N 'i'D "" "Y 'lN;:" ,'NW m'Yll ~'t1~ ,nll ~Y~~ T';:" c'~,;; '~Y'N' 'llN Y~~ ,''el 'tI~ iI'llN ~'v~ :C'N'e;; :;ll ,yn ~Y"H 'TY' 'Y ,''el ~'v~ 'llY' n';:'ll T';:" N'N' ~Y~tp :1~;iI

il1~r

T'w,~

iI'llN TN 'Ni" :(psa. 16:5) ,;,,~ ,'~;n nnN

,''el '1) 'N;I 'v'N ,,~ TN C'YN :(psa. 16:6) ,;» n'l)w n?tJ~ .,N :n'iln "Y iI~TY N' 1'N p;:, nrm~ ilrm~ iI,nll' :n1~r T';:" Ni'N' Ni'N 'llY' 'i"

iI~m TT1~ iI~!

:iI~i'l

11w, 'il :(psa. 17:2) CI"W'7.) n~',nn 1'~'» :n;,! 'N" 1'l'Y p;:, ';:'T

iI'llN' :"'N 'NWll ,,;lll 'il :(psa. 17:3) 'I) ,:::1»' ;:::1 'J:I;~! :Y'W'iI' ", 'n~l :N';:I 'n;IPrJ

'D "Nl:?~ nlll7'N CNY'N 'Ni" :(psa. 17:5) 1'n;~»7.):::1 ''l~~ ';7.)J!I CN p;:, N~~;N CON ,~w~ Ni'N 'llY' 'i" :,~tV~ T';:" '1W~ ,'n' :1nN1nll "~~ "~~ ,''el ,nN' Nllil'lYll ,~w~ ,~tV~ 'N;lD :1"iI 'lll 'i~~ iI~n Nl~ "N' Nl'N~;:' 'D 'Ni" :'l'~~O ilny ~l1~W~ iI;'i" :,nN' NllilNlYll T";N :NlN'YN N' 1"NlD T'DN ;Ni" :(psa. 17:7) D':::I Ji7.)7.) CI'I::I1n »'W'7.) 1',an n;l)n n'lll N' 1'll'Ni'll Tll 1;'NlD 'Y~N 'lY' 1n"i'~ T'l;:,noll;N n'lll T'DN 'Y~N ;Ni'" :T'l;:,noll;; n'lm y;;:,n 1n"i'~ 'lY' 1n"i'~ T'l;:,nOll;N :1'll'Ni'll Tll 1;'NiD 1n"i'~ :'~~::1~ ~~ ~b

,''el 'W T';:"

'~Y;N'

:,W iI'llN :(psa. 17:9) ,~~'W "

iI;'i" :C'~~ ilJ$~ ,nll ill:)~ 11;:" c'n~ ,'n' :(psa. 17:14) ,', 1" CI'n7.)7.) nnn 'il 'n;N iI'Y1;N iliI1 Tll 1;';:' 'N;I W1' c'n~~ ;i" c;, :'D' c'n~p :Cln~~~~ iI;nll' :,'~~~ ;i" c;, :'TY'~N "~~~ ;nll ,n ~"1 ;N' :C'll;N :cNf~ ;i" c;, :YllN' CN7~ iI,nll' :C'W'~ c1)1~~~~ ;p' c;,

234

THE DIQDUQ OF YÜSUF IBN NÜI:l

'in" ,', ':J'?"'~ ';K lI l (Psa. 18:2): The imperative of this is oh1, like ,bIP,

'~r, ~1'?IP~, ~1~r~· If its imperative were 0tl1 the form would be ~/?~1~, like »~IP, n?IP, from which are derived ~~'?IP~, ~n~IP~.

,~?~'?~ 'J:I'~~'?~ (Psa. 18:3). It is said that its imperative is ~!~ and that it should, according to rule, be 't?'?~7?~, but the dagesh has been elided. Another opinion is that its imperative is nl?~~, which is analogous to n1~W and nWp~.52 'j?T" ,', (Psa. 18:2): This should·be rendered 'Oh Lord, the on~ who poss~sses my strength', so that the expression makes sense. 53

,', K'i?~ "?~'? (Psa. 18:4): The primary imperative of this is '*~I and the secondary imperative is ;!~. From this is derived ;i~/?, which is conjoined in meaning. It does not have the form ;!~/? with pataQ. This is because a passive participle derived from an imperative with the pattern ;!~ has in principle qames, as is the case in 1~ '~~7? (Psa. 87:3), '~?7? ,', u.ii'~,? (Isa. 58:13), :lm1 ni!/? (Isa. 27:10), ~l~,??7? ;~h7? (Isa. 53:5). You will find all cases following this principle except o~i'7?, which is formed with pataQ, as in n?1~-;~-;~ o~i'/?~ (Neh. 9:5). This will be explained in due course, God willing. 54 ~!;-n;tplj (Psa: 18:12): The disjoined form is n?1p~, which is analogous to

n':I», ",:1»; n'1», "'1».

"U,;~~~~tli'·' ,,-,' (Psa.

18:14): The singular form of this is ;tI~ like ,~~, '1~~. As for the form 0';n1, which we encounter elsewhere, this is derived from ;m, 'TY corresponding to the pattern of o~~, u.i~~, from which are derived 0'7?~~, O'IP~~, as in O"?~ o'~~ (Isa. 30:9). The form ;~~ may correspond to that of :I!~ and ;~~, but on account of the Qeth it has not been given the form ;~~, for dagesh is not put in Qeth. When one of the letters »nnN has qames, moreover, a pataQ does not occur before the qames, i.e. a pataQ does not occur on the letter before it. T~

="i

~;~~l ~'j?'~~ (Psa. 18:15): It does not say :I'} since this is followed by an indication of the resulting circumstances, which are expressed by o~~~l (Psa. 18:15). As we have stated before, when there is an intention to indicate the circumstances, the word preceding this is given a disjoined form. 55 '.7D~ '~~K-'» 'K~tp~~ (Psa. 18:18): It is said that the base of the word is • "0" • I 'I' • - I •

19. If you encounter the form '~9, this should be interpreted as 'from me', since the meaning of 19 is 'from'. If you were to encounter the form ~39, its meaning would be 'from hirn'. The dagesh being in place of the elided nun. According to

52 Cf. §2.1.1.9. 53 The Hebrew word tllI" is used with a meaning that is found in Rabbinic literature. The intention appears to be that the word 'P.ll:1 is regarded as a metaphorical expression, in that it is a word referring to an abstract quality wh ich is being used to refer to a concrete entity. In order to convey accurately the sense, one should supply a concrete noun such as ~äl;ib 'possessor' in the translation.; cf. §4.2. 54 See Ibn Nülfs comment on Psa. 113:2 and Neh. 9:5, where the form tI~hl:) is interpreted as a conjoined (Le. construct) form. 55 Cf. §3.7.3 (ii) (b).

235

PSALMS

'~r '~1p "Ol ch1 iI'~N :(psa. 18:2)

'in" ,',

~7i1t',~ '~K"

'1' n7'P l7~'P Im~ ':I7t01}$ 1N::l ClI1 iI'~N 1N::l ,;, :':I1~r}$ ':I1~'P}$ :':It}?'P}$ ':I~~'P}$ N~iIl~ '~1~7t~ ili'n TN::l' U~~ iI'~N TN ;Ni" :(psa. 18:3) '~?~7i1~ 'n"J~' ilVii?~ il1f!ltP "Ol iI~7~ iI'~N TN ;Ni'" :lVl';N ,;ln::lN 'i"

:Cl7U iI; p::l' 'nn 'mi' :lnN;l N' ,', N' ?Ni" :(psa. 18:2) 'i',n ,', ?~~ p::l' 'lNn?N' ?~iJ T'::l' ?'N?N iI'~N :(psa. 18:4) ", K'i'K ;;M~

,?" nnD:l ;P~7t ?~l7' C?, :'ll7~?N '1Nt~ ,m r~i':l ?i~7t iIl~ Nl' r~i':l ?'l7D~?N iIl~ '1' N'N ?~~ Tn:l T'::l' "?N '~N?N CO, T~ TN NiI?::l' :Ul7lVD~ ??h7t ::lTl7l' niW7t :'~~7t ," lV"i'? :1~ '~17t "Ol ;::l ?l7 C~'7t~ p6::l :nnD:l 'N;l iIlN c~i'7t N'O CO'?N N'iI '?l7 'ln :T~n'?N NlV TN ill7t,~ 'D n,lV" :iI::l':l :n11~ iI'1~ ?n~

,m

iI~~~ T'::l' n'::l~?N :(psa: 18:12) O'~ n;tpt'

:n'Tl7 iI'Tl7 - : .0'

TI·"

N'N' :'1~~ ,~~ "Ol ?tJ~ T'::l' ,'n'?N :(psa. 18:14) WK ';n!l' ,,: c'~t'~ N~ill~ '1' llJt'~ Ct'~ "Ol ?t'~ T~ Nl 'i'D C'7t'~ Nl'N' ilill T~ PN;' ?~Q :lH ?n~ ;t'~ T'::l' nl" :c'Wt'~ C'l:l (J::l c'WO~ '1,n?N Nt'N' :lVl'?N iI'D ?~l7' N? n'n;N 1N; ;r;r~ ?~l7' C? n'n?N '1,n;N 'D 'll7N nnD r~i';N ?:li' l7i" N? r~i':l ~rifrN T~ 'il ";N :nnD l7i" N? iI?:li' "?N

'm

:l:lO?N N"N N~? :l1 ?Ni' N~' :(psa. 18:15) O~M" :,

o'i":'

iI~?:J?N ";ln :l:lO?N "" "" N~ 'n~ iIlN ?:li' Nl?P 'i" :C~iI" :ill7'Ui'~ NiI?:lp 'n?N T~ 'il iI~?:J?N ?;lN TN ?Ni" :(psa. 18:18) "'~ 'J~K ,~ 'K~W~'

H~ n'N' N'N' :T~ 'il T~ "ODn TN? '~~ iI"ODn '~~ n'N' N'N' P:J' TN ili'n TN:J' ';ln:J~?N TU?N CNi'~ iI'D lVl'?N' iIl~ iI"ODn

236

THE DIQDUQ OF YÖSUF IBN NÖl:!

rule, the forms should be '~~~ and ~l~~. The dagesh is put in place of the missing nun, as in 'lJ~ip il~n~ (Psa·.· 71 :23): ilF~tJ (Gen. 2:34), il~.~;i'~ (Ezek. 32:16). Whenever we find forms such as '~7!1~, m:!l~, it is said (according to another opinion) that the base of the word is 1~~, L~. the two mems and the nun belong to the base. The dagesh in them is in place of the elided nun, as we have stated with regard to '~~. lf there were no elision the forms should be, by rule, 'H~~, ~l~~~. The meaning of both '~~~ and '~~ is 'from me', just as ~3~~ and ~3~ both have the meaning 'from hirn'.

,!tlJ;lf:' "I;n,-Cl~ (Psa. 18:26): The imperative of this is '~I1~i!. The primary imperative is '~11. In terms of meaning, both of these forms express transitive actions. Corresponding forms are "H~T;I (Psa. 18:27), t:I~l.:1T;1 (Psa. 18:26,2 Sam. 22:26), ;"~~T;I (Psa. 18:27). The primary imperatives of these are t:I~l.:1, '1~ and ;r:!~, with the pattern of t:I~;W? l~~ (Psa. 55:10). When they become t:I~r:!::r, '1~~::r, they express transitive actions, despite the fact that they have the pattern of an imperative that characteristically expresses intransitive actions. 56 'r,lJi'T l'ItV,n~-nw~ l'IJJtm (Psa. 18:35): The imperative of this is nm::r, with the pattern of '~?i!, from which is derived the past form il1~'P~' The corresponding past form would be ilI~m~. The lJ.eth, however, does not have the dagesh that would normally occur in place of the missing nun. It is said that ilnm, refers to the 'bow', so that it means 'a bow of bronze has been placed in rn'Y'·~rms'. Another interpretation is 'Each of my arms has been put down S7 like a bow of bronze'. il~nn is related to the expression in N~il n~~ '~'P '.~~~~ (Mal. 2:5).58 The interpretation and meaning of il~m~ and mp"? are the same. This is analogous to words in wh ich a letter taw may replace a he such as il?l:C, nWN.59 As for the fact that ilw~m has the vowel ~ and nwm has ;, we have p~~~llels to this, for we find th; fo'rms il?~X9 (Job. 41:23) and n;;;x9 (Psa. 88:7), and likewise il'~X7l):l ~lnN:lil (Psa. 66:11) and il17' il';X~:lI (Ecc. 9:12), ";l~ (Gen. 8:9) - T and ilml~ (Nu~. l'Ö:33\ 'Ö~l~ (Psa. 142:4) and TnO~l~ ds·a. 52:12). T

1

T

...

I

'~;'J) ':I~Hr,' (Psa. 18:36): The singular without a pronominal suffix would

be ilH~, like iln~, nll~. The form ~~1?~,1 is derived from the conjoined form, Le. from nl?~. This is analogous to ntt;:l~, which is the conjoined form of il~;:l~, and from ntt;:l~ is derived the form in il~;!) ~~tt;:l~ t:I~~ (Job. 22:21).60 56 CL §3.6. 57 The verb wada'a generally has the sense of depositing, or puuing at rest. This evidently reflects the interpretation of the verb 7lOnl as being connected with the verb nt)' 'to descend'. 58 Yefet has a different interpretation (MS Bibiotheque Nationale, Heb. 286, fol. 105r): 71'PIt" 711i' l~ 'C~ln 71~?lI'''C C'i'?1t llt 'nn 71'PIt" 71~1t?1I 71'!) 'l'P 'He indicates thereby the robustness of his arms, to the extent that the hard bow breaks on account of the strength of his arms'. Saadya (ed. Qafih): CItMl?1t 'ci' i',n 'PIt,',1t ?PIt'l?lt' 'who makes my arms crush the bows of bronze'. 59 The farms 7llfi~ and no/~ are regarded by Ibn NüJ:! as two separate nouns in their basic form. The second is not derived from the first; cL §2.1.2.1.2. 60 CL §2.1.2.1.4.

237

PSALMS

:'nDlV iI'~'I;I "Ul Yi'Nl?N TU?N CNi'D lVl'?N 'N;lD :U~~ '~~~ T~~ ilD?~?N ?;lN TN ?Ni" U~~ '~~~ Nl'l' N'N' :iI,~ii'I;I iln~iJ TU?N CNi'D 'ilD NDiI'D lVl'?N' :iI'?;lN 'il TU?N' T'D'D?N 'lYN 'H~~ T'~' TN ili'n TN~ ';ln~' C? ,?, '~~ 'D Nl?i' ND~ ';ln~D?N :iI~~

NDiI"ODn

U~ ~3~~

TN

ND~ '~~

'il

'3~~ '~~~

"ODm

:U~~~

p~' ?'N?N 'DN?N' '~tlI;I;:r iI'DN :(psa. 18:26) ',OJ;lJ:l ,'an CI~ "~I;IlJ 1?' ?nD' iI"l:l ?YD 'il Y'Dl ?ND 'lYD?N ili"i'n 'D' :,~tI

Cl'lV? l;~ Tn:l ?t1~ "1 C~1) T'~' ?'N?N CiI'DN :?1;1~I;IlJ C~m:l mN~ TN' :1"1:l ?YDn ?NYDN CilD ?t1~I;I;:r "~I;I;:r C~t1;:r n'N;I N'N' :ODl?N 'D 'DN 'il "?N 'DN?N Tn:l 'ln ';;,;:r Tn:l nm;:r NiI'DN :(psa. 18:35) iT MlV,n~ nlVi' Mnn~, 'nn lVl'?N iI'D Yi" N? n'n?N PN?' i1~m~ 'm iI'~tp~ ':lY?N iIlD nlVi'?N '?N Y1N' ilnMl' ?Ni" :Yi'Nl?N TU?N CNi'D lVl'?N ";1' TN~ TD o'i' ?nD ml1~ 'i' ?Ni'" :"YN" 'D ONMl o'i' n?y~ 'i' 'lY' :N'iI nMl 'DlV 'lDD' ilUD? TD 'il ilnMl' :"YN" TD ,nN' ?~ ONMl ?,:l "?N C?~?? iI:llV" :,nN' NDilNlYD' NDiI"ODn nlVMl' illV'Ml Nl?D iN:l mpn~, ~N:l iltp~n~ TN~ TN' :mp~ ilW~ "Ul ,~ '1' 'v?N iI'~;l7,?~ UnN:lil iI?m.n :n;?;;lr,>~ iI?~;lr,> Nl'l' 'i' TN m, :1?' ?nD :ilOUD OilD ilnUD nilD :ilY' iI,i;lD:l T:

T

T

T

T

I'

?nD ilH~ p~n iI'NlVN N?:l iI,'n'?N :(psa. 18:36) '~=,n ':I~Hr,' n~i:lI;l "Ul m~.~ TD 'lYN l')N:icD?N TD ~m~~J Nl 'i" :nl1~ iln~

CiI:l ;;~ ~I;I~i:lI;l n~i:ln TD '1m iI~i:lI;l TD nl ilDN:icD 'il 'n?N :iI:l'~ ~I;I~i:lf.1

238

THE DlQDUQ OF YÜSUF IBN NÜI:I

',~"tI ='7P~ 'Ii!l (Psa. 18:48): The imperative of this is '~7t1 and its meaning is 'he has inflicted with plague' from the lexical dass of '~1.61

"17 =7ii' J~'f1; '7' (Psa. 19:4): This is not a past form, but here it is a noun

'i~T~ tlV~~'z (Psa 19:1): 'i~rl? has the pattern of ;i"l~1? (Jer. 46:14), ;iptpl? (Ezek. 4: 10), I]i;tpl? (Isa. 11: 14). referring to something heard, since the word is conjoined in meaning. It is analogous to the case of C~1~1?~ cry? C~7~ (Exod. 14:25), which we have discussed before. The pattern of our word is the same as c~7~. This pattern can be used to refer to the patient, as in C?ip 17~tp~, which has the meaning 'heard' and can also be used to refer to the agent, for example, c~~~, which refers to a transitive action, as is seen in 'PW '~~I? nl1~-C~~ i1~~!l:C1 (Jud. 16:28). It follows that the form c~~~ would refer to the agent of the action. The form c~~~ mayaiso refer to the patient of the action, as shown by cp.!~ cp~ (Exod. 21 :20). The imperative of this is CP'!l! and the patient of the verb (with this meaning) would be expressed by c~~~.

=t"~~ ";~ M~~~' (Psa. 19:5): The singular is likely to be i1~1? with the pattern of i1~l:C. The attested form is i1~I? From i1~1? is derived ni~1? and from i1~1? is derived C'?1?62

Y"7

"'lN 'i~~~ tp,W: (Psa. 19:6): The expression f~'? relates to the 'strong man' not to the 'bridegroom', as in P:I? Hi'~1? ';ll~~ (Psa. 78:65), in which 'the strong man' is the one who is 'shouting'. This differs from the verse ,', J(~~ 'i::I~~ (Isa. 42: 13), in which 'the Lord' is the one who 'goes forth' not 'the strong man', since it says ';ll~~ and not ';1l~~.63 'I:" n~'~,,~ (Psa. 19:8): It is said that 'r:t~ has two meanings. The first is 'a simple person' (referring to an entity), as is the case with '"!~ (Ecc. 2:5) (a noun with the same pattern). (This pattern) mayaiso be used to reier to an abstraction as is the case with '~~ (Psa. 30:6) and '"!,? (Num. 17:25). n~~ "'-';''f1~ (Psa. 19:10): Note that n9~ is a singular expression, whereas '~~1!11? is an plural expression. The word n~!:!, therefore, must be (a noun expressing· ~ quality that is) an attribute of c'~~·tpl:l, and so the meaning is 'judgements of truth'.64 l'~:-'~ niN'~'f1 (Psa. 19:13): The opinion has been expressed that the word is i1:~tp with the pattern of i1!l:C") (Ecc. 5:10 ketiv) and i1:l:Ctp (Isa. 24:12) and that the aleph in niJ('~tp is added, like C~N~~ (1 Chron. 12:9), the base of which is '~~ without aleph, as in the verse '~~~~1 '~~~ ;:~ (Deut. 14:5), and so the aleph in it is added.

61 Cf. Midrash on Psalms (ed. Buber), 162: upon them'. 62 Cf. §2.1.2.1.1. 63 Cf. Ibn Nül.!'s comment on Psa. 3:9. 64 Cf. §3.3.2.

,:1,:1 Mle T:1:1 :1'10111

'since he losses a plague

239

PSALMS

T7.3 N:1'N Ni1"ODn1

'~1iJ

Ni1'7.3N :(Psa. 18:48) 'nnn

';1!1 :'~1 i11'

C'~»

:n;,lP~ ;;i'lP~ ;;1~~ Tn:1 ,i1 "7.3T7.3 :(Psa 19:1) "" "~T~ nJ~~'

'D 17'7.307.3;N CON ,i1 ;:1 :,:117 ,i1 0'; :(Psa. 19:4) C"i' »7;tF~ "~ 'D Nl;i' N7.3:J 'm 'l177.3;N 'D i1DNil7.3 'i1 i17.3;:J;N TN; 17il'7.3;N N'i1 ';17 17i'n 'i' C07~ TT1:1 'i1 'n;N i17.3;:J;N' C"~7.3:1 Ci1; C07~ 1:;17ND;N ';17 17i'n 'i',1 :17,7.307.3 ·i1"ODn1 :c;'i' 17~lP~ "Ol "17D7.3'N :'l'17 'nw7.3 nnN Ci'l i17.3i'lN' 3/i1"i':JI :i1"1:1 ,17D ,m Ci?~~ 'n7.3 ,m "Ol "17D7.3'N CON INil'NI Ci'll T':J' 'i" :,17ND,N CON Ci?~~ 11:J' :Ci?~~ T':J' "17D7.3;N' Ci?~;:1 i1'7.3N' ;Ci?~~ C,,~ :i1lV~

Tn:1

i11~

11:J' ;7.3nn' ,'n',N :(Psa. 19:5) Cl"I"~ ,~n l"IJi'~' :c'~~ i11~ T7.3' :n;~~ i1i~ T7.3 '1" :i1i~ Nl'l' 'i"

Y'"

y",

i1,'i' :(Psa. 19:6) niN "~l~ W'W' ":11,N ',N 171N' ,i1 p"n7.3'N ,i1 ":11,N ";N :T"7.3 p"n7.3 ';::l~~ "Ol Tnn;N ',N N; ;Ni' i1lN; ":11 N, N~' ,i1 ," ";N :N~' ":1l:J ," i1;'i'; '1'N:J7.3 :,;::lP 'i" C;, ';::l~~ ,i1 ,nN'?N :T"'ODn i1? '1J~ TN ?Ni" :(Psa. 19:8) '1:1' n~'~n~ '~~ "Ol Nil'N f'17'N ',17 17i" 'i" :'.,~ "Ol ,m :l'NO,N Y:JW'N :',7.3 .... :,'n' OD' ,i1 n7.3N TN C,17N :(Psa. 19:10) n~K ,', ,~cw~ CN:JnN 'l17' C'~DW7.3 'D '1~' n7.3N 11:J' :1l' l;';D :C':1, OD; ,i1 :i'n;N '~DW7.3'

'i1 i17.3;:J'N ;~N TN ;Ni' T7.3 ONl;N T7.3 :(Psa. 19:13) l'~' ,~ n'N'lW ";N C~N1~ "Ol "NT n1N'lW 'D '1;N;N' i1:~lP i1:~' Tn:1 i1:~lP :"NT i1'D '1'N;N' :"7.3n', ':1~' ;'N P:J '1;N N;:1 '~~ i1'~N

3

:'17'i'~ I Marginal correction for :'17n,,1.

240

THE DIQDUQ OF YÜSUF IBN NÜl:l

cu,'tc " ';-~"q,;~!-"tc (Psa. 19:14): The singular is n'~ and it is a noun with the sense of 'plougshare', as in the verse ~1!)~1~-n~1 ;n~-n~1 (1 Sam. 13:20). In this case, however, it is intended to have the sense of 'a weapon of war'.65 M?9 M~"~ (Psa. 20:4): The opinion has been expressed that the imperative of this is il~1p"!. Another opinion is that its imperative is lW"!. When he is added as an added letter to such a form it may have segol or qame$. Examples with qame$ are ill~1p and ill?!. Examples with segol are forms such as ilPP1~ and il~l~~! (1 Sam. 28:15).

~f'1 ,', (Psa. 21:2): In some cases this word is formed with qame$ and in others the short qame$ is made into qibbu$, as in ~!~1 (Psa. 21:14). ,,~~tp nW1~l (Psa. 21:3): It is said that n1pl~ means 'the permission of his lips'66 and has the pattern of nl~~ (Lev. 23:36). :;~

n;=,; (Psa. 21:4): This is the conjoined form,

whereas in ,~?

nbl1

(Psa. 21 :7) it is in the disjoined form.

'tlWtl n?~tc-'" tI~n~1 (Psa. 22:1): Note, may God grant you strength, that n;'N is the same as il;'N (Gen. 49:21). The letter taw sometimes occurs in place ~rhe, as we have al;;~dy shown.67 '

'?

M~~~,-ac"", M?~1' (Psa. 22:3): The meaning of this is 'And by night also I cry but I have no rest'. We have adopted this interpretation since in what precedes it is said il~~1J N;' c~;' Nl~~ 'tr;~ and the word Nl~~ relates to both c~;' and also to 'in the night'.6S

65 I cannot trace this interpretation of tI!;I'~ in Rabbinic sources. but it is mentioned, and rejected, by al-Fäsi (Kitäb Jämi' al-'Alfä~, vol. 1.79-80):':2 "1111:)' 'IC !l CIC)'IC 'l,n':l1C 'i" '1111:)' IC' lC,m ... tll1n:lC:2 ,')'n "li 'u'c' IC' "ICi' tI'i'!l tln'lC IIC 'There is disagreement concerning tll)'!! 11$ '~-\'o/'r-'!!, Some people have interpreted it as "Let them not rule over me then with their ploughshares" ... but this is not feasible.' 66 CL Midrash on Psalms (ed. Buber, 179): ,'n!llll:2111 MIlli' ,'n!llll nlll'lC' ,111:) 'What is nlll'lC' ,'n!llll? It means "The permission!instruction of his lips·... AI-Fäsi (Kitäb Jämi' al-'Alfä~, vol. 1. 154): C'!l ,,1:) 111":;' T"lII':;' TI:) i'nllll:) ltl:)ClC,1C i"'u TI:) l1'!l ,,'IC'IC' l1'n!llll plC ,'n!llll nlll'lC' ' ... means "the permission of his lips". The 'aleph in it is a characteristic feature of nouns. It is derived from C1'-~~~ ui1b T;'o/'~ (Ezra 3 :7)'. CL the translation of Saadya (ed. Qafih) l1PU)!:) mlC','nclC 'his asking permission with his speech', to which he adds the comment IC)"IC lC'll'lC l1n,lI'l!l C'!l ,,1:) 111":;' T"lII':;' l1,'P TI:) nlll'lC' ni'pnllllC' 'The word n1!i1~ is derived from C1'-1~~ ui1;~ T;'1p'~ (Ezra 3:7). so I have rendered it with the sense of "permission"'. The same interpretation is proposed by Menahem ben Saruq (Mal}beret. ed. Saenz-Badillos. 63*). Yefet (MS Bibliotheque Nationale. Heb. 286. fol. 120v). by contrast. interprets the phrase as 'expression of his lips' (l1'n!llll U!l'). with which compare Ibn Janäl} (Kitäb al-'U~ül. 68): 'utterance and speech' (r-% J ~). 67 In cases such as this. Ibn Nü~ regarded the feminine noun ending in 11; and the one with a segolate ending to be nouns in their basic forms. One was not derived from the other; cL §2.1.2.1.2. 68 CL §3.9.

241

PSALMS

i1:JC'N CCN ,m n'~

1i1

,'n"N :(psa. 19:14) cn'N TN ,~ ,r,tV~, r,N

::1,n'N nN'c i1:1 "" l7i17.:)'N N'i1 'D' '~"i' nN' ;n~ nN (J:J i1"l 'Ni" :i1),tp1 i1'~N 1N CN)'N Yl7:1 'Ni' :(psa. 20:4) Mr,~ M~tV" '~l7' 'i" ui') l:1 '~l7' 'i' 'i1'N i1"l7 'N1 N'N' ;1W1 i1'~N 1N i1~tp17 ,n~ 'i1 ui') b "'N' :i1·Pl i1·V~W "Ü) r~i':1 N~N :r~i':1 :i1 tt1i?ttl :~!~1 "Ü) ~ ~ '~l7' Ni'N' r~i':1 '~l7' 'i' :(psa. 21:2)

':1"1 ,',

111:1 ,m ,'nDW p~ mN 'Ni" nw,.~ :(psa. 21:3) ,'nDtV ntp1~1 :n':lCl7 ...... -: :n':J~ :(psa.

21:7) ,~? n",~ :r')Ni~ ,i1 :(psa. 21:4) ~,~ ni'1:;

'i1 n?~tc 1N i1"N 1"N C'l7N :(psa. 22:1) ,ntVM nr,'N r"

nJ~~r,

:':1i' N)"'N N~:J l7iN'~ 'D 'iJ'N ,,:1 UJ'N 'l' 'i" i1?:tc 'l7'N Ni'N ""N:1' 1N i1')l7~' :(psa. 22:3) ,r, M'~"

Nr" M?~~n

C~" N'i'N 'i1'N ,:li' 'Ni' mN' "CDn'N N'i1 N)'i" :n1:JC " N~' :i1""N:1 Ni'N' C~":1 i"l7n' N'i'N 'N:lCD :ml7n N"

242

THE DIQDUQ OF YÜSUF IBN NÜI:l

~w;=-.c";, ~"== I,. ,~ 'Pla (Psa. 22:6): It is said that the meaning of ~Wl is 'they became ashamed'.69 The noun is Wl. The fact that Wl means 'shame' is shown by the verse c'lPil c~1~:J~t?, the singular of which is wb. The word ~wi,:J is a past form derived from the noun, analogous to ~wln tc'?, ~,h('? (Isa. 1:6) and ~:Jirm~ ~'7~K (Num. 24:5). T', , I

~n;?~~ "'-;~ ;i (Psa. 22:9): The word ?1 has been interpreted as a noun referring to a person who entrusts. The sense is 'As for the one who entrusts his affair to the Lord of the Universe, He will deliver hirn'. The word ?1 has also been interpreted as an infinitive, in wh ich case the sense would be 'He who entrusts his affair with an entrusting to the Lord of the Universe'. This interpretation is the more plausible. l~;~ ,,,~ nJ!l~-':p (Psa. 22:10): It is said that ry1 is a noun with the sense of 'the one who causes to leap'. We have not found an imperative belonging to a lexical class with the form iltJ~, but we have found the imperative ry'l, for example in the verse 'J:!l! '?~n (Micah 4:10), and we have found ~il'~-?~ r!1~ ry'~~ (Job 40:23), the imperative of which would be ry'~ or ry';~,70 An opinion has been expressed, however, that the imperative of T9~t? 'J:!l is like ilW~ (from wh ich is derived) 'ipi7.

=,,,~ ='~i'-;' ';7;2! (Psa. 11:6):71 The opinion has been expressed that is a singular expression with the pattern of i"1~ and "~~, but, on account of the lJ.eth, the dagesh does not occur in it. In this case, the mem in c'J:!~ would belong to the base, as in C''?O~? CO~ (Prov. 26:21).72 Another opinion is that c'ry~ is a plural expression meaning 'bars, bolts of thunder', referring to the punishments of the Creator. lust as somebody who falls into a trap perishes, so the Lord of the Universe brings down on these enemies calamities and they perish when they come upon them. C'J:!~

ni~" 'J:I'lHJ7 'J:I~;~~ (Psa. 22:20): Note that its meaning is '0 the possessor of my strength', since m?~~ is a noun meaning 'strength',73 The base of this is ?'N, wh ich becomes n~?'N when a taw is added to it. There are, therefore, two no~~s, one being m?!~ a;d the other ?!~, as in ?~~-1'~ '?~~ '1)'~~ (Psa. 88:5). 69 The Arabic translation with the participle is intended to reflect the nominal base of the verb; cf. §2.1.1.6. 70 The writing of the yod with scriptio plena in the form 1J'~v is intended to reflect the presence of the yod in the underlying substance (jawhar) of the word; cf. §2.2. 71 It is not clear why the comment on this verse has been placed here rather than earlier in the text in its expected position. 72 The association between c'lJ!! and CO~ is found in the Midrash to Psalms (ed. Buber, 100), though the former is treated as a plural: c"m1" cnD 'tllC nlC' l1tl~ 1C1U1C' 1',tll1 'Quick burning coals, as you say c''?o~? co~ (Prov. 26:21).' Cf. Saadya (ed. Qafih): 'tl'l 'live coal, embers'. 73 Since the word n\"'1C is a noun referring to an abstract quality that is an attribute of God and it is God who is Tbeing addressed rather than this quality, Ibn Nül} interprets the word as a metaphorical expression and supplies the concrete noun ~li~ib 'possessor' in the translation in order to convey the correct sense; cf. §4.2.

243

PSALMS

T'TN~ "N~ W';::2 "CDn 7N 'Ni" :(psa. 22:6)

'W:::I N;' '"~:::I ':::1

c'Wi::2 Cn"::217::1 il"i' 'T~'N 'il W::2 7N ',l7 ""'N' :W::2 'il CCN'N' :'W::2M N" "T N' ,'"el CCN'N 77::1 ,~~ ~W? 'N~D :wi::2 p~' "M"N' :1"ilN ~::2~ il7::1 7NClN'N CCN '1 'CD 77::1 CNl'N 77::1 :(psa. 22:9) 'l"I~;D' ,', ;N ;~

'1

Ni'N 'CD 'i" :iln'D' 1'7::I'Nl7'N ::2, "N il'7::IN 17'7::I'N 'Ni' :l'n~'N :::2'i'N ,m :7'7::I'Nl7'N ::2, "N il'7::IN 1'" 1N"N 77::1 'Ni" ;"~7::I

N7::I' :TDi'7::I'N CCN 'il 01 7N 'Ni" :(psa. 22:10) 1~:::I~ 'Ml l"InN ,~ :'M1' "'M p~ '7::IN 01 Nl'l' ,::2 ilO~ il1"N il'il 77::1 '7::IN'N Nl'l' 77::1 CNl'N 17::1' :O'~O 'N O'~ p~' il'7::IN' :'il'D 'N 71" M'l' Nl'l' 'i" :'W17 ilW~ ,n7::1 ilO~ il'7::IN 7U::27::1 '''1 7N 'Ni' 'il C'''~ 7N il'll7 77::1 CNl'N 77::1 :(psa. 11:6) tI'"~ tI'~W' ;~ ,~~, il'D l7i" C, n'M'N ilil1 77::1 PN" "~~ i"1~ 7T1::2 "M' il"eD' 1N il"l 'Ni" :C',Ml, CO~ ,'"el "~N C'''~ 'D C'7::I'N 7N'N' :W1"N N7::I~ ,m "N::2'N nN::2'i'l7 'll7' i'l7N'~ 1'N::2C 'm C'::2, il"eD' 'il C'MD N'l7N'N "'Nil ',l7 7'7::I'Nl7'N ::2, "" 1"~ 1'il' 1D'N 'D l7i" 17::1 :Cil'D Nil"'M 'll7 '~'il' "'N N'N'::2'N

,m

::2MN~ N' 'Ni" il"CDn 7N C'l7N :(psa. 22:20)

l"IW," 'n'T~; '''~;~~

il"l7 'Q'N 'NT N'N' :,~~ Nil'~N' il"i"N CCN 'il m,~~ 1N' 'mi' 'n"il pr.,~ ,~~ 'lNn'N' :m,~~ 'MN"N 7'7::ICN 'N~D :m,~~ p~'

244

THE DIQDUQ OF YÜSUF IBN NÜI:I

So, ;!~ becomes m;!~ analogously to ';J?~, m:l7~ and ;'~~, n~;'~~, although ';J?~ and ;'~~ are nouns referring to entities. The point that we have demonstrated is that this lexical class has a form with taw and also one without taw.

';'7 'tnc7

:1,"1'1 '1"::":

,~~~ (Psa. 22:31): We find the form 'i",? and also ,i,? as in ,i,;,. ,i",~• (Isa. 34:10). It also has the form ,;,;.: Note that the form ,i",;- is

sometimes used as adefinite noun referring to one specific generation and other times refers (distributively) to each generation, which is analogous to ci~; C'lW "~~ l'I?17 (Num. 28:3). As for its use to express a specific generation, t-hi;-i's analogous to l'IY~9 l'I;P17 '~~ '1?~ ci~? (Mal. 3:17). The form ,i,? is disjoined like W~~? (Num. 5:2), whereas the form ,i'7 is conjoined in meaning, and is analogous to W~»:iI NIlltD'-N'; WEll; (Lev. 21:1). So, the forms 'i",;, ,i,;, ,i,; are analogous to W~~~: w~~~'and w~i~ respectively. Similar to these ar~ C~~~, C~~~ and c'~;. 'IT:

n~l' 'I;I;~ (Psa. 23:5): It is said that the yod in l'I!!1 is added, since we have not found a yod in this lexical class, and so the (pattern) is l'Ir!-

",

';J~' n,~ (Psa. 24:8): It is said that a word with the pattern of m~ may refer to a concrete entity or to an abstraction. As for a concrete entity, this is found in the verse C~'1tt~ '1?~-;~ '''.~::l~ (Num. 18:13), where the '~::l~ is a concrete entity. Examples of abstractions are '~9~, P~:ilry, the imperatives of which would be like ,~~, Le. ,~~ and P~'1. Likewise m~ is derived from the imperative TH'. If m~ is interpreted as 'someone strong', then it means 'the Lord, the strong and mighty'. If, on the other hand, m~ is interpreted as 'strength', the meaning would be 'the Lord, the possessor of strength,.74 Similar to this is the word '~7:)? in the phrase ,', '!.~Ill? (Isa. 54:13), which is said to refer either to 'the one learning' or to 'the teaching'. Now, we find the form ml! and also the form m!? as in ~'~K,il T~T!?1 ~'~N" (Psa. 145:6) and l'I'?~7~ TU~~ (Isa. 42:25), which is a nou'~ referri'ng' to ~~ abstraction. The form m~ is a noun derived from the imperative T~~, whereas TU!? is a lexical item that is derived from the imperative TiT~,75 with the pattern of ,bw and '~T. We find also cil'll'1 nil'» TiT»:iI (Prov. 8:28); which is an infinitive derived from the imperative TiT~. I

I

:

•

-:-

~~~~; ,~;",tI· (Psa. 25:5): Note that its base, without a pronominal suffix, is n~~. It is a noun with the pattern of '1p~ and is not derived from the lexical class.'76 As for the fact that the form that occurs here is ~~~~ and not ~~~~, this is in conformity with a principle of Scripture, namely, when a letter has segol, the letter following it is sometimes given dagesh, whereupon the 74 Since it is God who is referred to rather than the abstract quality, Ibn NüJ:! interprets the word as a metaphorical expression and supplies the concrete noun ~ä~ib 'possessor' in the translation in order to convey the correct sense; cL §4.2. 75 This is an adaptation of the original syntax of the text, which is difficult to interpret when rendered literally (' ... is derived from the lexical item which has the imperative liIV). 76 l.e. it is a unique form and there are no related words that belong together with it to form a lexical dass; cL §2.3.

245

PSALMS

TN' :m"Q~ "Q~ :m;:)7~ 1?~ "Öl :m,~~ ,~~ 'N~D :,~~ T'N '::21;:) 1';:)' 'i' ill"N i7,i7 TN Nl"'N 'i'D :C01'N CON ,i7 "0;:)' 1'C TN;:) :'Q "1::2' 'Q::2 i7C';:)'N ,,'C P;:) ';'1 Ni'N' ';'1i Nl'l' 'i' :(Psa. 22:31) ,;,~ "~'nc; 'I~~ ,nN' "1' 17'~7t ,C17' 'i' ';'1i TN C,17N :';'7 'C17' Ni'N' :rin ';'1 "1' NCN' :,'cn i7,17 C", C'llV "Öl "1' "1 ,;:), 'C17' 'i" :i'7l'17::2 n,;:)c 'i7D ';'1 NCN' :i7'10 i7lV17 'lN 'lVN c;lIi "Öl T'::;)'D i'7l'17::2 NC~' N' lV~~ 7 "Ö l 'l17C'N ')Nic 'i7D ';'7 NCN' u;~ J1 "Ö l Ci7,nc, :u;~~7 u;~~1 u;~~i "Öl ';'7 ';'1 ';'1i n'N~ 'i'D :,'C17::2 :c'c, C'C, C'~' '"TI

• ... TT

.--

Nl'l' NC TN' "NT i7~n 'D ""N TN 'Ni" :(Psa. 23:5) i7:11 "Q'~ :m, 'm ", i71 "N i7,i7 'D T

T

17i'n TH31 TT'::2 'i7 'n'N i7C'::;)'N TN 'Ni" :(Psa. 24:8) ';:Il~' Tn~ .,"., ,::;) "'::;)::2 P::;) C01'N ',17 NCND :Y'17'N ',17 17i'n Ni'N' :C01'N ',17 :i'~:;m '~EI~ "Öl 'i7D y'17'N NCN' :C01'N ,i7 '~:;)~'N' :C~'N::2 'lVN "'N 'CN'N TC ,i7 TH31 1" ,nc, :i'~tJ ,~~ ,~~ ,nc T'::;)' Ci7'CN' TH31 n'OD TN' :'N::21'N' "i"N '" T'::;)'D "i' TH31 n'OD TND :T~~ ,i7 "i' 'i' :'" '1~~7 '~~7 i7,nc, :i7,'i' " ,i7 '"N '" TN 'Ni" :mi' Nl'l' 'i' TN'N :C"17n'N ',17 17i" Ni'N' :C'17nC'N ',17 17i" i'7lN CON ,i7, :i7cn,c nqn :1'mN'1l Tn~" P::;) Tn~ Nl'l' 'i" TH31 i'nlVC ,i7 nT~ 'N~' :T~~ ,i7 "'N 'CN'N TC CON TH31 'N~D :y'17'N T;T~~ Nl'l' 'i" :,br ,blP T11::2 T;T~ T'::;)' 'CN'N 'n'N i71"N TC :T;T~ ,i7 "'N 'CN'N TC ,,~c ,m :c'i7n nil'31 'i7 i7'NlVN N'::2 Ni7'~N TN C'17N :(Psa. 25:5) ,n~K~ "~~""M 'i" C" ~1)~~ i7,'i" :i71"N TC i'nlVc ,i7 0'" 'W~ TT'::2 CON ,m b '),n'N P;:)' N'N 'l17' 1" 'C17' 'i' i'7lN ::2Nn::;)'N co, TC ~1J~~ '1m ,nn ~i'l l'N ODl' lVU'C ,,~, 'i' i7,17::2 "'N '),n'N ~i'l n~~

246

THE DlQDUQ OF YÜSUF IBN NÜl:l

segol is removed and a I'}.ireq takes its place. This is the ca se in ;~l~, i;'?l~, to

which can be compared

n~~, il'1,?~.

,', ':I'~tl'-"=T (Psa. 25:6): I~ is said that the singular is i1~n1, for, if it were derived from ein it would have the form e''?~llike ,~~, ~'l~~. So, it is i1~n1 with the pattern of i1~~~ and ~'~n1 has the pattern of ~,~~~.77 ,', ':Itl:;T~-n~ n.1b~1 (Psa. 26:6): The imperative of this is ~~io. A word with the pattern of ~~io may be intransitive, as in ,~~ ~~io~ i1~i?~ (Jer. 31 :22), and mayaiso be transitive, as in e~i~~~ ,!.iz.j~ (Hos. 10:2) and li~~-n~ 'n i,! "l~il~ (Isa. 10:32). The expression here ~n~r,?-n~ i1?tb~1 is (from) an intransitive imperative. 78

'7'

CI'~'.~ =,~~ (Psa. 27:2): The imperative of this is 171~ and the active participle is 171~ like '~7? We find '~n 'J:1',,!~-n~ (Gen. 17:14), the imperative of which is ,~~ and the active participle is ,~~ like ~'IP~~ 171~ (Prov. 17:4). Similar to these is 'J:1N1~ '~~n-l'? (Psa. 118:5) and also 17?~ ~9~ (1 Kings 6:29). The plural is e'~!.~.

i'I:

", " .•

~ CI'1lj~;' (Psa. 26:12): The singular is ;n~~ and it is derived from an imperative with the form ;npn. If you see forms such as in~r'? (Jud. 6:31), iw"!p,? (Num. 18:29), e'''!'?9'? (1 Chron. 22:3), e'~?ry~ (Zech. 3:7), th~se are derived fro~ the imperatives n~r, W1~, '~9 and ~?n. i'he form e'~7~~ has patal'}. on account of the letter he. So, the difference is clear between e'?n~~ and e'1179,?, (wh ich arises) since they are derived from two different types of imperative. n~tl;

'7'

n~tltl-Cl~ (Psa. 27:3): This refers to the people.7 9

'tPK' CI''':

'fl;=';~ ';~K ;, 7'10" (Psa. 27:6): It does not have the disjoined form '~~'~9 since the intention was to conjoin the sacrifice in the house of the Lord (mentioned in the following c1ause) to the days of dominion, which is referred to by 'IPN' e~,!.so

1

'~~ "V~:; ,~ .,;~ ':17 (Psa. 27:8): This means 'Concerning you my heart said that you said "Seek my face" and behold I am seeking your face'. The expression '~~ is said to mean 'my holiness' or 'my mercy'.

77 CL §2.1.2.1.1. 78 Note that transitive here refers to verbs whose actions have an effect on the object, whereas fi al-naf s refers to a verb like 'surrounding' that has no effect on the object, despite the fact that grammatically it governs a direct object. CL §3.6. 79 l.e. the word should be interpreted as a metaphorical expression and not understood as having its literal meaning. 80 CL §3.7.3 (ii) (i). A similar interpretation of '1!iK"I tm~ as referring to the per iod of the Israelite monarchy is found in the Zohar: Kn,~,~, K'P':l 71' K~'K' 'to exalt it with honour and kingship' (ed. Vilna, 1924, 198a).

247

PSALMS

:iM~~ n~~ iT;n7~' :i;~,~ ;~,~

"Ol iT,nN'

iT~i'l

NiT;':l

TN:l ,; iTlN; iT~t11 p:l' ,'n';N TN ;Ni" :(psa. 25:6) ,', ,'~n, ,::n N1b iTW~7;) TT1:l iT~t11 'N~b :~'1~~ ,~~ "Ol c'~O, TN:l C01 T7J :~'W~7;) l T1 :l ~'~01 'iT 'n;N iT7J;:l;N' ::l~io iT'7JN :(psa. 26:6) ", ,n~,~ nK M~~ClK' 'b ;7Jl7n 'i" :':l1 :l:l,on iT:li'l "Ol Obl;N 'b ;7Jl7n :l~io TT1:l nN iT:l::lON' iT;'i'b :P'~ n::l ,iT ", ~~l~ :cn::l~7J 'liw7 "Ol "l;N :Obl;N 'b '7JN ,iT 1n::lT7J "Ol l71~ T':l' ;l7Nb;N' :l710 NiT'7JN :(psa. 27:2) CI'~'~ ,,» ~'i'~ ;n7J ,~~ l':l' ;l7Nb;N' :'~O NiT'7JN :'~ij 'n"::l nN Nl'l' 'i" ;,~~ :l7;i' ::lQ~ NiT"Ol' :iT' 'nN'i' '~~iJ 17J NiT;n7J' :::l'wi'7J l71~ :C'~1~ T':ln C'::l';N' '7JN;N 17J N1' ;ijj?7;) p:l' ,'n';N :(psa. 26:12) ,', "~K CI"Mi'~~ 'iTb :c'~7;;r7;) c'''~9~ iWlj?~ in1r~ ;n7J n'N' N'N' :;ijj?iJ 1M ";N iTiTl T7J nnb:l c'~7;;r7;) 'N~' :17t1 '7;)9 W1j? n~T ,iT ";N '7JN;N T7J T"7JN 17J nlN:l 'N c'''~9~ T':l' C'7iJj?7;) 1':l i"b;N TN::l 'i'b :'ij;N :l'b;n:l7J :ONl;N cm

:(psa. 27:3) iT~n~

,,» MM~nn

ClK

;i" c;, :(psa. 27:6) 'J):a':;~ '~'K ,» 'WK' CI'" Mn», P:l iT;";N CN'N ';N ," n'::l 'b iTn'::lT;N ~'i' TN 'N'N N7J; l7'~i'7J :'WN' C", 'J:l~'::l0

n;i' 1lN '::l;i' ;Ni' 1117 ;Ni" :(psa. 27:8) ,~~ ,wi'~ ,~, ',.,K " ;Ni'" :'o'i' ;Ni" :'lb iT;'i' :Wi':lN ," Tlb nN NlN N"m :'lb ,wi'::l :'n7Jn,

248

THE DIQDUQ OF YÜSUF IBN NÜJ:I

'1 ,;tzi l~~? (Psa. 27:11): It is said that the translation of this is 'the ones who look at me'. We find the imperative of this lexical class with the form ,~vi '100k!'.81

D1;t' Ij~" '~w-',r (Psa. 27:12): The disjoined form is I]~! with the pattern of N':'.! and the conjoined form is I]~~ with the pattern of ,', N1~. When waw is attached to I]~~ it becomes 1]~'1like C!~~ N~l'll'l!~,? N':'.'1 (Prov. 13:13).

,;tzi'7;)~ 1'117;)' ,'?~, (Psa. 26:12): The word ,ivi',? has the pattern of l]i,1p,? (Isa 11: 14, Esther 9: 19) and its imperative is '1P~ like n,!1p. Q?"~' Qv?-l~ (Psa. 28:4): Note that a word (with sere) that has maqqeph is sometimes vocalized with segol and sometimes remains as it is with sere, as in T9~-T;:! (2 Sam. 9:12), m~~ l'l~!.n;:!:! (Exod. 20:19).8 2

,nM ;n'tP7;)

n;J~tzi~ T;J1;~ (Psa. 28:8): Note, may God grant you strength,

that Til79 has the pattern of cip9, ci'~" These are in the disjoined form, when they become conjoined they are cip,?, Ci',? But the form here is not nil7~vi7 Til7,?~. Rather it says nil7~vi~ Til7~~ with the p'atter~ of the disjoined form with qa~es. 'It has been noted in this connection that Til7~ differs from forms such as Tb~, Tb~ and ,i,!, 'i'~ on account of the fact that the mem at the beginning of it does not belong to the substance of the lexical class. This issue is similar to the one relating to the forms l'l~~,?, 199 and p~, in that their conjoined and disjoined forms do not differ from one another on account of the mem that does not belong to their substance, that is the substance of the lexical class in question. They, therefore, differ from their counterparts (with the same pattern) when they are conjoined, for the reason that we have mentioned. If somebody were to note that also in cip~, ci'9, Ti'~, iuiiu~ the mem does not belong to the substance of their lexical class but when they are conjoined the qames is removed from the beginning of the word and replaced by shewa, in that they become cip,?, Ci',?, Ti',?, iuiiu,?, one would respond to hirn as folIows. Although the mem also in these forms does not beloQg to the base, there is a difference between them and the form Til7~. This is that all of these are nouns derived from imperatives with the form c~p, c~, , iu~iu, which can be found in Scripture. But we do not find an imperative with the form T~l7, which would have allowed us to say that Til79 has the same type of inflection as cip~ and Ti'9. Rather, we find the imperative T», as illustrated by the verses: viil~ T»!-'~ (Psa. 9:20), l'l»"1~ Til7~~ Til7? (Isa. 30:2). T» is an imperative with the pattern of T\ Tl and :JD, the characteristic of which is that when a letter expressing a pronominal suffix is added to them they are given dagesh, as in '?~, which differs from '7?~P, '~~vi without dagesh. So, the

'''c'

n,,"

81 Cf. al-Fäsi (Kitäb Jämi' al-'Alfä~ vol. 2, 707): 1?' T'" ... ,lr:l?1t CIt '111 Itl?' D""III 1t,17It?1t 'We have the root ,lIi with the meaning of "glancing of the eye" ... enemies are referred to by a word from this root, namely D",illi. 82 Rules and lists of exceptions for the occurrence of segol and ~ere with maqqeph are found in the masoretic tradition; cf. Baer and Strack (1879, §§40-42), Diqduqe ha-Te'amim (ed. Dotan, 1967, §§6-7), Allony (1965, 1983a), 'Abü al-Faraj Härün, Hidäyat al-Qäri (short version, ed. Eldar, 1987: 20),

249

PSALMS

'",w

T7J '7JN~N' :"n7JN~ Nnn7J1,n TN ~Ni" :(psa. 27:11) l'~'7 :n7J~N ,~u,; Nl'l' 'i' i1l;;N n,n TT1:l n~~ p~' n'~7J~N :(psa. 27:12) a~n ,,~" ,pw ", tI~'1 ,,~, tI~7 '~l7 '1 ~N :l~,n N'N' :,', N',7 T11:l n~7 p~' "Ni7J~N' :C~W' N,n m~7J N','1 "Ul N',~

T'~' n'7JN' tI;~lP~ 17':l

,n ,'W'7J :(psa. 26:12)

"w'~= l"I'~' ''7~, :n~u,; -;

'i' "i'7J:l nnN '~1

,'~n 'n~N n7J~~~N :T~i' T~

"Ul

TN

"Ul ,u,;' :

:(psa. 28:4) CI'7,~= Cll"I'7-1t' T'n~i'l:l Ni':ln 'i" ~i'l b ,'~n :1)7Jl7

C~l7N

nlN~ N7J~

,n T;l7~ TN n~~N l"N C~l7N :(psa. 28:8) K'l"I ,n'w~ n",w' n,~, nDNi7J ,'~n N'N' :mn'~7J 'm c;,~ c;i'~ T11:l :Y7Ji':l n'~7J~N TT1:l ~'W' T;l7~' ~Ni' ~:l ml7'W' T;l7~~ ~7Jl7' c~, TN nn1 T7J ~;'1 ~;,~ Tbj? Tb~ "~N~7J T;l7~ 'N~ TN 1~' 'D ~Ni" N7J~ n~o7J 'm :n1 ~~N n,n ,m1 T7J ,n o'~ NnON' '~l7 "~N C'7J~N T7J .,~n~' N~ cnn'~7J' CnDNi7J Ci1lN p~ 'D' 19~ 'D' n1\f~ 'D "1 n'N~D n1 ~~N l~n ,m1 T7J 'll7N cn,m1 T7J ,n O'~ "~N C'7J~N nn1 :nNl'~' "~N :l:lO~N N,n~ nDNi7J n'N~ N'N cnN~'W~ T'D~N~7J T7J ,n O'~ C'7J~N Ni'N w;tv~ T;~~ c;,~ c;i'~ TN ~'Ni' ~Ni' TND N1' n7J~~~N ON' T7J Y7Ji'~N ~NT nDNi7J n'N~ N'N' cnnN1~ ,m1 n,n nlN~ TN' n~ ~Ni" :W;tv~ T;~~ c;,~ c;i'~ n'N~ N7J:l N'W n~':l T1l7~ T':l' Nnl':l i"D~N l7i" 'i'D :'~~N ,n O'~ Nn'D C'7J~N Ni'N c~, c~i' ,n "~N '7JN~N T7J ni'nW7J N7JON 'n Nn~~ n,n TN 1~" Nl~ 'nn Nl'l' N7J '7JN nl7 N7JN' ::lNn~~N 'D NnNl'l' 'i" w~tv ~N p~ T17 '7JN~N Nl'l' 'i' ~:l T;~~ cii'~ ~':l0~ T;l7~ ~':l0 TN ~'i'l N'N Nn7JO' :lb Tl T' T11:l '7JN 'n T17' :nl7'D 11l77J:l Til71 :W1)N T17~ "~N~7J ,n "~N 'f\f "Ul nWll'7J ,'~n n'NwN~N ."n Nn'~l7 "T' c;,~ c;i'~ T':l' T;l7~ 1':l i"D~N TN:l 'i'D W1' N~:l '~~W '7J~i' :c;,~ c;i'~ T,~n

250

THE D1QDUQ OF YÜSUF IBN NÜI;I

difference is c1ear between T;31~, on the one hand, and c;i'~, C;'~ and their like, on the other, although they all share the feature that the mem does not belong to the substance of the word.

'm",

':P ,', ~~~i'~

(Psa. 30:2): The imperative of this is 11~1 with the

pattern of 11~;, 11~~.

"?tP1

'f:I'~' '~~l (Psa. 30:7): It is said that the base of the word is like ~?~, the form '~71? having the same pattern as '171P.

'?lP

JtP~-"tv~ ",~ (Psa. 32:1): Note that the imperative of this is l1W~ with the pattern of l1W~. The passive participle is '~iv~ with the pattern of '~iv~, the conjoined form of wh ich is '~iv~. If the imperative had been NiF~, the passive participle would be N~iv~.

'mugtl 1i" (Psa. 32:5): Note that the imperative of this is 11~~ with the pattern of 11m. This expression is derived from the lexical c1ass,83 >n ilttli?1 "Ul 'v; ;,:J '1' 11) Nl;' nNi!?~ ;7.)>>' '''1 ~;N;N :,'n~ NiI;n7.)' nN1i?1 '~T

20

19:10)

Presumably 'J:1ItIP. It;~ (I Kings was intended. MS A, however, has It;~ ?It, in which the scribe seems to have written by mistake the letters of the phrase It)~ ?~ be fore adding the vocalization.

334

THE DIQDUQ OF YÜSUF IBN NÜI:I

':'I11-';'1;)J;! "tp~ (Psa. 119:1): It says 111 rather than 111- One scholar has said that, when it wishes to indicate the reason for something, it is the custom of Scripture to make a disjunction and then show what the reason iso He claims that, since the reason for one's way to be blameless is to walk in the law of the Lord, the word was given the disjoined form 11}201 'f:'1'Q 'tI~tp~ (Psa. 119:13): It is said that the base of the word is l"I~ip. Sometimes he is removed and replaced by taw, which would result in the form n!lw, as is the case in m.)";~, n~";~; l"I'WP, n,wp; miN, nWN and the like. These (f~'~ms with he) are word; 'i~ th~i; basi~ Tf~rm "~~d al~~ n~~~' n'?tJ'?~ together with other forms with this pattern are words in their basic fo~~ (and are not derivatives). Now, with regard to these two forms, 'lJ~ip~ is derived from n~ip, as "1::1 is from '1::1 and ',:2P from ,:2P, the form derived from l"I!lW, on the other h;~d, is not 'n~iU but rath~r 'n!lw, llke l"I!l" 'nIl' (Cant. 2:10). TT -TI

'TT

"',.

·T,.

':1'0;" ':'I1':P (Psa. 119:14): Note that ~'~'1~ is derived from

~'~,~

is derived from

':I'O;'1;):P fWV,tltp"

secondary imperative

l"In~, whereas

l"I,!~.

(Psa. 119:47): The primary imperative is PW~W and the from wh ich is derived PW~r:ltpH

PW~r:ltpi!,

M=Kn; (Psa. 119:20): The word l"I:2Nn is a noun like l"I:2l"1N. It '1'-.-' 'W!)~ ":- MI:I'1 '1'1'1' ,."',"-1belongs to the lexical class of ," ~~~~W''? 'l;If~~ (Psa. 119:174).

M~'IK' '~'f-;1 (Psa. 119:18): Note that the form ;1- has two kinds of 'I' • -: _.. derivation. In one of these, it lacks the letter he (that occurs in the base), as here in l"Itt~~1 '~'~-;!. This is (in origin) l"I~!, like ,~, l"I'.~ and 'R, l"I~.R, which lack he. In another kind of derivation, the form ;! is not lacking a he (that occurs in the base), for example n:21l"1~1~ '?~~ ;! (Psa. 119:22), the meaning of which is not 'reveal' as it is in ,~,~-;!, but rather 'roll', from the lexical class of l~~ c"ü '?~-~'Pl l"I?"~ (1 Sam. 14:33), l~~~-n~ ~;?~1. 'Rolling' has the sense of removi~{g something from its place and '?~~ ;! (Psa. 119:22) belongs to the lexical class of 'removing' and is not to be analysed as a word lacking a he (that occurs in the base). The form in ,~,~-;!, on the other hand, is (in origin) l"I!!.

c'"

"!'~ ,~ ,=tp: CI (Psa. 119:23): The imperative of this is '~1i!, like from which is derived the disjoined form ~'~tp~.

'~?i!,

n7;)K-'=' '''7;)

;~U'l-;K' (Psa. 119:43): Note that ,:2,t is an abstract noun and also n~N is an abstract noun. We find, however, :2,,, ,:2"1 '::I; (Psa. 45:2), where ':2"1''i~ an abstract noun but :2,,, is an attribute. So, why d~ w~ Thave :2,,, ,:2"1 ... "."'1

-

I

••

•• -

-

I

-

W",

, where the form is disjoined, on the other hand, and n'?~-'~1, where the form Ti~ conjoined, on the other? It is said that the disjoined form '~1 is used since is identical (in reference) to '~1 and does not in itself refer to anything. In n,?~ '~1, however, the word is conjoined to (a noun referring to) an attributive quality.

:1,,,

201 CL §3.7.3 (ii) (b).

335

PSALMS

'Ni' :-;11.1 'i" c" 111 'Ni' :(psa. 119:1) ,." '",'",n ,.,vnc iT7.)':;"N ~~i" :1:1C'N "" "" N'N i'TlN :1Nn:;"N cc, T7.) TN CNl'N iT:;"'iT 'iT 1" m7.)'7.)n :1:1C 1N:;' N7.)'D 'Ni' ":;,, ,,:;, iT:1:1C 1N "" cn :n,:;,7.) 111 'Nlf '" n"n:1 r~:1

'i" :iT~ip 'iT iT7.)':;"N 'lfN TN 'Ni" :(psa. 119:13) 'n"~D 'tI~tp. iTtp~ n1.tp~ iT1ip~ n~O?7;) iT~"?7;) "Ul n~tp p:;,m ,~ '1" 'iT'N ,n' N7.)i'Tl11:1 'iT N7.)' n7.)n'7.)' nDU", :NiTC":1 c,:;, 'iT NiT':;'NW N7.)' nWN T7.) '1~~ "Ul n~tp 17.) 'iT 'lJ~tp~ T"'i"N ,,~ TN'N :NiTC":1 ci~ 'iTD "Ul '1J~ip iT~ip T7.) '1' ,:1 'lJ~tp '1' N' iT~ip 17.)' :'1~ 17.) '11~ :,~~ :'nD' iTD' ...... I

•

•..

'0'

-

•

•....

'TT

~'Q'V.1

iTnv. T7.) 'iT

~'Q;1V.

TN

C'~N

:(psa. 119:14) ,'n,,»

T,.

,.,,~

:iT1V. 17.) 'ln '7.)N'N' 17.)

~V/~V/

'i'T1 iT1tJ~

"N'N '7.)N :(psa. 119:47) ,'nnr",~ »w»nWN' :~w~nWN' i'Tl7.) Nl' ~W~lJlP;:r P:;" 'lNn'N

'n7.) CCN 'iT

iT1~lJ

:(psa. 119:20) M~Nn; 'W~~ MD"!l

:'" 1n~,w', 'n:1Nn

i'Tl'

,iT ,nN"N :1'i"'~ iT' ,~ TN C'~N :(psa. 119:18) M~'~N' ,~,» ;~ 'i'T1 m.i? 'i? m.~ ,~ "Ul iTh 'i'T1 N~':1N' 'l'~ ,~ p:;, 'iT'N fi'Nl :11:1' iTD,n "~7.) '1 p:;, 'ij fi'Nl ,iT C'" '1 P:;" 'i" 'ij'N iTlfi'Nl "N ~;l iTl' 17.) l,n, iT"CDn ,:1 :'l'~ '1 "Ul r')W:;'N iT"CDn C'" :i'TlN:;'7.) 17.) 'W'N 'Nn 1iTD 1,n,n'N' :T:1NiT nN "'1' :;1 T:1N C,'iT :iT;~ ,iT 'l'~ ,~, :'ij fi'Nl ,iT C'" 'Nn'N 17.) ,iT "~7.) '1 'NlfD

i'Tl'

'~W;:r

"Ul

'~,;:r

NiT'7.)N :(psa. 119:23)

~""H ,~ CI,.,W ,~w' CI!l

:n,:;,7.)

~'~lP~

i'Tl7.) '1'

Ni'N1 r'~ 1iT '~1 1N C'~N :(psa. 119:43) n",N .,~, ,~", ;In ;N' 1iT :11~1 r'~ ,iT '11 Ni'N' ::1'~ '11 ':1, wn, Nl'l' 'i" :r'~ n7.)N '11 'Nlf 1N 'Ni" :r')Ni7.) n7.)N '~1 :n,:;,7.) :11~ '1' 'Nlf C'D :iTDlf1 ,iT n~~ '~1 iT"i'1 :iT'D 'l~7.) 1iT c'" :'1' ,iT :1'~ 1N:;' N7.)' n,:;,7.)

336

THE DIQDUQ OF YÜSUF IBN NÜl:I

The word '~1 is masculine whereas n,?~ is feminine, as shown by n11~~ n,?~~ 'lYT;ll (Isa. 59:15). A similar situation is found with regard to C?O l~ (Prov. 10:1), where the word C:ln is identical (in reference) to the 'son' and not (a noun referring) to an attributi~~ quality, whereas, in '~~?~-l~ (1 Sam. 25:17) the word ,~~?~ is (a noun referring) to an attributive quality. So, the word C?O is not referring to a quality that is the attribute of the 'son', but rather is identical in reference to the 'son'.

':r

'~J!l7"~ 'W~ (Psa. 119:49): The imperative of this is '~~. It does not (generally) refer to an action that I perform on somebody else. This word resembles 'I'''!, which has two usages. In one case it is used to denote 'pursue' in a transitive s~nse, as in ~1~~~ c~n'1f:1 l? (Psa. 83:16), and in the other 'pursue' in an intransitive sense, as in ~11 c~'!.n~ U)T1 C'1P~~~1 (Josh. 2:7).202 Likewise, ,~~ has two usages. In one case it is used transitively, as in '~~7t1~ '1P~ ,~ (Psa. 119:49), and in the other it is used intransitively, as in 'f;17~~ ~'9~1p~7 (Psa. 119:43), Le. 'I hoped'. In a similar manner, ~!lr! may be used intransitively, as in l?? ~~~ :> l"I=,in m,~ C::ll7:2, :m,~ Nil' N7.:I 'll7N n'::l7.:l;N' '1 Ni7.:l'N 1':2 i"D l7i" 1':2 i"D N7.:Iil'D l7i" N;' N7.:IilC":2 N7.:Iin ':2' mliJl ilWi' nmJ Nl'l' 1" ';l7 ";';N' :nntr mTt'1 N7.:Iill7.:1 'l' N;' :n'::l7.:l;N' '1 Ni 7.:l'N :1w N;:2 '1Ni7.:l'N ,in :n1l':2n ':2; mliJl 'il ;'N;N '7.:IN;N' :il~V. Nil'7.:IN TN C;l7N :(psa. 132:1) ;n;~~ ;= nK :il~:!I o. '.. il~:!I ,'"el il3l7 O' _

0'_

ilDNi7.:1 il"eD; 'il mlfi TN C;l7N :(psa. 132:4) '~'J; n~w TnK ClK il~W TnN CN ;Ni' ,;, :'1Ni7.:l;N i'n N~l7' 'nn :"l'l7; C'l Nil"CDn1 1nN CN il;'i' 1N'N :1'l'l7; il~W 1nn ;N ,'"el n'::l7.:1 il~W TN::J 'l'l7; ill'l7; ;l7l' 1NClN;N ";N Y'~::l7.:l;N CU;N il:2 'N'N :'l'l7; mlfi ;Ni'D C'l;N il'l7D 'll7 l7i'" il'l'l7 f7.:ll" ilCDl n,~' N7.:I:2 N'~i'

344

THE DlQDUQ OF YÜSUF IBN NUJ:I

'~'V.7 n~'P is the specific form of sleep that a person intentionally imparts to his eyes. He lays himself down, closes his eyes, and sleep ensues. So, here, the meaning is 'the sleep of my eye', Le. the sleep that I attempt to bring about. This is to be distinguished from the sleep that occurs of necessity.

~!7p7~ ;T 'J:I':", (Psa. 132:12): Note that the meaning of 'J:"v., is 'testimonies'. It is not 'testimony' in the singular. The sign that it is plural is the /:lolem between the daleth and the taw. If it were a singular form, it would be 'mp" like 'J:'~'W. If the form had been '1]'V.1, there would be two signs of the plurai:i~ a similar manner, we may say concerning ~r:'i::l~ (Deut. 28:59) that it is plural with one sign (of the plural), namely the /:lolem. If it were singular, it would be ~~~~. If it were ~~ill~ without yod (after the taw), there would be two signs of the plural, one being the /:lolem and the other the segol und er the taw. If it were ~'~i::l~ with yod, there would be three signs of the plural, the two that we have mentioned and the third sign, which is the yod in it. We have many similar examples in Scripture.

"'" 'i'7

~'j?" (Psa. 135:7): The word shown by the fact that it is not '~'?7.

,~~~ has been made definite, as

"t';";K~ tI~'-K~;~ (Psa. 135:7): It does not say N'~i~ as in '~~~1 N'~i7.!)t! (Isa. 40:26). It is said with regard to this form that it is derived from Nlriil without yod. If it were derived from N'lriil with yod, it would be N'~i~.210 Another opinion is that the language may use ~ and J:t interchangeably. c~~~

"7~l; n;;tp~~? (Psa. 136:9): Note that the singular is ili';J~~ and the

plural is

ni;';J,?~,

which has the conjoined form

"t'~tp ~~'~7;n, (Psa.

ni;1!i'?~.

137:3): Note that 'iiM would have the pattern of

'~iN,

if the taw in it belongs to the base. If the taw does not belong to the base, it would have the pattern of :lWiM.211 The first alternative seems to me to be the more plausible. We may inte'rpret ;;iM , as meaning 'hung' and take this to be the name of a musical instrument, which the Israelites were requested by the enemy to play and sing to, when they went to (dweil by) 'the rivers of Babyion' (Psa. 137:1). It is possible that they hung them on a tree, just as people hang the lute and similar instruments on a tree to protect it from damage, as it is said ~~'?~ U'lJi'3~ (Psa. 137:2).212 We find that the lexical dass of 'hanging' has two base

210 The argument is that the form 1tl!;1:l does not contain a yod in its substance (jawhar); cf. §2.2.

211 Cf.§2.4. 212 Cf. Yefet (MS Bibliotheque Nationale, Heb. 289, fol. 146r): ',\7 "111 ',::I p',\7n "111 ',::1, ,\7D" 1t:'1::1 ,::I,t 0:'1'" ',\7 Itmp'\7 1t,1t ... 0:'1,,'1t 'hanging musical instruments on their hands ... when they hung them on their hands, they struck them and burst into song.' The word is interpreted as referring to musical instruments also by Menahem ben Saruq (Mahberet, ed. Saenz Badillos, 394*). AI-Fiisi considers the word to be from the same root, but interprets its meaning differently (Kitäb Jämi' al-'Alfä~ vol. 2, 735): 'It :'1n'D'1t Itl'P,\71:l m'i'lt 'D l'P'\71:l'1t 'Those who hang us (requested us to express) joy', Le. those who hang us in exile'. Cf. Saadya (ed. Qafih): Itl'P'\71:l.

PSALMS

345

1rJ l':JD il'U' ::1::10 '~Ni' NlN "'N OU'N 'l~' 'l'~' "'N OU'N :il",t ~i" "'N OU'N 1" :'T:lN'1NjJW 'J:'1+.?1 "ODn 1N O'~N :(psa. 132:12) CI,~r,N " 'n,», il~i'l'N 'ilD 0'::1" 'il 'n'N ilrJN'~'N' :,'n' ilUD' 'n'NilW 'il 0'" "Ul 'J:'1+.?1 nlN:J ,'n' ilUD' nlN:J ", :,n'N' "'N 1'::1 i"D 'n'N 'D "i'l NrJ:J Nil'D 0'::1'" T'nrJN'~ NlN:J 'lil+.?l 'Ni' ", 'J:'1'W nlN:J ", :il'lNi"D'N il~i'l'N ';" :il,nN' ilrJN'~::1 0'::1' NillN ';!J;1i:!)~ T'nrJN'~ Nil'D N'N~D ", N'::1 ';!z:,i:!)~ 1':Jn N'N' :';!z:,~~ nlN:J ,'n' :U}'N nnn 'n'N ~i'l l'N 'il ~'N' :il~i'l'N 'il il,nN"N 0'::1'" 'n'N NrJil 1'nln'N Nil'D nNrJN'~ 1 n'N~ "'::1 1'm:JrJ n'N~ N'N' :::1Nn:J'N 'D il'il ,nrJ ,'n:J Nl" :Nil'D ""N 'u, 'il l'N' :OilNl':J' :'t;~7 'i" 0' NrJ' ~"rJ 't;~i '~l :(psa. 135:7) MW» ,~~r, CI'i"~

P:J N'~'rJ 'i" 0" :(psa. 135:7) ,'n'J'N~ n" lCl;~ N'~irl 1rJ 1N:J ", :", N'::1 "'N N~irl 1rJ illN rI'D "i' :'N::1~ 'DOrJ:l :~::1' tc:l 'rJ~n i1l;;N 1N 'Ni'" :N'~irJ 1N:J ,,':l N'~'rJil

O':l"N'

rI?W~~

'rl ,'n"N 1N

:(psa. 136:9) Mr"r,~ n,r,w~~r, :ni'tp~~ 1':Jn ,)NtrJ'N' :ni'w~~ T':Jn O'~N

1N:J N'N "iN 1n:l 'rl '?iT-1 TN O'~N :(psa. 137:3) Mn~w u,r,r"n, 'N' :::1lf'in Tn::1 P:J'D "~N il'D 'l}'N T:J' 0' N'N' :"~N rI'D ,n'N OON ,rI TN Nl'i" i"~rJ '?in Nl'OD 1N :::1'i'N illN " ~i" "N'N "i' OrllrJ ':l'~ ':l::1 m,m "N 'N'W' U':l NrJ 'l~ "'N ,'W ":J 'D NrI'i"~ nlN:J NrllN 'rJnn'D :"Wl" NrI:l ,:l,t' 1N N'~N'N 1rJ 1N~rJ P:J', il':JNW NrJ' "~'N 'i"~' 1N ONl'N 00' ,,~ 'lW'N rI"~N 1'D,n TrJ i",~n'N rll' Nl'l' 'i" :u'n'l:J u',n P:J 'O:J'N

346

THE DIQDUQ OF YÜSUF IBN NÜJ:I

letters in a ward, for example, 11?~ inic1 (Gen. 41:13), "?~ ~11?~ (Esther 7:9), ~P~T:I (Ezek. 27:10). The word '?il'l is a noun derived from this lexical class by the reduplication of one of the letters. The lexical class of 'profaning' is similar to this, in that we find it with one lamedh, for example, '?~ ~'~ '~ (Isa. 48:11), '!!~~ c~in~ (Ezek. 22:26), and also find it with two lamedhs, for example, '~!!,? '~F' '1!1~~,?-n~ (Ezek. 24:21), ~'??!!,? (Exod. 31:14). In a similar way ~~T:I occurs with one lamedh and "iM is a noun with two lamedhs that is derived from the same lexical class. We find also '~'~1lJ~r'lJ '~(Ezek. 17:22), the imperative of which is 'i'~. The ward ,~,~ has been interpreted as meaning 'hung', and we interpret the meaning here as 'a high mountain, hung in the air'. Some people have interpreted '~'~1lJ~~ as 'high and lofty' and likewise have interpreted ~l'~?in1 as 'our lofty things', Le. the lofty and sublime songs that were sung in a specific place. Now, ~l'~?in1 is plural, from C'??il'l, wh ich has the pattern of c'??ip. (It would follow from this last evidence, therefare, that,) whether we interpret it to be from the lexical class of 'hanging' or the lexical class of 'being high', the (second) lamedh in it belongs to the base. ~,~ I ~, ~ CI"'~Nl'I (Psa. 137:7): It is said that the imperative of this is 'P, which is (in origin) 11!.~ but lacks the he, just as we say that ,~ is (in origin) 11~~ but lacks the he. The proponent of this opinion claims that the form ~',~ ~',~ is derived from ,~, wh ich is lacking in he. If it were derived from 11!.~ with he, it would be ~)~, like ~)!. He maintains likewise that the form in li,~~-n~ '~"~'1 (2 Chon. 24:11) is derived from ,~, which lacks he. l!IJ ,~ ,. 'ia'l'I : - (Psa. 137:7): The base of the ward is -rio'.: The additional he may be compared to C~i'~lJ (Gen. 7:4), I mean, the farm is not 'io~lJ nor is it c~i'~lJ with dagesh but rat her has raphe. If it had dagesh, it would be analogous to ~m?1!1 '~:l~lJ-'~ (Obad. 1:7), '?~ c',?y;i,? cry!.' '~7.)~lJ (Joel 4:4). ~,~~ i''''~~ lj=~' (Psa. 138:6): One scholar has said that the first yod in PT~ is added and that it is (in origin) Pl~. We do not find, however, that a prefixed yod with shewa occurs as an added letter. It is more likely that its imperative is Pl~ and to this are attached the prefixes n l ' N, thus Pl~~, Pl~~, Pl~~, Pl~T:I. We have discussed these two opinions with regard to "?~~ 11;~ (Isa. 15:3). Ä. simitar analysis applies to :l'~~~ 11~1??~1 (Job 24:21). . AT

'i m, Le. its light (did not pitch its tent) over the earth. According to another opinion, this word is also expressed with elision of the aleph in forms such as ?ll~ (Job 31:26) and ?ryr, (Job 41:10) (and so means 'shines').' Menahem ben Saruq (MalJberet, ed. Saenz-Badillos, 30*) classifies it as a verb belonging to the 'tent' root. Saadya (Commentary on Job, ed. Qafih), on the other hand, translates YI:l?' It? ,1:li'?1t 'the moon does not shine'. Midrash Genesis Rabbah (48:8): n,'n nlt 'nlt':lIt? nlt ,?"It ... ,nltn nn~ ?'nlt' It?, n,' 'Y 1n 'I:lltllll 'In the tent door (Gen. 18:1): ... But for you I would not have created the moon, as it says: Behold, even the moon does not move its tent (Job 25:5).'

389

JOB

p?37nn i17;)?:J?N i1,i1 "?N 'W?N c'pn Nll? i1ll?:J?N 1?n 1ll ?'N?N ~,n?N Nll? :~,n ""w C37 ':l'll:l 1n N;!~ P:J N;!~ ?NP Nll' :m N~~ m, "Ul i1:l :~}r:r ?P' C?, nn ?NPD "37'" ,:J, Nli1Ni1 c'pn 'p 1?':J' :m ,:J, c'pn :i1~1ptl

1n:l i1v7~ 1':J' Ni1? ,'n'?N :(Job 24:17) n,7.);~ n'M;~

,,=, ,=

:ph7t 'N P07t Ni1'llN :"'?N i1N?nnON ?NP' :(Job 24:20) M7.)' ;i'~7f Y37:l ?NP' ::l~~ i1'llN 1N N'i1 ?:lP Nl?P 'p :(Job 24:21) ~'t!!~ N; M~7.);N' ::l'~~ "NT ,i1 ?'N?N "'?N 1N ONl?N

,m

:1'?i1N ~:l~ i1ll "Ul l'37Dn'll "N::r ?NP' :(Job 24:24) ~»7.) n(, :WN?? ?tl7 "ODn :(Job 24:25) 'n;7.) ;~?

=w',

,m T37' ?l "N:l?N ?37D ,m ,,::rll ,i1 ?W7tiJ :(Job 25:2) '7.)>> '"D' ;W7fü

:u?on .,

i1ll' i1?~P ?NP i1lN? '1:l ?'i1N' N?' i1?'P :(Job 25:5) ;'MN' N;' "" ,» 1M :l, '''l' Ni'N n.,.~ 'nn N"i1 ?NP :i1WN ,,?' i1:JT' i1ll' ?N C37 W'lN p,::r' :',n' N? 'nn i1?Nn T'll?N37?N :?~7~ Tn~

Ni'N 'llN T':J'

'p' :,,::rll ,i1 TW'D :(Job 26:9) m» ,,;» TW'D

390

THE DIQDUQ OF YÜSUF IBN NÜl:I

M'~tP a?~~ ;n~" (Job 26:13): It is said that the imperative of this is il1~1P, with the pattern of iI".nIJ (cf. Jer. 12:5) and iI~n~ (cf. Psa. 51:7).58 Its meaning is 'He made beautiful', from the same lexical class as '~1~ '~1p (Dan. 3:32) and '~1p~ 1'Sf ,.y: (Dan. 4:24). One scholar has said that it is a noun like iI'1JT. ,.: .

M~~' Ma~~-a~ ,~;tU?~ (Job 27:4): Here the noun '~ivi7 has the masculine gender. We have also the case of '~ii'7~ i'~1~ '~ivi7~ (Psa. 22:16), where it is used in the masculine, and similarly i'~i' livi7 i'~1 (Lam. 4:4).

;1'1 '~Pf;j7s:t~~ (Job 27:7): We have seen that in the construction '~~ iI?~~~~

:m:l (Job 24:14), the form is not :lU:llike

'~Sf:l

here. The reason for this is that

,i~~ is indefinite and it has not be~~: menti~~~d previously, which would have

resulted in its being definite. The phrase :l!~~, on the other hand, is adescription of the man mentioned previously in '~1~~ C'J:l1~ Tl] etc. (Job. 24:5). It is indicated that in the day he kills and also at night he kills in the guise of a thief, Le. with the wiles of a thief, as it is said (in the first half of the verse): I]~i' C~i'~ ,iN? etc. 59

;tU~; l!I;;~ ;~! ,~ (Job 27:8): The imperative of this is iI~1p. It belongs to the ~;v;I'1-,iz1 (Ruth 2:16). It is lacking the he. It should have been, lexical class of according to rul;, iI?~\ but the he has been elided. This is like ilb',1p n~?~ :l1!:1l, which is (in origin) iI~1m.

l'I'

;=i'7p~ ~M'.r.~" (Job 27:21): The imperative of this is

'v.i!', with the pattern

of 1".~, ~iI?1~~·

tU;" n;,V~ ';,~ (Job 28:11): The form '~~ is not used exclusively when the word is conjoined. It is like '~1p, which is in its basic form and may be used both when disjoined and also when conjoined. ;,; ;':" (Job 29:3): It is said that

i3J:1 is derived, with the pattern of i;;:r.

'r1 is a noun like ltJ, from which the form

~K;J;1~ a'i'~~-;;j7 (Job 29:10): The sense of this is: (They hid) from my voice, for when they heard it, the nobles feared me. 60 58 See the discussion of these forms in the comment on Psa. 51:7. 59 Cf. Babylonian Talmud, Pesa~im 2b, where it is implied that the man kills both in the day and at night: Itn;'1) ,; 1t"'WIl 'It 'I)lti' '~n cnn .1t,11 1t1)1)' "It 1t1);1t :m~ 'n' n;';:I' '1)1ti"1) Itn

Tn', It;, :Im ,',',:1 'n' It';';~ Itn;'1) ,; 1ti'IlCI) 'It, 'WIl':I ';'lfl1; Tn'" It,n Mlf" 'nlti' n1WIl'It' 1t,,11l:J '11711':1 ';'lfn; 'Now, since he states "and in the night he is as a thief", it follows that the word ,ilt in this verse has the sense of "day". The meaning there is this. If the matter is as clear as light to you that he (the thief) comes to take life, he is a mur derer and he (the victim) may be saved at the cost of his (the thief's) life. But if you are doubtful about it, like the darkness of the night, you must regard hirn only as a thief, and he (the victim) must not be saved at the cost of his life'. 60 Ibn NÜQ interpreted c"'~l as the subject of the plural verb. This was required by grammatical concord. David QimQi explains it by interpreting the plural form \It~~~ as doing double duty, in that it refers both to ;ii' and to c"'n He compares it to c"il~ nlJi~ C'f:l1J (1 Sam. 2:4), which he interprets as meaning cnwi" cn c'nM 'they are broken and also their bows (are broken)' (Commentary on 1 Sam. 2:4).

391

JOB

il'10JJ Tn:l il1fi1W il'ON TN ;Np" :(Job 26:13) "'Dtl1 CI'=tl1 ,n,,:a CON illN NO;l7;N Yl7:l ;NP' :';l7 'DW" :"o'p 'DW ill; TO T~tI il'''ODn1 :il1~T ;no :il7~O~

",=,

P:l'O "l'W;' Ni"N Nl;' '::lT T'W;:l :(Job 27:4) "~"' ClN ,~,tl1;, :Pl'" T'W; P:l, il;no, :'::lT T'W;:l :M1P;O ,"el :l~~~ ;Ni' NO' ::l~~~ "il" il;";:l' Nl"N" :(Job 27:7) ;111 '=='i'n=, :l7,"0 l'::l" "nn il;:lP ,::l," C;, '::l~~ 'il ;W~ TN 'il ,;, "D :l:lO;N' :;l~~ N"N 'pD :'1' ,:l'0:l C"N'D Til p::l ;:lP "::l'O;N ;l';N ~:t, 'ilD :l~~~ NON' "N; P::l il;"n:l "ll7" Y;;N:l il":lW ;np" Ni"N ;";;N:l' ;np" 'Nill;N:l illN :'1' n:t" c'p" :il; ,;wn ;w öl; TO ,m il?lf' il'ON :(Job 27:8) 'tl1D~ ",;N ;tl1' ':I ilO;W nO::ln :l101 ;no ,m "ij;N ,:tn::l" c; ,; il?lP~ T'::l" ilpn TN::l "il ypNl :ill,r-n "m

,m

...

:~il~'1~ "~lP

1·-

1'11 Tn:l 'v.\V Nil'ON :(Job 27:21) '=i'== ,",Jtl1',

;no "m UpD ilDNio "il no"; "~~ :(Job 28:11) tl1:an n,,"~ ':I:a= :ilDNio T'::ln ,p' iln'::lO T'::ln 'p NilON':l "il "n?N :i'm Tn:l i31:1 illO "1" TO ;no CON 'il ;ij TN ;NP" :(Job 29:3) ,,~ ;':'~

:";lN;N "l':lNil ,l700 N'N "m:t TO "ll7" :(Job 29:10) 'N:an~ CI"'~~ ;'i'

392

THE DlQDUQ OF YÜSUF IBN NÜJ:l

1'~1~ M~~?~

=;., (Job. 29:13):61 The imperative of this is ml1.

~'''~, '~~i-'7 (Job 29:21): The imperative of ~~J:n is ;11~, with the pattern of The past forms are ~,~t? and ~~11~. The meaning of ~~11~ is 'they waited' in the past, whereas the meaning of ~~11~1 is 'they (will) wait', the waw being the waw of the future. The imperative (as remarked already) is ;11~. It is also possible to interpret the phrase as being past tense 'they waited. '~tg.

M::J C'i?1Jlj (Job. 30:3): The imperative of this is i"~ or i'1~. A he that is attached to an 'ayin may have patal}., as in np-'~1? C't;l'2~l1 (Isa 46:3) or it may have qames, as in c~~ C'1~17~ '~1? (Ezek. 34:27). (Job 30:8): The imperative of this is N?p. It is Iike ~N~~, wh ich is derived from N?P, and ~l~~, which is derived from m~i!. r1.'~-1~ ~N~~

(Job 30:13): It is said that the samekh occurs in place of sade and that it is (equivalent to) ~:t~~. 'J:li'J:I~ ~CJ;l~

niM?; ,~, "7;1~ (Job 30:15): The imperative of this is 1~~~.

'1;'"

'l'~ 'il~ M7~~ (Job 30:17): The imperative of this may be 'i?~. It may also be 'i?~i!, in which case the meaning would be 'each one of my bones was pierced'. lf we say that it is derived from the form ,~~ would be analogous to 'niD:tp ,~u.i (Lam. 3:4).

'n

T

: -

-.

M'U;~n '~~~bn~ (Job 30:22): This has the sense of il·u.i~n~. '1'. ·"z: ,.. :

M,,,

=,n-',~ -'r.I'~' (Job 30:30): It does not say il:t~. We find c~~ used in the feminine gender also in '!~~7 '1?~~ il~~~ (Psa. 102:6). Now, if it were given masculine gender it would be, according to rule, il:t~-'1?~~1, Iike c~~ il:1.~ ,', "1tt1 (Num. 11 :33). lf it were of feminine gender , the form (of the verb) would be il~"1~, assuming the imperative to be il1~, Iike ilW~, il~\P~. Since, however, the form here has the pattern neither of il:t~ nor of il~"1~, we know that it differs from both. It is said with regard to this form that ,~ is a nominal Iike the disjoined form '~. The conjoined form of the latter is 'I]. This may be expressed with the inflection of the past, as in il~,~~ (Exod. 1: 16), which is feminine. Accordingly il1ry' has the pattern of il:,ry, since we find c~~ used in the feminine gender. So, the form in il1~' -'1?~~1 is analogous to the form in il:~! N'i! n~-c~1 (Exod.1:16).

Ci'-MWj77 'J:I':;Ii N';-Cl!C (Job

30:25): The word ilWR is a conjoined form. It is the description of a man and not a noun meaning 'hardness'.

n, ,;."b?

for we find

,~~, (Job 31 :3): The words '?,.~ and '?,l have the same meaning,

i'~l ci'~: : T

61 BHS: H1~.

(Obad. 1:12), which is derived from

'~l, .,'

Iike u.i,M, iu.i,n. . . . : ,.

393

JOB

:PliJ Nil'ZlN :(Job 29:13) T'~"K M~~;K ~;, :~~n.~ ~'v~ p~' ':ll7;N' :'v~ 171:l ;n.~ Nil'ZlN :(Job 29:21) ~'r:m '~~tl.'

''I

,'nl7;N 'l 'l;N p~" "em' ~~n.~1 "ODn1 ,:ll7 pw; "emN ~Im~ "ODn :,:ll7 1'w; "emN' ;'i'l1N ;Zlnn', :;n.~ il'ZlN' ';l7 :l~'Zl;N 'il;N ;Zll7' 'i' :i'1~ 'N i"~ il'ZlN :(Job 30:3) M'J CI'j?'~iJ C'11YO"Zl "el YZli':l Ni'N 1'~' 'i" :1~:l 'lZl c'Q~~iJ "el nnD:l 1'l7;N :Cil:l :10~ij

1Zl ~lT;l~ N~~ij 1Zl ~N~~ ;nZl N~~ij Nil'ZlN :(Job 30:8) y.,KM T~ ~K'~

:,;Im ,m ,;I;N ;,:l 'il 1Zl0;N 1N ;Ni" :(Job 30:13) 'n~'n~ :1~i?O

'Dn~

Nil'ZlN :(Job 30:15) n'M;~ ,;~ ~~:,O

NZl:l 'j7.~ij 711" 'v.~ p~' 711' Nil'ZlN :(Job 30:17) ,;~~ "p~ '~J~ M;'; ,~W ;nZl 'jl~ 1'~'D 'v.~ 1Zl Nl;i' 1N' :'i'll 'Zl;ll7 1Zl ,nN" ,nN' ;~ ;'i'l :'n1Zl;ll7 :il'W1n:l 'll7' :(Job 30:22) M'tl.',n

'~~~,~n,

PW;:l C;ll7 Nl'l' 'i" :ill0 ;Ni' NZl' :(Job 30:30) ~.,n ,~~ M113" 'Zl;ll7' 1N ili'n 1N~ '~T 1'W;:l ill'~N ,; 1N;N :"W:l; 'Zl;ll7 ili':l' (J~ Ni'N il:li'l 1N~' ill)10 1N~ il:li'l 1'w; 1N~ ,;, :Cl7:l il'llJ ," R)N' ;nZl ill0 'Zl;ll7' 1'~' ill)10 111:l N;' illlJ 111:l N; 1'~' c; N'ND ill)ip~ ilW~ ;nZl il'ltl il'ZlN :n,~Zl '0 "el CON 'il '0 1N il'D ;Ni" :NZlill7'Zll; R);N~Zl illN NlZl;l7 'il il1.lJ' 1N'~' :il:li'l pw; il~Ol (J~ ':ll7;N CO,:l 1'~' 'i" 'tl1'~' R)NiZl;N' N'il n:l CN' "el il1.lJ' 'Zl;ll7' N\VZl 'i'D :il:li'l 1'W;:l C;ll7 Nl'l' 'N il:n 171:l :il'T,"n1,. 'il 0';' ;l';N R);I' ,m R)NiZl 'il ilVm :(Job 30:25) CI" Mtl.'p; 'n'=~ K; ClK :il:l'l7;1;N CON C,':l Nl'l' 'i" ,nN' NZlilNll7Zl '~l Ni'N' ,~~ :(Job 31:3) T'K ,;~!); .,=~, :iwlO w1h ;nZl '~l 1Zl 'il' i'i'~

394

THE DIQDUQ OF YÜSUF IBN NÜI:I

.,~~, M1;17;)-;' WO!':)l (Job 31 :5): The imperative of this is 11Wn, with the pattern of 11~~, '~1J1. Its meaning is 'made silent' from the lexical c1ass of ~1I1n~ (2 Kings 2:3). If it were from the lexical c1ass of 'z,1r~? 11~\n, its meaning would be 'it hastened' and its form would be "1' m;),~-,» 1I1n/'11. The masculine imperative would be 1I1~n, like 11?~i ,;»~ c~~i (Pr~~" 31-:15),'tlte imperative of which is C~i'.62

,,,, =t""

n!IM'~' •• 1- I

~J~~:m (Job 31 :15):63 The imperative of this is l~:!l, like ,~:t, U1~:t~

(Psa. 140:12) .

."

~'1 "~7'I' "'~J'7;) (Job 31:18): The meaning of this is 'He was one who was brought up with me'. If the meaning were 'He grew up with me' the form would be 'l"l.64 •-

TI

M't'~~ "7p~ 1~'7;)~ (Job 31:18): The pronominal suffix in 11~?~tt refers to 'f:I~ ('my morse!,), which is mentioned earlier (in the first half of the verse): 'f:I~ '~ic1 '''!~7. We find the word n~ used in the feminine gender, as in 11~1n n~ :l;U (Prov. 17:1).

M1;1'li7;) .,~." (Job 31 :22): It is said that in li'?~1!i~ the dagesh has been elided from the he, as is the case in 111~;P~ (Lev. 13:4), 11? N1~~1 (Num. 32:42). Likewise (in the second half of the verse), ,~?Z, 11~~~ '~'!~1 would have the form i'I~~~ if the dagesh had not been elided. Another opinion is that C?IP and 11'??,p have the same meaning, like 'J~ and 111r~. We also have 111wand 111W, for the (plural) form n;,w is derived from 111W. SO, 11~~ would be like 111W and 11~~ like 111W, (the existence of which we can infer) because ni,w is derived from 111W' According to this second interpretation there is no elision of dagesh. ~M"

.,~W~ (Job 31 :15): The meaning of ,~W» and

'ip» is the same.

1;''r~1 (Job 31 :27): The imperative of this is 111J~. The form here is lacking the he (of the base). We have remarked previously that it is analogous to m~~ ~IP,~l '~W (Num. 21:1).

;m ."

,iN M'1'-=~

".

(Job 31 :26): The imperative of this is 'l'!~, like ,~~,

which is derived from '011.

62 Other sources interpret the verb as 'hastened', e.g. Targum (ed. Diez Merino) nI"I, Saadya (Commentary on Job, ed. Qafih) and al-Fasr (Kitäb Jämi' al-'Alfä~, vol. 1, 592) np'tllC, and also the western exegetes, e.g. Rashi and Levi ben Gershon: ,:'ttlnl; Abraham Ibn Ezra: :'tU/In Ttl. 63 BHS: m:l". 64 In the i·;';~t Arabic rendering a participle is used (mutarabban), which is intended to reflect the interpretation of the Hebrew form as a nominal (cf. §2.1.1.6). The second Arabic rendering uses a finite verb, which reflects the interpretation of the Hebrew as a verb. As for the interpretation of the suffix as having the sense 'with me', compare al-Fast (Kitäb Jämi' al-'Alfä~, vol. 1, 303): 'Ptl "1C:lY Tl) '(he has been with me) since my youth'; Abraham ibn Ezra, Levi ben Gershon: 'tlP '?'l.

395

JOB

NiI"OEln1 :?iJJl iI?~ 1n:l ilWn NiI'7.lN :(Job 31:5) ,;~, M~'~ ;» Wtltll n17'ON NiI"OEln 1N~ 'n'T17? iIlP~!'1 ill? 17.l mN~ ,?, :~wt!v iIl? 17.l n~Q7? iI?'? "17:l ci'n1 ?n7.l tV~n 1N~ '~'7.l?N NiI'7.lN' :'?1' il7.l'7.l ?17 tVOl!'l mN~' :c~i' NiI'7.lN :nDn,7.l? ~3'1~~~ ,~~ ?n7.l 1~~ NiI'7.lN :(Job 31:15) '"K 1N::l ,?, :'177.l

N:l,n~ 'N~

1:1",= U~~~~l

NiI"OEln :(Job 31:18) =K~ ,~;,~ ",»~~ ,~ :,~In~ 1N::l '177.l N:l,n NiI"OEln

i"El iI"~'7.l?N 'T:1f;l '?N iI'NW7.l 'il iI~mtt :(Job 31:18) M~"~K '~K l==~' :iI:l,n nEl :l'U P::l iI:li'~ 1'W?:l nEl N~'l' 'i" :',:l? 'nEl ?::lN' p::l 'iI?N 'El W1'?N ,~n::l7.l 'il fi~il~~ ?Ni" :(Job 31:22) M~~tp~ 'Dn~ ,~n::l' C? ,? n~re~ mN::l ':lwn fi~i'7.l '17'TN' NiI?n7.l' :fi? N'i'" fi'17W' N~? 1?'::l' :il1P? ,!v, ?n7.l ,nN' N7.lil'~177.l il7.l::lW Ni'N' C::lW ?Ni'" :lV1'?N 1N? fi1'P ?n7.l iI~i? ill'P ?n7.l iI~i? 1'::l'El il1'P 17.l 'il ni,'P 1N? fi1'P ill'P :fi~i? N?' fi~ilW N? "~N?N "OEln 'El lV1'?N ,~n~7.l 1'" N?' :fi1'P 17.l ni,'P ,'e~

:,nN' 17'7.l1?N "OEln 'W17 '~W17 :(Job 31:15) 'MtD» ,~W» ?n7.l NiIlN N'iI ?:li'

N~?i"

'il

iI~i'N~ 'iI1 illJ~

NiI'7.lN :(Job 31:27) 1;I~!1 :':llV '~7.l7.l ltV."".;

396

THE DIQDUQ OF YÜSUF IBN NÜl:!

';'v, '~t" l'1.)tp? (Job 31 :33): The word ::l;n is a noun Iike T17 and pM. The yod

in 'ln .... is added.6 5

';J;)"~ n,n"7rT~=~ (Job 31:34): It is said that the imperative of this is nn~, without yod. If it had yod, it would be 'm'r:r~, Iike '~~'1P~.

';~v,! 'iW "0, -10 (Job 31 :35): It is said that the base of the word is ,~. The meaning of this is 'a sign, a signature'. It should have been, according to rule, '}~, if it means 'my signature'. The form here, however, is because the preceding word is a short word with one vowel and the word '1~ is not disjoined in meaning from wh at precedes it but rather it is conjoined (in meaning).66 The stress was, therefore, placed on its first letter resulting in the form '1W '1~, -m. This is analogous to ~n~ '~ (Ezek. 47:5) and "~: ~T,~-N; (Job 24:1).67 Anoth~r opinion is that the yod in '1.!n~ is added and it means 'a sign'. A word would need to be supplied to allow this interpretation, which is said to be as folIows: Who will grant me that God would listen to my prayer, be hold it would be a sign of good if the Sufficient One were to answer me. 68

'm

'? n"yv, U,~,~ (Job 31 :36). The imperative of this is 'l~.

~I~",~" "~a-'1.)' (Job 31 :37): The imperative of this is ::l".~, with the pattern of

,.,.~.

"~,~ "1»tp-ntu:" (Job 31 :40): One scholar has said that the base of the word ilWNl is 1Z.iN~, Iike 'mic and 'ilb. When he is added to 'ilb it becomes il'il~.69 It is m~r'eT likei howe~er, tha; i11Y~~ is a noun with th~ pattern of il~?T~' ~nd il;1~, the plural of which is the form in "1~ n;11~ (Isa. 25:11).

y,

65 The statement that the final yod is 'added' implies that Ibn Nül} was interpreting it as a redundant letter added to the base ratber than a pronominal suffix. Other sources take it to be a pronominal suffix. AI-Fäsi (Kitäb Jämi' al-'Alfä7,. vol. 1,208, 511) "It~:), "1t~n:)1t 'my hiding place'. Rashi: 'ltl~nl)~. 66 Here, unlike the normal usage, the term 'conjoined' refers to the connection of the word to what precedes rather than to what folIows.

67 Cf. §1.5. 68 Yefet also interprets the final yod in '1~ as a redundant added letter (Commentary on Job, British Library Or. 2552, fols. 41 v-42r): JWI.}N T'~' :"1 'El ~l7El 'il ~3~~71 TN~ 'N m~ iI'7.:>N T'~' ~U::l 'i'El m, "Ül iIOEll 'El ~l7El :CEll~N 'El '7.:>N ,m 1Jy.1p ,~( ~n7.:> T~~ TN ,~" T~~ T7.:> T'~' TU' N~ Ni"N' p~' N~' T'nUi'l::l ~'~~7 T'~' n'~7.:>~N' C'::l'~N 'lNi'7.:> ~,~(~ '1' ,~( T7.:> Ni"N' 'il ~3~~'1 iI~'i" :CEll~N 'El '7.:>N'N 'il ,~~ ~~j( ,~( TN N7.:>l77.:> Ui'l l::l ~,~(~ ::l'i'N~NEl :iI~~ T7.:> N~' T~~ '7.:>N T7.:> T'~' TU' N~ ill' ~~ '~l7El :"l~N 'El '7.:>N T" T7.:>' :"l::l ~l7El 'il '7.:>N'N~N mil 'n~N Tl T:I ~l ';11) Tn::l T" iI'7.:>N T'~' TN ~7.:>l7' 'i" f7.:>i'::l ~3~O~ T'~' iI"l 'El ~l7El' 'll7N iI"l '~N iI"11)' N'N' :T"~ '1' :11)1'::l cn1~ Nl T:I T7.:> iI~n7.:>' :'lun f7.:>i'::l 11)1'::l '1~~1p~ ~W "Ül 'l'El~ li ;N T" T7.:> U~~~l 'N~ 'i'El ilr~~J;l iIlm ~3~~~ ::lO T7.:> '~N T'~ Ni"N ~7.:>l7' 'i" ~W N7.:>iI'7.:>N' cn1~ '1~~W~ ~n7.:> iIlN ~'i'l Nl~ U~O~l TN~ ,~, :~3~~~ ::lO "Ül :CEll~N 'El N~ "1 'El ~l7Ell7'7.:>l~N' :T" Tn::l T;::l T'~' ~'N~N '7.:>N~N' v,;~t?1. NiI'7.:>N ~Ni" :(Job 33:25)

5=

"tl1:2 tl1~=,

v,;~t?1. "Ül CEll~N 'El '7.:>N c~l?~ T'~" c~1?1J cp"~ ~~7~ ~~7~ "Ül v,;~t?1

11)ElU,7.:> CElcn7.:> ~::Z'~7.:> ~'l7El7.:>~N '1" ~::z,~ T ;

... :

TI'" :

T

, ... I

......

'il l7i"7.:>~N N'iI 'El ill7"n 'll77.:> TN ~Ni" :(Job 33:26) l'I~"n:2 ,,~~ K'" ,~w iIlN ;Ni" :,::l ';7.:) n17"m iI;n7.:)' :Y'NiI ;~ C'iI;N; 'l7"iI "Ul ':;,V! :ilUC' 'El "N::l~N ;;,~ Tn::l c'i'nC7.:>~N Y~11);N 'il 'W~ TN ~Nl" :(Job 33:27) CI'tl1~K ;~

:'i~!

,bW ;n7.:> "~7.:> iIlN ~Ni'"

,tl1'

:Tin~ i'iv,;~ Tbjl

402

THE DIQDUQ OF YÜSUF IBN NÜI:I

'iK, ,iK?'

CI'!"ü (Job 33:30): The imperative of this is ';NtI and a he has been elided from the form here, since it is (in origin) ,iNtI? and has become ';N~, like niN1i (cf. Deut. 1:33), which is (in origin) niN1iJ?, in;?~~ (Jer. 27:20) from ;n;?ll'1l, and l'1'lT»!) ,'!),v? (Isa. 23: 11) from ,,!),v1'1? I -

I

T

\"1'" T

•

I -

•

:

-

I

»Wj 'W~tc-Cl~ n~??, (Job 34:8): The form is not »;;~, despite the fact that it is the end of the verse. The explanation of this is as folIows. In Scripture we have some words that are not given qame$ when they are made disjoined, like ~t~, wh ich is not changed to ~t~, i'1~, which is not changed to i'1~, and '1~, which is not changed to '1J With regard to the word »;;1, however, we find that it also can have the form »,v" so in »,v, ',vlN-C» n:l?? a word must be concealed (after the conjoined forr~ ;;;1).7 2 - r: •• , - • .., T

I'tP1!-.f;

;~ (Job 34:12): The imperative of this is SZ!!11iJ. This expression may be transitive, as in i""!~ SZ'1P1~~ (Prov. 17:15), but it mayaiso be intransitive, as in ~l11~~ ~l~;;1;:J (Dan. 9:5). A similar ca se73 is 1)i?~iJ, which is an intransitive imperative. The words SZ'1P1~ N;' therefore, may mean 'He does not condemn a person who is righteous' or it may mean 'He does not perform wickedness', Le. 'He, of exalted name, does not act unjustly'.7 4 nK'-l"I'~tP l"I~'})-ClI!t' (Job 34:16): Note that the base of the imperative is 1'~, like :::I'",! and the he in it is added, resulting in a form like 1'1~".75

;I ! ?'

':l?~? 'b~ü (Job 34:18): Note, may God support you, that ?~A~'?~ A means 'baseness' and 'vileness' and the meaning of the verse is 'Is it said to a king 76 "0 you one of baseness"?, One scholar has said that 'b~iJ is affirmative and not interrogative and interprets the passage (Job 34:18-19) as 'The one who says77 to a king "You are vile" and says "0 sinner'" to nobles and dignitaries, he is the one who does not show partiality to princes'. The one whose actions are like this and is able to be im partial is God, 'who does not show partiality to princes'. Note, may God grant you support, that this interpretation is appropriate, but involves a difficulty in taking 'b~iJ to be affirmative.

K',

;l-'~~? liv; ,;~ (Job 34:19): The imperative of this is '~!;:J, with the pattern of 1IJ!;:J and ~11!;:J. From these are derived m~ and ~r.:!~, which are (in origin) m~~ and ~r.:!~~. ~'=~m CI' ~V;"l~ (Job 34:20): The imperative of this is ,vV,1, which is an intransitive verb rather than a transitive one.

72 CL §3.9. 73 I.e. a case of a verb with a hiph'il stern that is used as an intransitive. 74 Targum (ed. Diez Merino) :l"n' could be interpreted in either way. 75 This appears to be a hypothetical parallel, since all attested forms of :T~" in the Bible have stress on the final syllable. 76 Literally: 'Is a saying said'. The use of the infinitive in the Arabic translation is a direct rendering of the Hebrew form ,b~. 77 Literally: 'The one who says a sa;ing'. See previous note.

K"

403

JOB

,iNv? ';:7 NiIlN? 'i1 i1;ii'Nl 'i11 ,iNv Ni1'ZlN :(Job 33:30) c"nM "N:S ,iN? "~tpi 4:ini?~lJ? ini?~~ ?nZl' niN1lJ? 'i1 'n?N niN1i ?nZl ,iN7 n'N;iD :"ZlWi1? i1'lT37Zl •

l

-:

Nl? TN 1?" :i"OD 1)'0 ' i1137tV1 ?'i" O?, :(Job 34:8) »Wj 'W~N c» n=;;, N? ,?~ ;nZl i137'~i'Zl i1Zl?:l?N ,';in NZl 'l37 YZli'::Z ;Zl37' N? NZl ::ZNn:l?N 'D Nl'l' 'i'D 37tV1 NZlN' :'1# ?Zl37' N? '1~1 :i'1~ ?Zl37' N? i'1~1 :,?~ ?Zl37' :i1Zl?:l i1'ZliZl 37W' '11)lN 037 n:l;;' 'N;iD :37W' Ni'N ?Zl37' - W T

'D ?37Dn 'i' i1'eD??N i1,m :)lW1lJ Ni1'ZlN :(Job 34:12)

»'W,' N; ;N

i1?nZl' 'l"Zl' 1l3711)'i1 jb ODl?N 'D ?Zl37n 'i" :i",;i 37'11)'Zl' P:l "l?N ,i1 TZl? 37'11)" N? ?Zlnn' :37'11)" N? i1?'i'D :ODl?N 'D 'Zlt' ,i1 "?N l)j7.tplJ :i1Zl0N ?l O?'e' N? 'l37' 37tV1. ?Zl37' N? T':l' ?Zlnn', :i",;i :::z', ?nZl T'~ ,i1 'ZlN?N ?;iN TN O?37N :(Job 34:16) nNT M»=W M~'~ CN' :i1::Z', ,''el "NT i1'D 'i1?N' T

,.

••

i10:l ,i1 ?37'?::Z TN i1??N 1"N O?37N :(Job 34:18) ;»,;:s ,;=; '=NM TN NZl?37;N f37::Z ?Ni" :i1~~ ~, N' 1?Zl? ?Ni" ?'i' ?i1 ?Ni" i1"ODn1 :i1',n::z, ;'i'" i1',n::z 1'D TN 1;Zl? ?'i" ?'i' ";N TN ?Ni'D i11Zln ,i1 O'?, OTl ,i1 'b~lJ i1?37D N'i1 "?N 'l37' 0"'11) 'lD Ntv~ N? "?N ,i1 :'?lN?N' I)N'11)N;; i'QN~ N' N'i1 TN i1;;N 1"N O?37N :0"11) 'lD Ntv~ N? 'W~ i1;;N 'i1D '::ZNn' N? "i'" :i1::Z'37;i i1'D OTl 'O~ N'N 'b~lJ i1i11 TZl T:lN? Ton ,i1 "ODn?N iIlZl Nl 'lJ~;:7 TlJ~;:7 Tn::z '~~;:7 Ni1'ZlN :(Job 34:19) ;, ,~~;

»'W ,;~ N;'

:,a~~ Tm~

'D N; ODl;N 'D ;37D

,m Ta~ ,a~

,m W~l Ni1'ZlN :(Job 34:20) ":s»,, C» 'W»!l' :"l;N

4 Presumably tbe form ;n;"~1!~ is intended.

404

THE DIQDUQ OF YÜSUF IBN NÜI:I

ClV""~ ":P! 1;7 (Job 34:25): The singular is ,~~~, which is a noun of action with the pattern of ~?1p7:', except that there is patal]. under the mem on account of the 'ayin. Now, from '::1371,) we have the form 0i1"::1371,). This has been derived from the disjoined form 0'1~~~, with the pattern of" 0~~~~7:', which is also disjoined. The form C~'\?~1p7:' (Ezek. 20:18), on the other hand, is derived from the conjoined form, which is '\?~1p7:' without qame$.

'teJi?1 M7~~ ,~tI, (Job 34:25): The imperative of ~lC~1~1 is lC~1ry. 'l:Itei'; ,~~V ;~-;'-':P (Job 34:31): The phrase ,~~~ is a question. The

meaning is 'Has he said to the Almighty "I have borne my sin"T, Le. Job is not acknowledging here that he is a sinner. The interrogative form ,~~~ with segol is Iike ~l;:JlC ;i:)lCi1 (2 Sam. 19:43). : -

T

T ':

M!~?W~ ':I7p~~l.:I (Job 34:33): This means 'As for what is with you (i.e. your present behaviour), will he give you recompense for itT. The import of this is: You do not show gratitude or contrition, nor do you acknowledge the truth (of your actions). If you had these qualities, he would make recompense to you and relieve you of what you are undergoing. The word i1~~?~~ is referring to something feminine. It is said that (the pronominal suffix) refers to the word i1,;/'I ('confession'), wh ich is something intended (in the prevous context but not e~plicity mentioned), as in i1~1~ ;, ~?'P?~1 (Gen. 15:6), where (the pronominal suffix) refers to the word i1a~~tJ ('belief), although this (is not explicitly mentioned but) is known from (the context of) the story. Likewise, since Elihu says to Job 'You are not such a person as says "If I have done iniquity, I will do it no more'" (Job 34:32), the word i1~~?1P~ refers to the word i11;/'I, Le. 'acknowledging/confessing'. Another interpretation is that he said to Job 'As for what you have by way of righteousness, will he not repay this to youT, Le. if you possess what is necessary with regard to godliness, this will not be wasted but will be repaid to you, but 'you have rejected' (~9!t~) what you need to do and so here is what you receive! Reply to me whatever you Iike. Come, tell me, for you must tell me more', as it is said (in the second half of the verse) i1~!t-'~

,::1, /'I37"-i11,)~ 'llC-lC;' ,n:ln. "-":-T 'T : -:' ;I-;'~J:I-M~ t'tey,,-Cl~ (Job 35:6): The imperative of this is ;17~, Iike

If it were ;~~, the form would be ;r;~~f:I, Iike 37~'1'f:I.

,b'1"

r1!$ n;~t'I;pt1 '2~;~ (Job 35:11): It is said that the imperative of this is ~!!t and that its aleph has been elided, Iike ~1~!t! (Ezek. 28:16), which lacks an aleph and should be, according to rule, ~H!t~l. In this respect, the word u~y~ resembles "1,)111; (Isa. 23:11), from "1,)111i1;, also c:Jn;lC'; (Deut. 1:33) and ;n;;l::1 (Jer. 27:20), ~hich are lacking (a lette~).'They a;~, th~refore, similar to ~1~~;;' which is (in origin) ~1~?!t7t. .

405

JOB

TT'::1 '37E)'N CON ,m ,;~~ 11:;)" ,"n"'N :(Job 34:25) ~l"I"=~~ ":1' T:I; Cv"1;~~ ,;~~ Tll N1 'P TN'N :C"ll'N nnn nnE) T"37'N iliI1 Tll T:;)N' u,tp~ iI"P' :n':;)ll "iI "n'N C"U~Wll T11::1 C"i;~~ "iI "n'N n':;)ll'N Tll Nl' :YllP N,::1 "~~tp~ 'il ""N "INill'N Tll N1 cv"~~tp~ :N~1;:r

NiI'llN :(Job 34:25) UC!i!1 l"I'1' 1 '~01

?NP ?iI ?NP :mlln 'il '~ttv iI?'P :(Job 34:31) 'nNtu~ '~Kl"I ;tc-;~ ':1 iI?'P' :"UN:;) iIlN::1 'P" N"iI Nll ::1'' N TN "l37" :"l'37 "nNWl "lN P"NU?N "?N :'l':;)N ?:,ttv iI?'P ?nll 'il mlln Upl l::1 '~ttv 0'" "l37" 1? NiI"E)'" 137ll Nllll ?iI ?NP" :(Job 34:33) l"I~~'1tu' '~~~l"I 1? NiI"E)'" TN:;)? iI'iI 137ll TN:;) " "N pn?N::1 'N'PN?N' 'NO:;)lN?N' ':;)W?N Tll iI::1 ,"W" iIlN ?NP" :iI::1Pl?N "?N iI'NWll "iI iIlll?W" :iI"E) nlN Nllll 1137 l'E)'" il371N' "m ilP'~ ,? iI::1wn", '''Ul f'l?N "E) Nll "?N 371N' ,m iliin?N "?N TN ::1'''N? N'iI"?N ?NP N'N 1?':;)E) :iI~P?N Tll 1?' c,?~ TN:;) TN' iI~~~iJ "?N "?N NiI::1 'NW" iIlll?W" T':;)" 'PE) :"I"ON N? "n?37E) ?'37 CN ?'pn Tllll nlN O"? 137ll Nllll ?iI 1ll37llil ::1'''N? ?NP iIlN Ni"N ?NP'" :'N'PN "iI "n?N iliin?N T"'?N ::1N::1 "E) iI"?N 1Nnnn Nllll 137ll TN:;) TN "l37" iIlll?W" O"?N ilP'~?N Tll N~' ?~37n TN lNnnn N~::1 nON~ nlN T:;)N? 1? "E)'" ?::1 37"Ni 1?' T':;)" N? ilnN ":;) P:;) iI'N"T 1"'37 ", TNE) "P nNiI :"l::1"ln ,",n N~ W"N' ?::1pn N"iI :,::1, n37'" illl' "lN N" ,n::1n 137ll

TN:;)

?~~

TN:;) ", ,btp '''Ul

,~~ iI'~N :(Job 35:6) '=-'1'~J:ll"l~ nK~n ~K :37~tpn ?n~

,::1 ?~~1:l

"I?N?N ,~n:;)~ ,m "Ii~ iI'~N TN ?NP" :(Job 35:11) Y'K n,~l"I=~ ~~~?; ~l~~~ ?"::10 'N~E) :~1~~~1 T':;)" TN ilpn TN:;)' "I?N ypNl 'il "'?N ~1~~1 '''Ul ~l~~~ ?"::10 1?':;) "iI iI~PNl "iI "n?N ni?~; C~J;liN,i '''~'PiJ7 '''~'Pi ?"::10 :~l~1~7;) 'il "'?N

406

THE DlQDUQ OF YÜSUF IBN NÜI:I

»,:-K'"

'M~ tU,; (Job 35:15): It is said that 1!i~~ is a noun meaning 'jumping', from the lexical dass of 111!i, l1'm7:l) ~1!iUlM ':l) (Jer. 50:11) and CnN3r" CI'I1!i5)~ (Mal. 3:20).7 8 •• .,." •. ,. • .

.

'::

'!I~.tI~l (Job

36:2): The imperative of this is 11~.1!, like 11~.~.

tI'-'V;~; ", (Job 36:19): The singular is ,,~~~, with the pattern of '~n~. Its meaning is 'acts of support', since it refers to an abstraction and does not mean 'the ones who support'. '~tI-K'" ,,~, "9~ (Job 36:26): It does not say '~~-N" (without the waw). It is said that (the first half of the verse) 171~ N", N'~ip ;~nry indudes in its scope both itself and also other items,79 Le. the meaning is 'as for the number of his years we also do not know them and there is no searching (of them).' By this interpretation the problem of the waw in N"1 is removed. The word N'~ip is like "~~ and "",~.

':p (Job 36:27): The imperative of this is 171!·

=, tI"'P! "'-'1' ~?~r'~'P~ »'a~

(Job 37:11): The word '''!~ has the pattern of '''!~ and '~1p.

=,-'\V?~~ (Job 37:16): The singular is 1z1?~7?, like ~~1p7?, 'l?~1p7? ~,», ~'~n n;K'D~ (Job 37:16): The base of n;N;5)7:) is N;5)7:), like '7:)1!i7:) and •

O.

•

I

:

I

•

: I •

T:

•

T

:

•

N1~7?, When these are given a feminine form, they are 111~1p7?, 11~1~7?, and 11~?~7?, which, in the plural, are n;N1~7?, n;'~1p7? and n;N?~7?, and in the conjoined form

are n;'7:)1!i7:) and n;N;5)7:). : : . ::. i"~~ '~,:p

(Job 37:18): The word '1:'1 is a noun derived from the lexical

dass. 80 It has the pattern of '1~ and ',,!~.

,~: ';,;:D 'tI!-n, (Job 38:7): The word l' is an infinitive. It could also be an imperative. t"';~ ~,,-,~ (Job 38:5): The imperative of ~'1~'? is 11:!~, with the pattern of The form of the active participle is 111~'?, 11~~,?, which have the plural C''''~,?,

11~~.

C'9.3r7:) -: .

78 Yefet (Commentary on Job, British Library Or. 2552, fol. 60v), Menahem ben Saruq

(Mal}beret, ed. Saenz-Badillos, 310*), Rashi and Abraham ibn Ezra associate the word with the same root. AI-FäsI (Kitäb Jämi' al-'Alfä~, vol. 2, 487) interprets the word as meaning

'investigation' on the basis of a Rabbinic Hebrew word: '"tp, 1C":l rI:lIt:lOIC IIInD' It" 'It 1II'nDn?lt:l "I11»":l 1I1D1I1D' 'It means "with investigation", Le. he does not investigate its causes, as it is said "~~~~ vi!!'P~~ ("Let hirn investigate his actions", Babylonian Talmud, Berakhot 5a)'. Saadya (Commentary on Job, ed. Qafih): It'l rI,'ri:l ItrlnnlC' TIC C?», C?, 'he did not know that the respite from them (adversities) is very great'. 79 For the interpretative principle known as c',nlt 1111" '~1I» 1111~ see §3.9. The intention here is that the verb »'n It", in the first half of the verse relates also to the second half of the verse, where it takes ,,~~ '!!~~ as its object. 80 l.e. it is related to the verbal forms that are derived from the same lexical dass. For this expression see §2.3.

407

JOB

'W'Dn

,~

ill? TD TDi'?N CON illN ?Ni" :(Job 35:15) 'N7.) tDD= J,' N;' :cnWD' CnN:lr" :ilU';' iI?l17~ ~

:m~

NiI"ODn1

:,~t1~

TT1:l

r~~~ T'~'

~

?nD ilm NiI'DN :(Job 36:2) ~~.tI~l

,'n'?N :(Job 36:19) "= '~~~~ ;=, :'17~~ 'il o'?, :Y'17 ,m nN'''Nn

?N Til ?Ni' iIlN ?Ni" :'i'n N? ?Ni' ND' :(Job 36:26) 'i'" N;' ,,~tD .,D07.) N?' 17'l N? Ni'N :"lW 'DOD 'l17' :c',nN 1WD 'D:lr17 1W71 17'l N?' N'lW :"1~ "~~ ?nD 'il N'~tp :N?' iI?OD 17Dn,n 'nn 'i'n :171f iI'DN :(Job 36:27) C'7.) 'D=~ J"~' ,= :'~lP ',~

:'~'illP~ ~'lP~

N'N' T,~n

TT1:l 'il "1 :(Job 37:11) =J ",.,=, ,.,= '1N

?nD W?~~ T'~' ,'n'?N :(Job 37:16) =J 'tD;D7.)

?nD N?~~ NiI?:lrN :(Job 37:16) C'J, C'7.)n n;N7~~ C':l, n'N:lr N'N' :iI~?~~ iI~1i?~ il19lP~ l1~n iI:li'l T'W?:l Nill'~N :n;N7~~ n;'7tlP~ T,~n ilDNiD n'N:lr N'N' :n;N?~~ n;'9lP~ n;N1i?~ :N1i?~ '9lP~

:',~ '1~

TT1:l ,m iIl??N TD i'nwD CON 'il '~., :(Job 37:18) i"~7.) 'N.,=

:'DN Ni'N T'~' 'i" :":lrD 'il T' :(Job 38:7) "i'= ,==,= ,", 1"= iI~~7t 11~'

?17ND?N'

:iI;I~

TT1:l

il1~

NiI'DN :(Job 38:5) :c'~~7t c'l~7t T,~n

t"'~7?

cfp '7.)

C':l'?N' :iI'~7t

408

THE DlQDUQ OF YÖSUF IBN NÖl:!

;n?~rr '~'''l (Job 38:9): The base of in!~n is l'I!~n, which has the

l'Illln. T"'-:

;~~~

pattern of

'tlWtl J!I"! (Job 38:12): The imperative of this is ~,,~, with the pattern

of '~;i.

tlK.tl

1:I:-';1~-'1 (Job 38:16): The form '~f~ is plural. The singular is ~~~, like 'H, '':!p, or it is ~~~, like '1f,!' As for its meaning, it is said that it belongs to the same lexical class as n~ c~ c'?~? (Exod. 14:3). The word refers to places in the sea in which the water whirls round. They are called (in Arabic) 'water mills'.81 When ships come upon them the passengers are dismayed since they are very dangerous. They are called (in Hebrew) '~f~ since they are places of 'dismay'.82 As for the form C'?~:l?, it is possible that its imperative is Pllry, like mary, 'J:lim)? (Psa. 38:9), and l~lry, 'J:lil~:l~ (Isa. 10:13).

'n

l"I~':; "~,? ltl~-'~ iK (Job 38:36): It is said that the waw in '1f~? is added and that it is (in origin) '?\!? It belongs to the lexical class of n'~ip~ l~~' (Lev. 26:1) and refers to the heart, as is the case with :l:l; ni·:l)V1~.83 T"

•

:

-

i"~7D? ,~, ni?," (Job 38:38): The word n~~ is an infinitive derived from the imperative i'~, as in ~;~K"1 C~! i'~ (2 Kings 4:41). It is analogous to n~, from which is derived the infinitive form nr:% and to Y:!, with the infinitive n~:!, also to :lW, n~1p and '''., nn I:Ilj'~1 ~~?m (Job 39:4): This means 'they become strong', from the lexical class of '~~n;:n '~~'?nI11 (Isa. 38:16). Its imperative is ci;n.

n"

l"I~J!I'7 J!I,'m (Job 39:2): The he in l'I~~17 is added. It is (in origin) 1~17. l"I9i~~ (Job 39:13): The imperative of this is o~~~. It is said that o;~~ and y';~~

have the same meaning.

1:1;01;' '~'-'I' (Job 39:14): The imperative of this is l'I~tI, with the pattern of l'I'.~, c~.~T:I. The plural pronominal suffix refers to 'the eggs', referred to in ühe first half the verse) ~'~~ n~! :lT~lp~. Another opinion is that the imperative of c~tlT:I is c~tI, like '~;i and '~~, for we find forms from this lexical class with two mems, for example C~tI~~ 'ip~~ T~~~ (Job 31:20).

oe

81 Apparently a metapharical term applied to whirlpools. 82 AI-Fäsi (Kitäb Jämi' al-'Alfä~, vol. 1,223-224), who offers the same interpretation, associates the ward also with the 'weeping' root (':2). This association is found in Midrashic literature, as seen in Midrash Exodus Rabbah (15:22): '!)IUII7 11t:1 0"11 '17 1'~':2 111117 O',!)UC 117' 0' ';):1) '17 nlC:111 'Some say that they (the waters) weep this day, as it is said 0>';1;11-" IJIC~!!,. This is followed by some of the western exegetes, e.g. Rashi (Commentary on Exod. 14:3, Job 28:11), Rashbam (Commentary on Exod. 14:3). Midrash Genesis Rabbah (5:3) interprets the phrase: IC!)" l'U"P 'the waters absorbed by the sea'. 83 The interpretation of the word as 'heart' is cited by some of the western exegetes, e.g. Rashi and Abraham ibn Ezra. In Rabbinic literature the word was also interpreted as 'cock' (ICn"mn); cf. Midrash Leviticus Rabbah (25:5), Babylonian Talmud (Berakhot 60b, Rosh ha-Shanah 26a). Targum (ed. Diez Merino): 1C':1 'wild cock'.

,m,n

409

JOB

:i1f~O 1n:l 'm i11t!0 Ni1;!N :(Job 38:9) ;n,~rr ;EI,»,

:'iJW 1T':llZ1~ Ni1'~N :(Job 38:12) '~j'~ ,nwl'l ~"~ ,~~ ,n~ l~~ p~' ,'n"N' O':l, 'i1 '~:t~ :(Job 38:16) ~, ,==~ ,» nN=l'I

0i1 O'~':ll i1l' 1~ Ni1lN 'Ni" Ni1"OElm :,.,.:t1 '~1 ,n~ l~~ 1'~' 'N '1~~ N'N :l~N'~'N' i1l,nNU Nm~O' Ni1'EI N~'N "" ,n:l'N 'EI 17tN'~ 'm :Y'N:l mN~ N~' '~:t~ n'~oEl O'U17'N 'U~'N i1'EI 1N' ONl,N 1,,'nn' Ni1"N l':ln 1~::l;:t 'n;l~EI~ 1~9;:t "Ul l~::l;:t 1'~' TU' Ni1'~N O'~~:l~ :,"nn'N 17tN'~ :'n;l~:ll . :

1~ ,m '~W ,m "NT i1'EI 'l'N 1N 'Ni" :(Job 38:36) l'I~'= "1W~ ln~ ,~ uc

::l:l, m'~lv~ "Ul :l'i"N "N i1:l

,'w', n'~w~ 1:lN' i11'

i'~ p~ i'~ ,i1 "'N '~N'N 1~ ,,!~ nj?,~ :(Job 38:38) j'~n~; ,EI» nj'J= ,,!~ n~1171 i1,n~, :nlJj? i11??N i1,i1 1~ ,,!~ '1' nj? "Ul ,m :"~N" O~?

:n" " :n:lv) :lv) ....0'

••

•. . .0'

••

:0;'0 Ni1'~N' :'l'nm 'l~',nm i11' 1~ "i'n' :(Job 39:4) Cll'I'~= ,~;n' :1l!'1? ,m "NT i1'EI 'i1'N :(Job 39:2) l'I~n,; n» n»,', :,nN' N~i1'l17~ y"~~ O',~~ 'Ni" :O?WtI Ni1'~N :(Job 39:13) l'I~?~~ 1'W':l i1'NWN'N' :0~.~J;1 i1~~ 1n:l m~1J Ni1'~N :(Job 39:14) CI~lJf;I ,EI» ;», Ni1'~N 0~1JT;l 'Ni'" :i1'!:l Y'N' :lT17n ,~ p~ :O'!:l'N "N Ni1:l ,'W'EI O':l, 'W:l~ Tl~' p~ T'~'~:l '~17n m??N i1,i1 Nl'l' 'i" :'iJj? 'iJW ,n~ O~IJ :o~nn'

410

THE DlQDUQ OF YÜSUF IBN NÜI:l

O'~TJ;I ;~,-,; n;tpJ;ll (Job 39:15): The imperative of ~;n~ is feminine pronominal suffix refers to the egg.

,n.

The

~?-K';? O'~' l]'tP~;:I (Job 39:16): Note, may God grant you support, that (although) r:!'tP~::r (may be interpreted as) the past form with the pattern of "7?tP::r, ~'~IP::r and n'"!~ry, it is he re an infinitive with the pattern of "7?IP::r, which is us'ed as an infinitiv~ in 1lJic i"7?1p::r ,~ (Deut. 28:48). We interpret it i~ this way since, according to the context, it is in the feminine gender , as shown by n~? ::IT~lr'~ C~'1~ '~~-"~1 ~'~~ (Job 39:14). If we interpret r:!'tP~::r as an infinitive, the problem of gender is removed, since infinitives have the same form for masculine and feminine gen der. This is analogous to u'~~-n~ l"I~1p~ l"I~? (Gen. 19:32), where she ühe daughter of Lot) did not say ,~? (although she is addressing her sister). Another example is "~ic~ MO? 'b~ (Jud: 4:20), where he (Sisera) did not say '1,?~ (although addressing a woman, viz. JaeI). So, r:!'tP~::r is here an infinitive like the infinitive "7?1p::r and like the infinitive p'yn~, as i~ C1!? '~'yn~ ci'~ (Jer. 31 :32), which does not have the form '~'rn::r like c9'"!n::r (Josh. 11 :20) and i"~~::r (Deut. 28:51). Note, may God support you, that the infinitive may be derived from the imperative, as is the case with '~~::r, from which is derived i"~~tI, and with '1:?1ptl, from which is derived C1'7?1ptl. It mayaiso be derived from the past form, as is the case in the previously discussed examples r:!'IP~::r, "7?1p::r and p'm~.s4

=;,,; n:v.,

K"",tI (Job 39:18): The imperative of this is l"I").'?tI and the aleph has been put in place of the he and it has been given the inflection of forms with aleph. In some places, forms with aleph are given the inflection of forms with he. In contrast to this we have ~'~ piMip l"I~~~-'~ (Job 8:21), which (although with he) is given sere according to the infle'ction'of a form with aleph. M~~t' ;:I;;~ ~';:I-'; (Job 39:17): The imperative of this is l"IWtl and the past form is l"I1!i::r. It is a transitive verb like l"I~tI, l"I~::r. When a pronominal suffix is added the forms are 111!i::r and 11~::r. Now, l"IW~ is an intransitive imperative, as is the case in l"I~iu 'J:I'IP~ (Lam. 3:17), but Wl may be used transitively, as in '~1!r'~ c'::r;~ (Gen. 41:51), which is like TM, as in c'::r;~ 'm:r (Gen. 33:11).

M'tp~ M~'J!I of l"I~~, l"I~?T:I.

"'1, (Job 39:23): The imperative of this is l"In with the pattern

r'!-K'~~ (Job 39:24): The imperative of this is N~~, which is a transitive verb. We also find N~~::r, which, likewise, is a transitive verb, as in N~ '~'}~'7?~::r (Gen. 24:17). This is analogous to the pair pm::r and pm, both of which are transitive imperatives. Note that N~;~ has segol. It may be so on account of the maqqeph, with which it occurs: n~-N~;~. It is also possible that the aleph in this form is in place of a he and for this reason has segol, for (its imperative) would be in origin l"I~~ with he.

84 These differ from the usual form of infinitive of the hiph'il by having a lJireq or segol rather than a patalJ in the first syllable. For the practice of interpreting a form as an infinitive to overcome problems of concord see §3.2.

JOB

'iI!)

411

iI:Zi'l TW';:Z iI'NWN;N' :,n NiI'~N :(Job 39:15) v'luJ;! ;~, ':I n:lwn, :iI~':Z;N ';N ill71N'

TW'; 'il lJ'lPj?;:T TN iI??N 1"N C;l7N :(Job 39:16) 1"I; K;; l"I'~~ n'wi'l"I "7;)lP;:T Tn:z ,,~~ 'il l7:in~;N N'iI '!) T::lN;' :n"~;:T '1'j?lP;:T "7;)lP;:T Tn:z ,:Zl7 T'w;:z 'il CN;::l;N TN; 1;' Nl;i" :1nN ;"7;)lP;:T ,l7 ill~ N1' ,,~~ 'il ";N ,,~~ 'il lJ'lPj?;:T TN Nl;i' N'N!) :c~nn '!)l7 ;l7, iI'~:Z f'N; :ZTl7n '::l P::l iI:Zi'l e!);:z l'::ln iI:Zi'l;' '::lT; "N~~;N nlN::l 'N iI:Zi'l' '::lT iI;O~ nl7!)n'N 'i'!) N~' :;ilNiI nn!) 'b~ iI;n~, :'~7 n;Ni' N~' :'l':ZN nN ili'Wl iI::l; "el ,nN' i"T!;!v ;n~, :,,~~ 'il ";N "7;)lP;:T ;n~ ,,~~ lJ'lPj?;:T 'N~!) :5"~1l ;Ni' :;"~~ij c~"!:'1ij ;n~ 'j?'T!:'1ij ;Ni' N~' :C":Z 'j?'T!;!v C":Z p::l ,,~~ 'il ";N :;"~~ij iIl~ '1' '~~ij "el '~N;N T~ "~~;N '1' 'i' TN iI??N 1"N C;l7N' :i"T!;!O "7;)lp;:T lJ'lPj?;:T '!) Nl;i' N~::l ':Zl7;N T~ Ni'N '1' 'i" :C1'7;)lPij '~lPij 'iI;N CNi'~ 'il '1;N;N' il1~ij NiI'~N :(Job 39:18) K',~n c,,~~ nJ:I :'iI;N CO,:Z '1;N;N l'::l' l7iN'~;N tl7:Z '!)' '1;N;N CO,:Z il1'::lN T::lN;' :rnui'l:Z '1;N;N CO,:Z il1'::lN :1'!) i'nw iI;~' ,l7 ilO::ll7:Z' '!) ;l7!) ,m iI~;:T ':Zl7;N' ilWij NiI'~N :(Job 39:17) l"I~:ln l"I';K l!I,;:I ':I '~N 'il iIlP~ TN;N :rr~;:T rr~;:T T'::ln iI'NW~ n'N~ N'N' :iI~;:T iI~ij "el "l;N ,m C'iI;N 'lWl '::l p::l "l;N '!) '~N Wl ;~l7' 'i" :iI:Z'U 'n'Wl p::l O!)l?N '!) :C'iI;N '~~tI TM ;n~ :iI~1T:1 iI~1 Tn:z

m,

NiI'~N :(Job 39:23) l"IE)WK 1"I~'J:\ ";J

Cil N~tij Nl'N' Ni'N' "1:Z ;l7!) ,m N~~ NiI'~N :(Job 39:24) Y'K K"~~ '!) '~N N~iI Nl7'~l ";N i'm i'!!:'1ij ;n~ 'm :Nl '~'~'7;)tij P::l "1:Z ;l7!) 'il "?N '1i'~;N ilill T~ 1;'::l 'N~ T'::l' TU" Ui'l l:z N~~~ 'N~ TN C;l7N :"l;N 'N~ 1;';!) 'iI;N CNi'~ 'il iI'!) ";N '1;N;N T'::l' TN ;~nn', :f'N-N~~~ ?Ni' :'iI:Z iI~~ NiI;~N TN::l' :Ui'l l:z

5

'irr' ;ICP IC'"

I B. Omitted in A.

412

THE DIQDUQ OF YÜSUF IBN NÜI:I

CI'-~»?I~ ''''~'' (Job 39:30): One scholar has said that the imperative of this is il~?~, like il"WW, ill.nJ:), il~?W and ilW~~, and so ~»?~~ would be analogaus to ~w~~~.s5 Another opinion is that its imperative is l.1!~, with the pattern of '~,:!, ~'~1~' and l.1!~, ~»?~~ and that the dagesh has been elided, in the same way as in C?t:1? ~W~~ (Ezra 2:62), which is (in origin) ~W~~, and likewise W~? ~n7tP (Psa. 74:7), which is (in origin) ~n?tP.

';1'• "W-Cl» ~'M (Job 40:2): The ward :l"m-I is an infinitive. The base of the - • -I ward is :l',,!, with the pattern of c'ip, The infinitive of which is c·W, with the pattern of :l"l, as in ~'?~ c'ip~ ciw (Deut. 17:15). As for the ward 'i~~, it is said that it means 'disciplined/polite'. It has the pattern of 'illtp, 'il~, 'i;~. So, the meaning of the passage would be 'Is contention with the Lord of the Universe an activity of the polite?' or 'Does one who is polite engage the Sufficient One in contention?' M'~"! tI;"~ 'l'~;~ (Jöb 40:2): It is said that the pronominal suffix on il~:~~ refers to every question 86 that God addressed to Job, as in '~~"iil1 ~7~1p~ (Job 40:7, 42:4) and in t:1'~~ il!:l'~ (Job 38:4) and the rest of the question. 87 ~;'tP~

M7; 'J:I~'jZ ltl (Job 40:4): The imperative of 'ryj~ is "p, with the pattern

of ci, 'ry~!.

l~~'; W=n ClO';' (Job 40:13): By 1~7.)~~ he is referring to the shroud, which is customarily buried (with the body).

"l1; "'~~:p "7;1. (Job 40:18): It is said that .,,~'? is a type of hammer used

by goldsmiths. 88

ultu~ "O~ ",~ (Job 40:17): The form is not "1~~, like "1~~, but rather The reason for this is as fallows. From 'l!~ is derived c',~~, like ,~~, c"~~ and ,~~, C'1?~. The base of "1n~, however, appears to be il1n~, wh ich is like il~n1 and il~~~ and "1n~ has the pattern of "~n1 and "W~~ rather than "1~~. The meaning of "1n~ is said to be 'his thighs',89 "1n~.

;1'" Wl' ;tuJM (Job 40:19): The base of the ward is ilWi:, like il,9. From ilivi: 1•• v is derived iwi:~ with qame$, whereas from il19 is derived C'1?~ n'~7;) ~19t11 (Deut. 13:6). This is because aprefix attached to 'ayin may have a qame$, as in C'1ti:~ c~~ (Ezek. 34:27) and here illl! w~~ iiv31~, or it may have a pata~, as in C'~~~tr 'I'

0:

~.

85 For these imperative forms see Ibn Nül].'s comment on Psa. 51:7. 86 The distributive singular forms of the Arabic (n?CI)\ n?CI) ?!) are intended to correspond to the singular of the pronominal suffix. 87 nl$-'i9:~ rr~ nil'l5 'Where were you when I laid the foundation of the earth?' 88 The Arabic rendering muma{fi/ (literally: 'the beater, f1attener') is phonetically elose to the Hebrew. Targum (ed. Diez Merino): IC?"!)' ICn?nm 'javelins of iron'. Al-Fäsi (Kitäb Jämi' al-'Alfä~, vol. 2, 13) interprets it as being derived from the root of ?'!'?!.I meaning 'lifting' or 'carrying': n?prb 'IC ,',n?1C ?I)n!) 'like the lifting of iron, Le. like its heaviness'. 89 Cf. al-Fäsi (Kitäb Jämi' al-'Alfä~, vol. 2, 456). Other sources interpret it as meaning 'testieles'), e.g. Rashi, Levi ben Gershon.

413

JOB

'"'ElK'

"-C;l iI~7~ NiI'tlN TN NtI;Y;N fY:l ;Ni' :(Job 39:30) CI' ,»,,», NiI'tlN TN Ni'N ;Ni'" :~wi?~7 ;ntl ~Y?~' n'N~!) ilWi?~ m:t7w il1t1tl il1!?W C:ln~ ~wi?~ "-C;l Nil'!) lVl';N ,~n~N 'i" :~Y1~7 ~~~ ~'~17 '~1 Tn:l ~~~ :~n1W 'il 'n;N :lVN:l ~n7W iI;ntl' :~Wi?~ 'il 'n;N :C'W Tn:l :l', iltI;~;N ;~N' ,,~tI 'il :l'n :(Job 40:2) ,ilD!

"tD CI»

=,"

Tn:l ,m :l'1~ iIlN ;Ni" 'i~~ :1';Y c'WJ;l ciw p~ :l, TT':l c"w T'~' "~tI;N' ;Ni'" ::l"N;N ;Y!) Ttl 'il T'tI;NY;N :l, YtI iltI'~~ ;iI ;Ni'!) :'i~~ 'i::l~ ,bW ::l"N 'il Ttl '!)N~;N YtI C~N~' iltI'~~ ;iI ;~ ';N ilYlN' NillN ;Ni" illlY' iI'NlVN :(Job 40:2) "~~», "';K "':m~

n"iI iI!)'N :'ly'"m 1;NlVN p~ :l"N; iI;;N NiI;NC 'n;N iI;CtI' iI;CtI :iI;NC Ntl CNtlm :'J:l~I cr Tn:l ;" NiI'tlN :(Job 40:4)

,='tDK "tl 'J:I~;iZ 1"

Ttl ";N T!)~;N ';N iI:l 'NlVN' T'tI~:l ;Ni' :(Job 40:13) l'tI~=

w,=" CI"'~EI

:Ni'N T~T TN iltlC' :illN~;N nN;N Ttl ,m ;~tItI iIlN ;Ni"

:(Job 40:18) "T'=

",~tI~ "tI,~

,m "1t1~ ?Ni' ?:l "l~~ ;ntl "lO~ ?Ni' Ntl :(Job 40:17) ,~,tu' "t1~ ",~ ;~N TN iI:llV' "1t1~ iI;'i" :C"1~ ,~~ C"\'~ ,~~ ;ntl C"O!? 'l' 'IJ~ Ttl TN 'l' c;, "W~~ 1'7~t11 Tn:l "1t1~ Nl!) ilW~~ ilrtt11 ;ntl ,m il1t1~ 'il iltI;~;N :il1N~!)~ ;Ni" "1t1~ ,'c!)m :"l\'~ TT':l ilWl7 Ttl Nl il1b ;ntl ilWl7 iltI;~;N ;~N :(Job 40:19) ':l,n w~~ iWl7iJ ytli':l :l~,n' 'i' T'Y;N TN 1;" :C',:lY n':ltl ~lbiJl il1b Ttl Nl' ytli':l iWl7iJ T~:l 'ltl c'Q~tI~iJ "-C;l nn!):l :l~,n' 'i" :':l,n lVl' iWl7iJ :CiI:l C"1l7iJ "-C;l :iI'~ C'~ll7iJ

414

THE DIQDUQ OF YÜSUF IBN NÜI:I

C'R'1»:::r (Job 30:3). ;~~-':P (Job 40:20): The words 'mI and ;~::I~ have the same

19~-'~~ (Isa. 46:3) and M:~

CI"O

;;-~Ntp?

meaning, namely 'produce/yield'. We find a yod in the noun but it does not belong to the base of the lexical class. Analogous with ;~::I~ are the forms c~i'~ and C"M ,~n' (Job 39:8). " 'T

I

;;?~ CI'?~' ~M~~~ (Job 40:22): The singular of C'?~~ may be Mt~~, wh ich is like Mip~~, c'ip~~, but the vowels have been changed on account of the aleph. (Vowels und ergo changes on aleph,) as we have stated with regard to 'b~ and "lb~, in that from 'b~ is derived '~ic but from "lb~ is derived' "lb~~. If the form were C'?~~, it would have the pattern of c'ip~~. The form ;;?~ is (in origin) ;t~, like ,~~, ;"I~~. It is a reduplicated form like Tl, TT~, Tl, TT~ and ::Ib, ::I~9' The shewa in ;;?~ under the lamedh is mobile unlike the shewa under the gimel in ;"Ip. This is on account of the reduplication and the ga'ya. One may note, (by way of comparison), that in the forms ~'t?~'? (Exod. 31:14), ::I1~ '~?!!'? (Ezek. 32:26), M::I::I;O' (Psa. 55:11) and ~:1l::l::lb' (Deut. 32:10) the shewa is mobile.90 .,...

~

I

: '::

I

~M"-;~ 11'! Ij'~:-':P (Job 40:23): The imperative of this is I]'~, which is like c'ip and ::1'1. It is from the lexical class of 'jumping', like 19~~ 'J:ll (Psa. 22:10).

~;;J!I-;tc M~t'?~ .,:'7 (Job 40:32): The imperative of this is "l~;M, which is like ~?n ,~;, (Prov. 25:17). From "l!?;" on the other hand, is derived "l!?;I'I. We have (groups) of words, some of which have patal]. and others sere, such as i'''''1:::r, i'rr'1:::r (Job 13:21) and ';;!,,!, l~~ (Psa. 55:10).

~tU!! 't'~, 't'~ (Job 41:8): The form here is ~ui~~ with raphe. Forms also occur with dagesh, such as ~i'~~, ~"I~~, ~"IJ~ and ~I;)!!i~. It is said that whatever is derived from the base ui~i!, which is ultimately taken from the base ui~, has dagesh, whereas whatever is ultimately taken from the base ui;~ is raphe and has the form ~ii.i~~ with raphe, since it is derived from ui~i! with the ultimate base ui;~. The forms ~i'~~, ~"I~\ ~"IJ~, ~I;)!!i~ and the like with dagesh are derived from i'~ry, '~i!, clJi!, c!!ii!, which are ultimately taken from i'11, ,~, CIJ, OIP·

~=,~n' 1'1' I·

tUN ••

',;,':D (Job 41:11): The word without an attribute91 is ,;,,,92 ••

•

:

90 For the pronunciation of shewa on the first of two identicalletters see Diqduqe haTe'amim (ed. Dotan), §5. . 91 The term 'iSära normally refers 10 a pronominal suffix. Here it refers 10 the nomen reclum of a construct phrase that expresses the attribute of the nomen regens. 92 Some sources interpreted the initial kaph as apreposition, as did Ibn NUl,!, e.g. Yefet (Commentary on Job, British Library Or. 2552, fol. 88r: ).:J1..L:-iJ j!.o), Saadya (Commentary on Job, ed. Qafih): 'lCl?1C 1I1C1I1II:l, Ibn Janäl,! (Kiläb al-'U~ül, 276), Rashi (Commentary) and Abraham ibn Ezra (Commentary). Others, however, considered it 10 belong to the lOot of the word, e.g. Targum (ed. Diez Merino: ,Il, 'lI'l 'sparks of fire'), Dunash ben Labra~ (TeSubol, ed. Saenz-Badillos, 6*, 26*), Levi ben Gershon (Commentary).

415

JOB

:;::l, ,in ,nN' NDMNll7D ;~::l~ NSr'N' ;~::l :(Job 40:20) ,,, UCtu' ~"M ",~ ,~ c~i'~ ;~::l~ "~l 'in Ml;;N 1;n ;~N 1D 'M 0';' CON;N 'EI NM'll ", Nl;' :C"M ,~n' I

MW~~ ;nD M?~~ C'?~~ ,'n' T'::l' ;Dnn' :(Job 40:22) ;"7~ ~'?t!' 'M~a' 'b~ TD TN '1b~ 'b~ 'EI Nl;i' ND::l 1';D;N '!~ '1;N;N MM1 TD T::lN;' c'W~~

'MEI ;;7~ M;'i" :c'W~~ TT1::l TN::l; c,ln~~ TN::l ,;, :'1b~J$ '1b~ TD' :'~N '1' ;;;~ 'D N'W;N' :::l~0 ::lb TTl T! TTl Tl ;nD MEI'N,nD 'in ;'1::l '1::l ;nD ;;~ MMl; ;'t+ 'D ;D'l nnn 'M ";N N'W;N '1;N::lD "nT-1~ 'M CN;;N nnn TN ~M~1~;0~ :O~~;07 ::l,n ';7t'71! O'?7D71! ',n N;N :6M'l71;N' '1'N,n;N :1,nnD NM'D N'W;N :

•

-

:

;nD TDi';N M1; TD

,in

:

1

l'

°

0" . . .

•. . . . .

::l'i c'w ;nD fl'~ M'DN :(Job 40:23) 1'" I]'~: ,~ :TU::lD '''1

"K

'1Q;M TD' :1;1' '~M ;nD '1Q;M NM'DN :(Job 40:32) '1;;n M=""= ,~, ;nD' P01iJ P01iJ ;nD T'nupl::l NMSrl7::l' nnD::l NMSrl7::l C;::l Nl;' :'1Q;n '1' :11' '~1 ~!l)W~ ~~lj~ ~1~~ ~j9~~ 'N~' 'D' ~W~~ 'N~ :(Job 41:8) 'WI! '"K~

'"K

";N ;~N;N 1D "::lND ,in MON'::l 'M ";N W~:, TD '1' ";N 1N ;NP' :W1'::l 'N~EI :'D' T'::l' W~~ 'M ";N ;~N;N TD "::lND T'::l' ";N' :W'l'D T'::l' W~ 'M ~!l)W~ ~~1)~ ~1~~ ~j9~~ n'N~' W~~ M;~N ";N W~:, 1D "::lND MlN; 'EI, ~W~~ ,~ P~ TD M"::lND 'M 'n;N OW:' Clj:, ,~:, P~:' 1D 'MD W1'::l NM;::lNW ND' :Oll( Clj :';'7 'M M'NWN N;::l MD;::l;N :(Job 41:11) ,~"=n' tuK "",~

6

l1'»l?lC\ I B.

Omitted in A.

416

THE DIQDUQ OF YÜSUF IBN NÜJ::I

'7';

~i';'l ;"1 (Job 41:15): Without an attribute the word would be "~~. If it were from "91:), the form would be '''91:), like O,:l 'P!DI:)" (Micah 1:6). The most plausible analy~i~ is that it is derived f~~~ ,,~~, si~c~ \~~ have words with $ere that are given shewa in place of the $ere when a pronominal suffix is added, for example mn~, ;n~r~· ~",tr from '~11.

"7' ~'f! (Job 40:30): This has the pattern of 0';J~; and is derived

~'7~ ~,~~~ ;nW,., (Job 41:17): It is possible that ;nW~is lacking an aleph and for this reason has not been pronounced.93

ucrgtrJ;l! ~"1'''' (Job 41: 17): It is said that the mem in '~tp~ belongs to the base of the word, which is a noun meaning 'dashing waves'. The word mayaiso be derived from ,~tp, which would likewise be a noun meaning 'dashing waves'. The meaning of 'N~I1~~ is said to be 'they are splashed'.94 It is said that ,~tp~ and ,~tp~ have the same meaning. The form ,~tp~ has the pattern of ";1~~ (Exod. 15:17) and ;'~9~ (Psa. 89:45) and means 'dashing waves'. You must add a word to it in order to express the correct meaning of the passage. Since we have said that the initial mem of O'''!~tp~ belongs to the substance of the word, we need to add another mem to it and interpret it as meaning 'from the dashing waves they are splashed'.95

nO-'717 ~tv,v (Job 41:25): The (he with) segol in 'iz1~~ resembles the definite article. This may be compared to N~:l7~~ (Josh. 10:24).96 As for n~-'?1?' the word "? is a noun meaning 'terror'. It has the pattern of :J'l and has become "? on account of its being disjoined.

~'?;~ ~'~7!J n~w, (Job 42:12): Here it says O'~?~, whereas at the beginning of the book it said o'~~~ '~7~ (Job 1:3). The difference between them is that one is disjoined and the other is conjoined. Similar ca ses are p~ O',,!,~ (Exod. 28:17) as against p~ '!,'~ (Exod. 39:10), 0'1:'111 'l!'~ cry'' !1 (Exod. 26:26) as against 0'1:'111 'l!'~ 'I]'''!~ (Exod. 36:31) and c'~?tp o'ry~r (Exod. 24:5) as against '1]1Y 0'1:)""; (Lev. 17:5) . • T

:

~'~1 M~'1tP (Job 42:13): The nun in this is added. It is analogous to ~'~r~~ (Isa. 23:11), in wh ich the nun is likewise added.

93 Yefet (Commentary on Job, British Library Or, 2552, fol. 89r) translates 'from his rising up' (~Lt;JI.:.,.o) and comments that the aleph has been elided ('~...;J':II). The same interpretation is adopted by al-Fäsi (Kitäb Jämi' al-'Alfä~, vol. 2, 273), 94 Various different interpretations are given to this verb in other sources. Targum (ed, Diez Merino): l'M'?» 'he judges against them', Pesiqta de-Rav Kahana (ed. Mandelbaum, appendices, section 2): MI ?:l ,l:lItl1l1 Mlm lC'1lC 'lCun' PIC' ... 0111 PIC:l' O"":lntl O'l'M lC'un' 1C'1' M'»1I1M '11C PIC~ »?,p 'the fish direct themselves and come there. The word 'lCun' means 'directing, aiming', as it says 1C'l?~~ 1C''1) M1~Wtl-?!,C 1?!'c~ i?P M!-?~ (Jud. 20:16).' Rashi: 'they (the waves) are absent' (l',on 1M), Levi ben Gershon: 'they dirty themselves',

1'"

95 Cf. Yefet (Commentary on Job, British Library Or. 2552, fol. 89r): .j"":"';'? ":"IJl,:J1 96 Where the article is also used with averb.

.:.,.0,

JOB

417

TD nlN:::l ", ,,,~ T':::ln n'NWN N':l :(Job 41:15) 'p=' "w= '?,; 'n'N C,:::l Nl' TN "" ,,,~ TD nlN :l'PN'ND :C,:::l '~'~7 ,'el ,~,~ nlN:::l :;n~T~ I]~T~ ,'el T"nupl'N 17i'D 'D N'W:l ,'~n n'NwN'N 'l17' :T'nUpl:l ,,~

:'~IJ

,"'D C)'N'N ypNl

TD 'm C':;1~~ Tn:l 'n :(Job 40:30) CI"'" ,,;» ,,~,

;nw~

T':::l' TN 'Dnn' :(Job 41:17) CI';K ",~, ;nw~ :ND'N:l l':::l' 0'

OON ,m :"~N Nn'D O'D'N '1lf~ TN 'Np' :(Job 41:17) 'K~nn' CI":;'~ 'Np' ~NJPIJI;1~ n"p' :'N'n'N OON ,n '1'P :'1'P TD T':::l' m' Ni'N' :'N'n'N ;'Vtp~ Vj'~ff~ Tn:l ,n 7';lf~ :,nN' NDn'l17D ';lf~ '~'P~ TN 'Np" :,ww,n' TN Nl'P 'N 8Nl17D'N ',no', nD':::l n"17 ,'rn lNnnm nN'N'n Nn"ODm 'D ':::lN O'~ TMl "Tl TN lNnMlD :nD':::l'N ,ml TD ,n "N'N O'D'N O"1lf~ :,ww,n' nN'N'n TD "Pl' neD"N n':lW 'n ~tv~iJ nnn 'n 'n'N Upl l'N :(Job 41:25) n" ,;=; ,w'v TD no 'N~' ::l1 Tn:l ,m '17i"'N OON ,n no :no ',:l, n"p' :N~:::l7viJ ,'el :n':::lD nlN nnl 17'~D:l

'DO'N "N 'D 'NP' O'D'N NlnNn 'Np :(Job 42:12) CI';=~ CI'D;K nww, c'n":l :T:lN ,,'u :T:lN o','u ,'el n':::lD' C)NiD NDnl':l P'D'N :C"Dl 'D'N :O'D'W 'n:lT .. O'D'W O'n:lT :w '~17 'n":l .. :o'UW '~17 :.

T'l'N "'N

v'm!~

,nD ,m :"NT Nn'D Pl'N

:(Job 42:13) CI'~= l"I~»=w

:"NT Nn'D

7 '~1P1;l1 B. '~1p1;l A. 8 'lYI:l?1C I B. Omitted in A.

PROVERBS ~?~ "'-T~ rf~·~tp ';'tp~ (Prov. 1:1): The singular form is ~~~ with the pattern of '~1, which has the plural C''1~1. If it were derived from the conjoined form ~1!1t;', it would be C'~I!1t;' with the pattern of ~~~, C'~~~ and the conjoined form of the plural would be '!W7? with the pattern of ,!~~.l

lC;r.t-~tc tl'l!Ctgtr ~~"~~-tll!C (Prov. 1: 10): One schol~r has said that the imperative of N~i'I is :1;!~ and that it should have been, according to rule, :1;JNi'llike ,', :1~N'-N" (Deut. 29':19). The aleph in the middle of it, however, h~s been elided. The aleph at the end of the word, moreover, has taken the place of the he. It should have had segol but is pointed with sere, as is the case in :1W~J:! (Gen. 26:29 etc.), since it is derived from the infinitive.2 Another scholar has said that its imperative is N;:!it with the pattern of ::1;;;:1 and ,.,.;:1. n~,t' M';~ tl,,,-'; (Prov. 1:17): The imperative of this is :11f, the primary imperative being :1.,.!. From :1.,.! is derived :11.!t;' and from :1",f is derived :11ft;', the feminine form being :11ft;'.

MI'"

r~n:D- n;~=n (Prov. 1:20): It is said that the imperative of this is T', .,. 'I' I 'I' with the pattern of ::1;v.i. The form is plural and is like :1~~V;~ with nun, so the dagesh has been added in place of the elided nun. Another opinion is that :1!'~ is (in origin) T;'I'1, a singular form, the dagesh arising from the addition of the he, as is the case in the form of 37?~ ';:!!p' ~3'~ (Isa. 42:11). The proponent of this opinion has said:, I have taken account of the fact that the subsequent expressions are in the singular, for example l'I?;P (Prov. 1:20), N1~f:I, '7;?Nh (Prov. 1:21) and so 1 maintain that :1!'~ is also singular, the he in it being added. He notes that we find other expressions from this lexical class with dagesh, for example ~!'~ and :1n T

'2)7;-'1 (Prov. 1:22): It is said that the imperative of this is like I)b~, I)b~~, U)~~~ and that it should be, according to rule, ~::1ry~~, with the pattern of ~D~~~. Since, however, the he occurs in the middle of the word with (/:tateph) pata/:t, a sere has been placed in the preceding aleph, in an analogous fashion to 1'1'::137:1 (Josh. 7:7), the he of which has sere on account of the occurrence ~r(1'~teph) pata/:t on the 'ayin. Similar examples are ~~~!'!l (Ezek. ' 36:3) and :1~37i1 (Hab. 1:15). 'J:1~ ~~t!tcl:' tl~t',

::1it~,

T -I"

1 This contradicts the opinion cited in Diq. Psa. 37:14, according to which construct plural forms with the pattern of ''1?'! and ''11p~ are derived from the construct singular forms ,~"! and ,q1~. 2 Cf. §2.1.1.7.

PROVERBS

:C'111 C'~';N' :'1' Tn~ ;tp~ 'il ,'n';N :(prov. 1:1) ", T~ M~'1tU ';''P~ I)Ni7.1' :C'1~~ ;~~ Tn~ C'1W7Tl TN:l ;W7Tl 'il ";N I)Ni7.1;N T7.1 N1 TN:l ,;, :'?~~ Tn~ '?W7Tl C'~';N iI'7.1N TN N7.1;17;N f17:l ;NP :(prov. 1:10) K;n ;K CI'K=n "nEl' ClK 'N:lt' ilUO' 'D I);N;N ':ltn:l7.1 'N:lt' :," iI;N' N; ;n7.1 iI;Nh T':l' ilpn TN:l' 'N:ltD Upl l~ T':l' ilpn TN:l' :'jJ;N CNp7.1 il7.1;:l;N ':lN 'D ";N I);N;N Tn:l N:;M iI'7.1N TN iI"l ;NP' :":lt7.1;N T7.1 N1 N7.1; ilW~O "Ul T'nupl~ :'1iil ~Wiil iI~~

T7.1' l'I1.! T':l' ;'N;N '7.1N;N' il1T NiI'7.1N :(prov. 1:17) ntu'M M"~ CI~n ,= :il1T7Tl T':ln iI:lpl T'w;, :il1T7Tl '1' il1.r T7.1' ill.!7Tl '1' iI1.! T'W; 'm ~iv,; Tn~ T' NiI'7.1N TN ;Np' :(prov. 1:20) M"" r,n~ n,~=n :':ltn:l7.1;N T'l;N ;,:l iI'D W1';N N1D T'l iI'D ;171 ,; iI~1VJ1J "Ul 'm C'~' "Ul WU,7.1 'N:lt 'iI;N 'NT N7.1 'l17' ,'n' ilUD; 'm Ti'~ 'il iI~'~ TN ;'p, '17~ T7.1 'n;N UND;N;N n'N' 'lN ;'P;N N'iI :lnN:lt ;NP' :17;O ':lW' ~3'~ Ni'N iI~'~ n;pD ;NPD '~Nn N1i?lJ niip p:l ,'n' PlU;~ Nill':lN ,:l,' :iln u,~ "Ul ilWU'7.1 Nl'l' ill;;N iI,m ;NP :"NT NiI'D 'jJ;N' ,'n' l'IUD; ;n7.1 ~iil~ NiI'7.1N TN ;NP' :(prov. 1:22) 'nEl ~~t'!~'" CI'nEl 'n~ ,» uo, 'D 'iI;N 17p' N7.1;D :~Dt?I$Q TT'~ ~~;;rI$Q T':ln Nilpn TN:l' ~Dt?I$Q I)b~Q ~'~~jJ "Ul iI;~P ";N I);N 'D T'nupl;N n17p' no~~ 'l'I;N nnD' il7.1;:l;N :iI?~jJ ~;~m iI;n7.1' T'nupl~ 'iI;N 'N:lt T'17;N 'D nnD;N l7i" N7.1 'l17 ";N I)b~

420

THE DlQDUQ OF YÜSUF IBN NÜI:I

~~,üJ.:.l ~!t', n;~u,;~ ':P (Prov. 1:32): Note that the word 'J:I~ can be used to denote aperson, as is the case here, or an abstraction of the attribute itself, as in 'J:I~ ~:ln~~ (Prov. 1:22). A word with the pattern of 'J:I~ can be used for an abstract quality or for a concrete entity, for example, '1~, which is an abstract quality, and '1~, which is a concrete entity. As for n~mz1"', this is an abstract noun with the pattern of 119~:l'" and 11~~:l"', which are also abstractions.

~t';'~,;:p ~'r;'~~ (Prov. 2:15): The imperative of this is T;?;:J, with the pattern of Tb;:J,

MI''''

Tb~, c'~b?

~n,! ~'it:~ (Prov. 2:22):3 The imperative of this is "9?, like ~?~~, the imperative of which is ?!l? If it were derived from "9, it would be ~"~~ with raphe like ~"~~, wh ich is derived from "~. If, furthermore, it were derived from "~;:J, it would be ~"~~, like c'1:I91] ~7l)I:!~ (Psa. 104:35) and cV'~~ ~I;)~~ (Isa. 13:16).

':1'.'7

':'1;\ nuc'il' (Prov. 3:8): The word mN~1 is a noun, for any word that has (final) m- in its pattern is a noun, for example m'1~ (Isa. 50:3), m'lJ~ (Prov. 9:13), n~·11~tI(Prov. 27:4). You will find them all to be'nouns without exception. As for ~1~f' one scholar has said that the form of the noun without a pronominal suffix would be l1l~' Another has said that it is derived from ,iU, in an analogous fashion to T37, for, just as ~~~ and ~r~ are derived from T37, ~l~ is derived from ,iU. ':I'~''-~ m,:-,~ (Prov. 3:21):4 The imperative of this is n? Its meaning is 'Theyelude'.

»'1 n'~:p ,"., n,~~ (Prov. 3:33): The mem in 111~~ belongs to the base in this lexical dass, for we find n1~~~ n~!~ (Lev. 13:51), the imperative of which is ,~,.,tI, and so the mem in it must belong to the base. The form 111~'" has the pattern of 11~~~. l;'~ ~.,,~ ~'?'Qf~ (Prov. 3:35): It is said that c'1~ refers to the Lord of the Uni verse and the meaning is that he brings upon them contempt.

':I'''' ',!-K',

(Prov. 4:12): It is said that the imperative of this is ,~t1, like n~ cwm (Ezek. 19:7).

CWt1, from wh ich is derived MIR.:Pr::r~

':p

':I'~;1;\

(Prov. 4:8): The form is not ~1~~~. We find forms such as

'n~~~~ ~~~I]~ (Psa. 50:15) and also those such as ~1~~1 ~'~~ ?tl1p (Deut. 32:7). It is said that the forms ~1~~~ and ~1~~1 are disjoined whereas ~~~I]~ is conjoined.

':I'!tI K':'-':P O·W~ (Prov. 4:13): Note that the singular of ~1~~ is '~~. AIthough there is no yod in ~~.~~, it is nevertheless plural. Now, the meaning of ,~~ is 'guarding'. It has the pattern of '~1, which is a noun meaning 'speech', as in cV~ T'~ '~1t11 (Jer. 5:13). The plural of ,~~ is c'1~~, like l!;', c'~~;' (Isa. 32:4). AIthough l!;' refers to a concrete entity and ,~~ to an abstraction, they are the same in termss of pattern. The meaning of ~1~~ is 'the guarding of it', referring 3

BHS: C"~;:lt

4

BHS: n?~.

421

PROVERBS

P:;) Y:;)W;N ';l7 l7i" 'i' 'nD 1N C;l7N :(prov. 1:32) ~~'Mn ~'n~ n:,tu= ,~ 'nD 1T1::2 'l'T 'n;N m':';:;);N' :'nD '::2l'TNn P~ Y'l7;N ODl ';l7 l7i" 'i" :Nll'TNl'T N7.)N' :COl 'l'T '1~ :Y'l7 ,m '1~ "Ol COl;N ';l7 Ni'N' Y'l7;N ';l7 l7i'n 'i' :YN'l7N 'l'T 'n;N l'T1~::2rt l'T9~::2rt 1T1::2 'm y'l7;N CON 'l'TD n::2'W7.) :C'~;~~ 1;:;)~

1;:;';:1 1T1::2 T;~;:I Nl'T'7.)N :(prov. 2:15) ~n,,~,=:

~'n,~,

1N~ ,;, :;D~ Nl'T'7.)N ~;~~ ;n7.) nQ~ Nl'T'7.)N :(prov. 2:22) M~== ~".! ~"~:, ~7.!)lj~ "Ol :~n~~ 1N:;) n~;:I 17.) 1N:;) ,;, :n~ 17.) Nl ~ni?~ ;n7.) 'D' ~n9' 1N~ nQ 17.)

:Cl'T'n::2 mN 111::2 'l'T 'n;N l'T7.);~ ;~, CON 'l'T mN'!l1 :(prov. 3:8)

~t:)vJ' :C'N~n - I

,'W' 'Mn

nuc~,

:"l N; N7.)ON Nl'T'ln Nl'T;~' :mIl1T:;)N mlllJ'!l n~;'Qf m'1~ "Ol CON 'l'TD l'flN l'T"l ;Ni" :l'T1W 11~' l'T'NWN N;::2 CON;N 1N N7.);l7;N Yl7::2 ;Ni' ~1W7 :~1W Nl

,w 17.) 'N'~ ~f~ ~!~ 'l' Tl7 17.) N7.)~' Tl7 "Ol ,W 17.)

:m,' N; Nl'T"ODn, :n; Nl'T'7.)N :(prov. 3:21) "~"= l'Tl??N l'T'l'T 'D ;~N 'l'T l'T1t(rt 'D C'~;N :(prov. 3:33)

"",

'K

,tu, n':: ,', n'K=

Nl'T'D C'7.);N 11~' 1N ::2l' 'i'D :,t(rtü Nl'T'7.)N' :n'N7.)7.) nl7'~ Nl'l' 'i' 1N; :l'T1~~ 111::2 l'T1t(rt :';~N 1'7.);Nl7;N ::2, ';N l7lN' C"7.) 1N ;Ni" :(prov. 3:35) T"i' ~"= ~"'1:1~' :f):;)O;N Cl'T';l7 l7D" N7.)::2

cwm l'fl7.) Nl CWij ;n7.) '~ij l'T'7.)N 1N ;Ni"

:(prov. 4:12) ",~

,,! K'

:Y'N ;n7.) ;7.)l7' Nl'l' 'i" ~1~~ry ;Ni' N7.)' :(prov. 4:8) M~i':"n ,~ ~i;;1;1 ~1~~1 ~1~~ry 1N ;Ni" :~1~~11'::2N ;~lP ;n7.) Ni'N ;7.)l7', :'l'::2:;)n1 ~:f~fJ~

:f)Ni7.) 'l'T ~:f~fJ~ l'T;'i" :T'n,:;)7.) N7.)l'T 'D 0'; 1N~ 1N' ,~~ 'l'T ,'n';N 1N C;l7N :(prov. 4:13) '''" K'M ,~ 01.'~ CON 'l'T ";N '~1 111::2 ,m Ti" l'T"ODn ,~~ 1N;N :C'::2, 1'W; 'l'TD ", v,~p TN~ TN' : :C'~131l;'31 ;n7.) C'1'~ T,:;)n C'::2';N' :Cl'T::2 T'N '~lül

l'T::2

P:;)

::2N~~;N

,'w', Nl'TnNT,n vl.'~ "ODn, :,nN' N7.)l'T T11;N ::2N::2 'D y'l7 ,~~, COl l;'31

422

THE DIQDUQ OF YÜSUF IBN NÜI:I

to 'wisdom' and 'understanding', which have been mentioned previously, as it says i1~'~ i1~R i1~1~ i1~R (Prov. 4:5). The (litera!) sense of the passage is, therefore, 'for each one of them 5 make guardings', which means 'guard it, for it is your life'.

'~'I? N·" ,~ (Prov. 4:16): The imperative of this is T~~. One of the yods has been elided, as is the case in i'Y~l (Gen. 28:18), in which a yod has been elided also. A similar example is i1~1~~-17;) c';:r;~ ,', '~~l (Gen. 2:19). N~'~ (Prov. 4:22): This has the pattern of i'~l~.

~'t~ '''tP~~ ~'~''r'' (Prov. 4:25): The imperative of this is 'W~tI, like '~1ptl. a;'~f;I-1~ CI'~tr "iic (Prov. 5:6): The words c~~~-l~ mean 'She does not make straight the road of life'.6 This verse is connected to what was said before it: 'Her feet go down to death, her steps hold on to Sheol', because 'she does not make straight the path of life'.

Ji1lj-ntt ;~~~?? "O;~;W (Prov. 5:22): It is said that the nun in ;l1~?~ is added and is analogous to ;l~~T:ll (Josh. 2:4). Another opinion is that the nun is not added, but rather it is a practice of Scripture to refer to a referent first by a pronominal suffix rather than a noun and then, after the pronominal suffix, to mention the corresponding noun, for example, ,~~ i1U~~ T~tc! i1!tc~7;) (Prov. 13:4) and also "'i1-nN ~i1N'I'I' (Exod. 2:6). ~. ~.-

CI'''~

':

••

1'-

1'; CI'~'!'" r];'W",' (Prov. 6:19): The singular may be n~ or

n~. We find the form "ili1 n'::lw' C'l"7J (Prov. 18:18), the yod of which is added, according to on~ ~pini~'n-, a~d' it is (in origin) c'~1'? According to another opinion, however, the yod in this form is not added. ;nN'~? M'~ MP.l:I1 (Prov. 7:10): Without the pronominal suffix the word has the form i1~1R. This is a noun with the pattern of 'IP~~ i1~~l (Psa. 41 :5), which is a noun meaning 'healing'. The word i1~1~ has the same pattern. When i1~1~ is given a pronominal suffix, it is in?l~, in?l~~, in?l~? The reason for this is that the three base letters in inn~ are pronounced, whereas in ;nN1R? the aleph is not pronounced and so it is not permissible for lJireq to occur on the quph.

:; ni'~' M~;T n'tP (Prov. 7:10): The meaning of :l? n1~~~ is 'guarded by the

he art' , Le. she does things that lead her to be guarded in the heart of that man, so that he does not leave her until after the abominable act. CI?'l'~ 1~=~ n;:~=q (Prov. 7:16):7 This is said to mean 'engraved', as is the

case in

'~'i1 n'l:ll'l ni:IIDn7J "'.. • : T ' .. :

,:;"~

(Psa. 144:12).

'1:I'r; (Prov. 7:17): The imperative of this is I)~l. The meaning of 'T:I~~ is

said to be 'I waved back and forth', from the lexical dass of 'waving' (i1~~l~). It is like '~7J, uh, and C~i1, wh ich are transitive verbs rather than intransitive ones. 5 The phrase 'eaeh one of them' (K~m~ :1,nK1 ?:l) is intended by Ibn Nöl) to refleet the singular form of the pronominal suffix in the Hebrew. 6 Cf. Saadya (Translation of Proverbs, ed. Qafih): epon. 7 BHS: n;:I~n.

423

PROVERBS

it,nN' ;:;,; ;Ni'D :i'tl':l i'tli' itZl:;,n i'tli'

p:;, ;:li' ":;"Zl;N

i'tl':l, itZl:;,n ';N

:,nN'n Ni'tlND Nm,nN it'lYZl' nNT,n ;Y1N NZli'tlZl "Ul ,nN';N "';N it'D ,~n:;'N 'i" :TW~ Nit'ZlN :(prov. 4:16) ~~tp,? N;

':I

:itZl'Nit TZl C'it;N ," "~1 it;nZl' :"';N ,~n:;,Zl ,it ";N i'~~1 :i'~'~ Tn:l :(prov.

:'~lPiJ ;nZl 'Vi~iJ Nit'ZlN :(prov. 4:25) ,,~~

4:22) NI,;

,'w" ,'ElJElJ,

ci'0n N"it NZl Ni'tlN 'lY' o;Dn TD it;'i' :(prov. 5:6) a'1Eln TEl CI"!"! n'N mZl m,,' it';l' it;:li' ;Ni' NZl ';N cumZl i"OD;N N,m :itN'n;N i"'~ :c"n n'N ci'0n N; ':;' :':;'Zln' it"Y~ ;'NW

,m "N7 ,it 'l':;';' 'D T'l;N TN ;'i' :(prov. 5:22) JW'M nN '~':I;' ,'nmJ

,'w' TN

:lNn:;';N co, TZl T:;'N;' "N7 ,it 0'; Pl;N TN ;Ni'" :'lD~m "Ul ;nZl itZlON it'NWN;N 'Y:l ,:;", cn :itZlON ,:;", N;' Nit:lnN~ ';N itZl;:;';N

:,;'it nN 'itN,m it;nZl' :;~Y 'WDl 7'N' itlttJ;l~ Nl'l' N'N' :T1~ 'N n~ T':;" ,'n';N :(prov. 6:19) CI'nN T'::1 CI'~'~ n;w~, "';N TN ;Ni'" :C'l'Zl

'm

"N7 Nit'D "';N TN ;Ni" :;"lit n':lW' C'l"Zl :"NT "1 Nit'D

Tn:l CON ittc1i? 'it it'NWN N;:l itZl;:;';N :(prov. 7:10) ,nN'p; MWN M~M' it~1;Z;N 'NWN N'N' :it:;',:l Tn:l 'it Ni'N' :'DW;N CON 'it 'n;N 'WDl ittc~,

C),nN l;N TN ,;, 'D :l:lO;N' :;n~,~; ;n~,~;z ;n~,~ T':;" TNOlN;N ';N c;, ND;N 'D C);N;N 1':;" C; mN'i'; 'D' :ND;N:l m,:;, m:;":l 'D it';~N;N :C)'i';N nnn it,nN' it~i'l '11' n~' 'l~' :l;i';N m"nZl :l; n1~~~ "ODn :(prov. 7:10) ::I; n,~m Mm n'tl.'

Nit:;"n' N; NZl:l TNOlN;N ,;, :l;i' 'D m"nZl T,:;,n Nit:l 'n;N N'WN;N ;Zl~n :n':li';N ;~D;N '~:l N;N

:;:;,'it n'l:ln n':l~nZl "Ul nNw'i'lZl ;Ni" :(prov. 7:16) n'::I,=n it1; TZl nMl' ;Ni" :'nDl "ODm :C)'l Nit'ZlN :(prov. 7:17) '::I:1tD~ 'nEl~ :ODl;N 'D 'it 0';' "l;N:l ;YD 'it 'n;N C~it W~; ;~Zl "Ul

,m :itD,m

424

THE DIQDUQ OF YÜSUF IBN NÜI:I

=;'7

in'; N;:: NW;O (Prov. 7:20):8 It is said that the aleph in N9~iJ is in place of he, since· this is an expression of 'covering'.9 .

tU""

;Q~~ (Prov. 8:8): The imperative of this is "~~::t.

1':;~7 =,,,!:)~ =!~ (Prov. 8:9): The singular would be '1i:l~ with the pattern of Tb~,

and the feminine singular would be

il~:'~.

,,,~~ r~',,~ nIl' (Prov. 8:10): The word n~1 is feminine and '~t~ is masculine, so it is said that '~t~ refers to r~'~1-? rather than to n~1 and the meaning is 'Knowledge is better than the choicest pieces of money'.

l;N~' M~~ (Prov. 8:13): The ward il~; has the pattern of il~~ and TiN~ has the pattern of Ti,n and Ti::tn.

'1 nN~W "" n~1i (Prov. 8:13): The word nN1iP is an infinitive. The aleph is

not pronounced.

:m~ ';t!K '~~ (Prov. 8:17): It is said that the imperative of this is :liJ~ and that one aleph has been elided, just as we say with regard to '1b~ and 'b~ that from '1b~ is derived '1b~~ but from 'b~ is derived '7?ic. Now, we have the forms :JiJ~, r~n, ~7?tp and '1~~, as in '~-il~~~ (Num. 11:16), which is (in origin) '1~~ - if it were from '1b~ it would be '~-il~~~ like il1?! (2 Chron. 6:42). We also have 'b~ and '1b~. Imperative forms with the pattern of ,b~, :lil~ and '1b~ are inflected with the pattern of '7?ic, as in '~V.'1Plr:!-"~ ~i"~-"~ '7?ic·Üob ·10:2). It i·s from an imperative form with the pattern of :JiJ~ that the form :J~~, as in :J~~ '~nic, is derived. A similar analysis should be applied to the form in ill'l~-'~ ,nN' (Gen. 32:5), namely that it is derived from ''1~ rather than 'i1~. If it ~~re fro-~' 'i1~, it would be ''1ic! like '7?ic! and :Jp~~-n~ :JiJici· (Mal. 1:2). .. .. '01~ "9~~ 'J:I~~:'" (Prov. 8:19): It does feminine gender, so the interpretation of this '~t~, in that we say that '~t~ refers to 'the produce' (iltt~::Ir;t). The passage is equivalent to preceded by the words T~~~ r~'~1-? '~l~ :Jiu and 'the fruit' and 'the produce'.

.

.

not say il1~t~. The word iltt~:Jr;t is passage is similar to that of r~'~ silver' ('19~) rather than to 'the '~t~ 'I9~~ il?iU '~tt~::I~~, since it is the word :Jiu is common to both

, (Prov. 8:22): It does not say 'H~ like ci'~-'~ 'm~ '~

'=11 n''PN'''- '~~~, "

(Psa. 60:11). The explanation of this is as folIows. 'Wisdom' has been mentioned 8 BHS: K~:. 9 Yefet (Commentary on Proverbs, British Library, Or. 2553, fol. 16v.) translates JI r 'Until the day of covering he arrives at his house' and comments (fo!. 18r) that the sense of this is that 'he does not know the day of his arrival on account of the great distance' (>' ::Ii,x 'D »P'D ::IX""X i")' '::Iv'lt 'D M,'lIMl 'I.)'X'X 'The wheel will be broken and fall in the hole, which refers to the death of a man and his ending up in the grave'. Saadya (ed. Qafih): ::Il'X ,'x M'::I::I,1t "lMl 'the wheel (of the weil pulley) will run into the hole'.

473

ECCLESIASTES

;Ni'" :"NT NiI'D C);N;N' :Y~iJ NiI'~N TN ;Ni" :(Ecc. 12:5) 'i'tun yitm Y:lC', C'l,m :iI'D "T' C);N 'lN"O;N iIl; 'D' :Y':lC Y:lC', ill; T~ NiI"ODn TN iI'iI Nl'l' N~D :rD';N ill; T~ Nl'OD N'N U"'i'iI T111);:l N~N' :y~~ nlCl y~~ 'N y~~ 'ilD Nl'l' ";N '~N;N' :,m~ iI'D C);N:l N;N C);N N;:l iIl;;N m; T~ T,j' nl'D :YN~~l '1' N; '~N'N;N iI'iI ,nN T~' :YlCl;:! 'N YlC~ 'N :C'l~'iI ~:lC~iJ ill; T~ Y~iJ T,j' iI'~N' C'l,n;N

,=

'W;N 17:ll' ";N 17t'~;N CON 'il )l~:!1~ :(Ecc. 12:6) J'::l~n '7J '::ltun, l,j' TNj TNO;;N ";N CD;N 'il 17':l~;N' :TNO;;N 'il ,j;N TN ;Ni'" :iIl~ :iIl~ CN;j;N ilill T~' Ti:;,;:! Tij~ ;n~ yi'iJ iI'~N yi'~l :(Ecc. 12:6) "::ln '7N '71'71n Y'~' iI"ODn ;1;1 TN ;Ni'" :ODl;N 'il ;1;1 'l17~ TN ;'i' :yi'iJ Wl" N; W";N N;' '~1' TN:l N'l';N "~N 'D iI;N,nN 'D y',n TNj ";N TNOlN;N ,m 'N" :'D17i1 :lW', :;1;lil Y'l' pj :lN,n ,':lC', ':li';N 'D ;:lCn' nN~ N'N' :N'iI'

LAMENTATIONS

'1:; :"I:;': :"I1'~ (Lam. 1:1): We have already said 1 that the words ~'~, iI~'~,

C, 'J:I,'

iI~,~'~

and iI,~~'~ have the same meaning.

(Lam. 1:1): The base of this is the disjoined form iln, the yod being added. If the yod had been added to (the base of) the conjoined form, it would be ' nl', like 'nlC;!) (Isa. 1:21), which is derived from nlC;!) and not illC;!). If it had bee~'d~rived (;~~ illC;!), it would be 'nlC;!), like iI;:2-l:' "n;:2l (Isa. 2'6':19). (The form 'n~?7?) is like ci; '~n~H (Gen. 31 :3,i)',T ~:hich is d~;iv~d '('rom the conjoined form n~~~. If it were from iI~~l~, it would be ,~~~~.2 Now, '~~1 is not a conjoined form and the yod is added. The yod has been added to the form iI~1 and the taw has taken the place of the he. Similarly, in nil'1~~ '~~ip (Lam. 1:1) the yod is added to il1ip and the taw is in place of the he.

C"'7ptl 1'1 (Lam.

,~~.

1:3): The singular may be ,~~, ,~~, or '~7?, like :2~~ and

0''3''-''

l'~;;u,; (Lam. 1:4): The form is not c'~7;?iv;. It is said that the plural is formed either with mem or with nun and that in each case the meaning is the same, as in l'~:iJ Ti?? (Dan. 12:13), T'~tI~ (Job 24:22), l'''!!'1~ l~»lt~ ~'{~1 (Job 31:10), l'~~ (Job 12:11 etc.). n;~~1 t"~',~n, (Lam. 1:4): The base of the word is :m with the pattern of l~O :2? (Prov. 14:14), the feminine of which is iI~~O, like iI~~l, and the plural is nim.

'I

Ot';tp~ 'i'tl~ (Lam. 1:7): The word ~~~'P~ is plural, despite the fact that it has no yod. We have remarked previously that all words like ~~~1p~, ~'~~, ~'1:, ~'1ip are plural. Whether or not they contain yod, they are the same. You find forms such as iI'iI;1C and iI'l"l1C used in the singular, since these are derived from c'ry;~ and c'~'i, ~h'ich ar~ ·si~gular. Anything that you find with the form l'I1ip, l'I1:, l'I~'i!, l'I~~ and l'I~'J:C is singular without exception.

0""1:1 (Lam. 1:8): The imperative of this is ;~iJ, like '~iJ and '~iJ. :"Ili1!1 (Lam. 1:13): The imperative of this is il11 and it means 'he made it descend', as is the case in "!tl)-;IC ~iI'!f'" (Jud. 14:9).3 T-

':

.. 1'-

1 Comment on Cant. 5:3. 2 Cf. al-Fäsi (Kitäb Jämi' al-'Alfä~, vol. 1,334): "'?IC' 'ICm?lC' ?'''''IC ~P"Otl n:nll ~:l "" D':)!ln ~'!I 'What is intended is n;!u~, which means "stolen in the night and the day", the yod in it being an expansion'. 3 Most sources interpret it as a form of ~11 'to subjugate, to rule'; cf. Midrash Lamentations Rabbah (1:41), Targum (ed. Sperber): T,~n' 1II:l:J 'he subdued them', Saadya (ed. Qafih): IC~?/'IC!I 'and he humbled them (the bones)' , Rashi: ~nllC ,:l1ll', ~nllC 'he subdued them and broke them'.

m,',

LAMENTATIONS il~~~N il~~'~ il1'~ ~'~

'l»tI 1N ?:li' Nl?i' 'i' :(Lam. 1:1) ,,: n:w' n='K :,nN' 'l»tI

,?, :"NT Nil'D "'?N' :il»n'i'tI il~' Nil?~N :(Lam. 1:1) a, '.", 1t1 n1 'n?N 'P~7~ "'Öl 'P~' mN~? ilDNXtl 'il 'n?N n~, '?» "N1 "'?N ';" :'P?~~ il?~~ "'Öl 'Ptt7~ mN~ iltt7~ 1t1 mN~ ,?, :iltt7~ 1t1 N? n~7~ 1N?N :'J:l1~~ mN~ il1~l~ 1t1 mN~ ,?, :ilDNXtl?N n~~~ 1t1 'il C" 'P1~~ "'Öl N1' il~' '?» "'?N 'N1 NtllN' :"N1 Nil'D "'?N' :ilDNXtl 'il nc'? 'n~, 'N~ '~?N' il1W '?» "N7 "'?N ml"tI:l 'J:llW ,?,~, :'il?N ?,:l Nil'D 't'?N :'il?N ?,:l Nil'D 1N~

'"

-

• T

-

:lt'1 ?ntl ,,~ 'N ,,~ 'N 'l~ 1'~' ?tlnn' ,'n'?N :(Lam. 1:3) a',x=n T': :,~,

I.. ,

?tI», C':l'?N 1N ?Ni" c'~~iw ?Ni' NtI' :(Lam. 1:4) T'=='w n"JW ;= p»'~' il'?»' :1"n:l il?ntl' :1'tI'il Yi'? "'Öl ,nN' 'l»tI?N' :1'l:l ?tI»" C'1.l:l :1'?tI 1',nN il~~C

il:li'l?N' ::l7

l~C

1n:l

l~l iltl?~?N ?~N

:(Lam. 1:4)

n'!l'~

n'n;,n:

:1,~n ni1~l C':l'?~ il~~l

"'Öl

:", Nil'D C'? 1N~ 1N' C':l, il'ÖD? 'il Oz,~~~ :(Lam. 1:7) nn:w= ;J ,pnw Nil?:l 0'1W 0'1: O'z,~ Oz,~lp~ ?ntl 'il 'n?N iltl?~ ?~ 1N ?:li' Nl?i' 'i" ?ntl n'N' N'N' :,nN' il'D 'tlN?ND Nil'D 1':l' C? 1N' ", Nil'D 1N~ 1N C':l, ?:l, :,'n' 1"1)? Ntlil 1"?N C'tT~ C'il?N 1t1 NtlilD ,'n' 'ÖD? il'l'N il'il?N '1N?~ '11, C'?, :,'n' il'ÖD? Nil?~ rnv'~ rr'i) rrt"~ rrl~ rrlW ?ntl n'N' Ntl

:,?,

:,~tI ,~tI

:"D~

"'Öl ?m Nil1tlN :(Lam. 1:8) tI~;,,:,

?N ~il:t'~l "'Öl Nil"nN Nil"CDm il" NM1tIN :(Lam. 1:13) nn,?l

476

THE DlQDUQ OF YÜSUF IBN NÜI:l

,', MaiM

,~~ (Lam. 1:12): The imperative of this is l1~;l1 with the pattern of

l11.;l1·

M11 Ci'lj-;~ (Lam. 1:13): It has been said that the imperative of this is l1n with the pattern of l1?~ and the meaning of l1n is 'pain' , (it being a noun) with the pattern of l1?~. According to another opinion, l1n is a feminine noun meaning 'one suffering pain' with the same pattern as l1~~ and l1W~, the masculine form being l1~~, l11!'~, l1n In this case, l1n would be derived from the lexical class and would not have an imperative. 4 If it had an imperative l1,-",1, the form here would be like l1U131, l1U1Y, l1lC" l1lC, and l131', l131'. Likewise, aIi forms like l11)', l1W~, l1~~, asT in ~~~ ~,~~' N~;-N;;ci' (De~t. 32:6):' do ~ot ha ve an imperative but a~~ nouns derived from the lexical class.

m"

",. ;~ 'iZtp~ (Lam. 1:14): The imperative of this is 'i?~ry, like ,~~ry, ,~tp~. M~;i~ (Lam. 1:16): The yod in it is added. It is (in origin) l1~;l without the addition of yod.

M,,'

C~; ,~,~ ,~,~ (Lam. 1:16): Note that the imperative of this is ,,~ or It is a transitive verb like '0tp, from wh ich is derived the form l11~iD 'keeping (L)', like l1~tp' 'sitting (f.)'. The imperatives with the pattern of '1~, ::IiD~, ,0lP, ,,~ or '!~ are used as either intransitive or transitive verbs. For example, in ';1~?1 '19~ (Isa. 26:20) Os transitive). Accordingly, the words l11:' '~'~ '~'~ o~~ mean 'cause to come down' and not 'come down'. It has the pattern of l11~iz.i. Whenever you encounter (a verb with) the imperative ,,~ or '!~ with yod, the meaning is 'bringing down' rather than 'coming down,' if 'the eye' is mentioned together with it,5 as in the verse '~'~ ~':: o~~-'~'?~ (Psa. 119:136), which means 'My eyes shed'. As for l1~~"1 '~'~ i1~T1~ (Jer. 14:17), its imperative is '1. and we may say that it means 'They come down from my eyes'. The verb would refer to l1~~"1, which is a noun of class. Although l1n-1~ is plural and l1~~"1 is singular, we have paralleis to this. It is like PIPY ~Ptp~ n~~ c~ (Ezek. 22:29), where the form is not n~~ '7P.~. A similar example is 311,!i~-~'~~1 (Isa. 45:8).6 ,!~.

'19

Ti',

Mi"~ (Lam. 1 :17): The imperative of this is U11~, whereas the

imperative of '~~?

l1i!':?

i'I?~ (Prov. 31 :20) is U1'~.

':;4~7f'l 'mC'~ (Lam. 1:19): The imperative of '~U~~ is ::IlY~ with the pattern of 'm~, ,~W and ,~~, there being no dagesh in the form on account of the he. The form ::IlY~~ has the pattern of 'lYf:?~ and '~W~.

4 I.e. it is a primitive morphological form, which is not derived from a more primitive morphological base; cf. §2.3. 5 I.e. in expressions referring to the shedding of tears. The restriction of this meaning to imperatives with yod implies that the transitive meaning is not found in imperfect forms or imperative forms, both of which are derived from a base without yod, viz. ''1., 6 A 'noun of dass' (ism al-naw') is singular in form but plural in meaning; cf. §3.3.2.

477

LAMENTATIONS

:i11ii11T1:J i1~ii1 Ni1'7.)N :(Lam. 1:12) ,', l"It;l"I 'WK

1,j' i1n "C!)n1 :i17.!jI1T1:J m,1 Ni1'7.)N 1N "Ni' :(Lam. 1:13) 1"I11 ~"1"I ;= :mp~ i1~: 'n7.) i1l7~' Ni1"C!)n1 i1:Ji'l;N OCN ,i1 i1n ;Ni'" :i1?~ 1T':J l7~1

:'7.)N Ni1; c'" i11??N 17.) i1i'nw7.) i1n n'Nl'!) :i1n i1W~ i1~: 1,j' ,jT 1'w" 1"j, :i1~' i1V.1 i1t" i1W17 i1W~ ;n7.) i1tr nlNj; m,i Ni1'7.)N 1Nj ,;, '7.)N Ni1; C'; Ni1;Nn7.)N' i1,i1 :1li' 1':JN N'i1 N';i1 ;Ni' ";N i1~~ i1W~ i1~: :i1l??N 17.) i1i'hw7.) N7.)CN 'i1 N7.)lN'

mn

:'~'P~ '~W;:r "-C;l

'j7.if;:r Ni1'7.)N :(Lam. 1:14) '»WD ;» 'iZtp;

:", i1'N'T N;:J i11i:J 'm "NT Ni1'!) "';N :(Lam. 1:16) l"I'=': "1:J ,l7!) ,m '1~ 'N ,.,~ i1'7.)N 1N O'l7N :(Lam. 1:16) ~,~ l"I"; ,~,» ,~,» 'i1 'n;N '7.)N'N;N!) :i1C;Nl i1:Ju,;, ;n7.) i1-C;!)Ni1 i1'7.)lV Ni1l7.) 'ln ,bw "-C;l "-C;l "l;N:J ;l7!) ;7.)l7', C!)l;N '!) '7.)N ;7.)l7n '1~ 'N ,,~ ,blP :JlV~ '19 1T1:J Ni1"C!)n C';, i11,1r;r~ 0'7.) i111' 'l'l7 'l'l7 i1;'i' 'Nl'!) :1n;, 'lC' pj '19 pj' i1,'c!)n!) "':J '1~ 'N "7 '7.)N ',n l7i,7.) 'j!) i11rtlV 1T1:J 'm i1"Ij~~ 0'7.) 'l;!) 'Ni' N7.) "-C;l Ni1ll77.) 1'l7;N n,j1 1,jn N'N 'N'MlN N; 'N,nN Ni1"C!)n 1N ;'i'l 711" ,." Ni1'7.)N!) :'l'l7 i1l"n N7.)N' 'l'l7 ~'ir;rtc 'l'l7 "" 1N' :3m'N CON ;''I37~''N 1,jn1 i137~' 'N "N M37lN' 1,jn1 'l'37 1~ 1"mn Y'Ni1 017 "-C;l ,m 1;' ;n7.) Nl'!) ,'n' pw, i1l77.)" O':J, 1'w, i1l"n 1Nj :l7W~ "!)" i1;n7.)' :Y'Ni1 '7.)l7 ;Ni' N7.)' :'i'Wl7 T

:iz"'!jI Ni1'7.)N :'ll7' i1W1~

i1!)j

:

T

~

I

i1,'i" iv1~ Ni1'7.)N :(Lam. 1:17) T"~ l"I"~

i1i1l 17.)' :,~~ ,~W 'ij~ 1T1:J :Jijtc Ni1'7.)N :(Lam. 1:19) ';O~~7 'nK'i' :'~Wrt 'ij~rt 1T1:J ,i1 :Jijtcrt :Wl' '7.)l7' 0; 'i1'N

478

THE DIQDUQ OF YÜSUF IBN NÜI:l

,,; ~'7;',;t! (Lam. 2:11):7 Some people have said that the imperative of this is ,bq and the past is ,~~, with the plural ~'~~, which, when it is reduplicated, becomes ~'~l~n, like l:Ii'~, 1:I~~1~ (Lev. 13:42), and also ~;~7i2~;:J (Jer. 4:24), '~1~~~1 (Dan. 8:7). According to another opinion, its imperative is '7:n~n the past form of which is ,~,~n.8 - :- T: ,~* n1n~~ ,~ ~»7;" (Lam. 1:21): We have previously had the form N';:J-I:I~ 11~?~~, which is a past form with the pattern of 111~1p~. As for l1n~*~, this has the pattern of 11).~1p~ I!~' (Psa. 51:19), which means 'broken'.9 When it is 111?1p~, it is a past form.

',\'I ,~In (Lam. 1:22): Some people have said that ':1 is a noun with the pattern of II)~ meaning 'pain' and that the meaning of '~?1 is 'in my heart are my pains', the form being analogous to '~~, which is a plural. It is more plausible, however, to say that 'r:l means 'suffering pain' and has the pattern of :l31and ;::20. 10

'n

T-

T-

,~, i~'~~ :,~ (Lam. 2:4): The word :l~~ is masculine but 1'7;'~ is feminine. It

is said that :llll is adescription of the Creator, of exalted name, and that the meaning is 'H~' took up position with his power like somebody laying siege'.ll i:D~ TI; a=t:I!l (Lam. 2:6): It is said that the base of the word i~i!7 is 11~~. According to another opinion, it is derived from 1w, which corresponds (in pattern) to pM, for iN may be changed to ~ and also to ~, so 1111, i~i!7 is analogous to pM, I:I~~. i'~i', ;7i» 'l~'; (Lam. 2:11): The imperative of is 'l~~~, since the form here lacks he and is like niN1? (Exod. 34:24 etc.), which is (in origin) niN1~7' In the same way 'l~~;;! is 'l~~~~ without the elision of the he. ';t,'~~-n~

(Lam. 2:13): The imperative of this is

,~~.

K" niKtp; (Lam. 2:14): The word I!~"I~ is a noun with the pattern (Jer. 6:29), 11~::2~ (Ecc. 12:6), N~1i~, 11~~1i~, niN~1i~ (Psa. 73:18). The words I!~"I~ and N~1i~ are abstractions, whereas 11~::2~ and I!~!I~ refer to entities. They, nevertheless, all have the same pattern. C'm'!f;~

of

I!~!I~

C~l ,,~ (Lam. 2:17): This is a disjoined form. The conjoined form would be

-.

I:I~T.

ni'l?tptc tUK'? n?~!; '" '~~i' (Lam. 2:19): One scholar has said that the (Zeph. 3:14) is 11,n. imperative of '~, is 1" whereas the imperative of 1i$~-n~ Another has said that the imperative of both is l' since iN may become short ~.

'n

7 Since the following comment concerns Lam. 1:21, it seems that he re Lam. 1 :20 was intended (\'~'~n '!!~), though the order of words cited is that of Lam. 2:11. 8 Cf.§2.i.i.9. 9 I.e. it is a particip1e not a past verb form. 10 Targum (ed. Sperber): 111'" 'weak'. Saadya (ed. Qafih): ",tl 'diseased'. 11 Cf. §3.5.

479

LAMENTATIONS

':ll7?N' :,bO NiI'7.:IN TN ONl?N Yl7:l ?NP :(Lam. 2:11) 'J7.) '''7.)''7.)" "Ul' :c1~1~ ci'~ "Ul "7.:1'7.:In ?NP ilD'N,n7.:1 n'N~ N'N' ~,~O C':l'?N' :,~,~tl ':ll7?N' :,~,~tl NiI'7.:IN TN ?'P' :'7.:1'7.:In', '?p?pnil :,~o

'p'

,:ll7 T'W? 'ilD ilO~2$~ N'iI Cl Nl'l' :(Lam. 1:21) '~N l"I"~N~ ,~ ,J7.)W iI'D iI·U'P~ ?NP N'N' :iI,o:m~ ill~'P~ m, Tn:l 'ilD iln~~~ N7.:IN' :il1~'P~ Tn:l :,:ll7 T'W? :~~ Tn:l l711?N CON 'il '1 TN ?NP T7.:I ONl?N T7.:I :(Lam. 1:22)

'11 '::1;'

TN :l'PN?N' :C':l, PW? '~~~ '~~ "Ul :'l7Nl'N ':l?P 'D ", ':l?, "ODn1 :?~~ :l~~ Tn:l l7~' 'il 'n ?NP' :l~~ TN ?NP :iI:lpl T'W? 7"7.:I'?N' :':11 T'W? :l~~ :(Lam. 2:4) .,~" '~'7.)' ::I'~

:p'Ni7.:l?N ?n7.:1 iln"p:l :l~mN ?NPD il7.:I0N ?l "N:l?N

~~,

'il

T7.:I 'il TN ?NP" :iI~9. NiI?~N il7.:I?:I?N TN ?NP' :(Lam. 2:6) ;:D~ T~~ C)7.)"" :ci?t' pM "Ul i:;)W lw 'N~D :~ iN Ni'N ?7.:Il7', :~ iN ?7.:Il7', pM ?n7.:1 lw ?n7.:1 'm 'iJ iI~PNl 'm ~~~iJ NiI'7.:IN :(Lam. 2:11) i'~'" ;;,J ~~,; :NiI'D 'iJ?N ,~n:l' N? N'N ~~~iJ~ 'il ~~~~ Ni'N' :niN1iJ7 'il 'n?N niN1? :,~O

NiI'7.:IN :(Lam. 2:13) ""~ 1"I7.)

Tn:l CON 'il m'~ :(Lam. 2:14) 1:1'",,7.)' N'tD n;Nq;~ 7:1'? T'7.:IOl N7.:IilD IJ~El~ lZ~:!1~ N7.:IN' :T'i'l7 N7.:IiI N~W~ m'~ :niN~w~ iI~~W~ :N'O?N:ll7'7.:Il?N Tn?N 'D N~W7.:1 lZ~:!1~ mEl~

:T':I' C~! ~Ni7.J?N' :n':l7.J 'il (Lam. 2:17) 1:17fl .,tDN '~) TN N7.J?l7?N Yl7:l ?NP :(Lam. 2:19) n'''7.)tDN tDN.,; l"I;';::I '" '7.)'i'

:1' 'il l7'7.Jl?N '7.JN 1N iI"l ?NP' :iln NiI'7.JN 1"~ n:l 'n iI?'P' :1' NiI'7.JN

480

THE DIQDUQ OF YÜSUF IBN NÜJ:I

Sometimes iN becomes ~, which is not short, for example ,it, from which is derived '~-i1'N (Num. 22:6 etc.) when he is added. ,.IT

•

':11"1 (Lam. 3:2): The imperative of this is

(Prov.25:17).

1?ii1 with the pattern of ~'?~1 '~ii1 ..

'''!~J;I Clt\if' (Lam. 3:8): It is said that the sin is in place of samekh.

,,;r;, ,~" (Lam. 3:11): The word "io is here an infinitive and it means Oiterally) 'he has removed with a removing'. The imperative also has the form ,.,.io, which has the pattern of the imperative pi!l.12 Elsewhere the form ,.,.io may be an active participle, in which case the imperative would be 'i'~, for . ex am pie 0''11io o'~~ 'ii1 (Isa. 30:1), the imperative of which is ,i'9. ••

-

'I' :

..

'~"'~~1 (Lam. 3:11): The imperative of this is I!W~ or nl.!i~, like n!,p, 'mr,p~l. It is said that it means 'he tore me to pieces' and is from the language of the Targum to l~~-n~ "~~~tp '111!,p~1 (1 Sam. 15:33), which is "N'~tz.i ntz.igt

""~, :;e (Lam. 3:26): It does not say "'J:I~ (without the waw). This is explained as folIows. In what precedes, it says HlP11T:1 tz.i~~7 '11'7 ,', ::li~ (Lam. 3:25) and here the sense is 'The Lord is also good to one who is good and expects the bounty of God'.13 tP'l!C-'~~ M~!l (Lam. 3:33): The imperative of this is i1~i1, like i1m, i1Wi1, i1~i1.

';tfü' nKWü (Lam. 3:47): The aleph is not pronounced. If the aleph were pronounced, the base of the word would be n!:lW. This is like nNW~ (2 Sam. 19:43), concerning which we have remarked thai ·the aleph is not pronounced and that, if the aleph were pronounced, it would be n~~~. M'n~ ,~,,.

(Lam. 3:49): The imperative of this is

,;~ry,

like

i1?~~, 1~~ry.

n;l~!)O l'~~ (Lam. 3:49):14 It is said that the base of the word is i1~~g~, wh ich is a noun that is similar in form to i1?i'~ i1~'2~ (Jer. 11:16). We do not find a he in the base of words from the lexical dass of niml, 'J:lil~g~ (Psa. 38:9) and l~g~ (Hab. 1:4 etc.), it is not preduded, however, that forms from this lexical dass may sometimes have he. This is analogous to cases such as '1~~ O''?~~ N;-Ot:C (Job 17:2), in which the he belongs to the base. In the same lexical dass we find forms without he in the base, for example '~ "ry~ P'~~l (Gen. 31 :7), in which the he does not belong to the base.

'~~"

,;J (Lam. 3:52): The imperative of this is

i11~, like i1Wp" '~~1v~ and i1~1,

'~~N1·

12 It is not clear why the form ";0 is interpreted here as an infinitive. The line of thought may be that an infinitive frequently has the same form as the imperative and, since the form ''1.;0 is an imperative, it mayaiso be interpreted as an infinitive. 13 I.e. the phrase 'The Lord is good to' in the preceding verse should be supplied also in the following verse. This is an instance of the interpretive technique know as ;/.)~i 1W;/.) C''1!)~ 1'1!;/.); cf. §3.9. 14 BHS: n;l~n.

481

LAMENTATIONS

" il1~ NiIl~ 'l' iN 'l'D:J N' ,1$ iN '~l?' 'i" :'l'D:J ti iN '~l?' 'i' T:JN" :'iI'N "T' N~ 'll? :1'l' 'j!iil Tn:l1?iil NiI'~N :(Lam. 3:2) 17;1 :1~0'N CNi'~ 'il T'lV?N TN ?Ni" :(Lam.

3:8) 'n;Dn tltli

"'0

:'NTN iI'NTN iI"ODm ,,~~ 'il l?!'~'N N'iI 'D :(Lam. 3:11) ,~" l?!'~'N N'iI "l 'D "io T':J' 'i" :'~N P':J Tn:l ,m "'0 'il N!'N '~N'N' :,i'9 'il NiI'~N' :c',,'o C'l:l "iI P:J ,i'9 T':J' iI'~N' 'l?ND'N CON iI"ODm '~tl7W~1 M?W ,n~ MW~ 'N fJW~ NiI'~N :(Lam. 3:11) '~J:7tp~~l :'N'~lV MlVD' llN nN 'N'~lV 'l0lV" cu,n'N ill' T~ 'l:JOD 'Ni" "i" ," :lU' iI':li' 'Ni' TN 'Ni" :"M' 'Ni' N~' :(Lam. 3:26) ;,"" :m~ :iI"N iln'l~' ,om', :l'U T':J' T~' '" :l'U N!'N' 'Ni' :'llV"n lVDl' :m~iJ

ilWiJ ilm "Ol iI),iJ

NiI'~N :(Lam.

3:33) tD'K

'~::l

M!l"

TN:J " iI~':J'N '~N' ND'N:l l':J' C, 'l'N :(Lam. 3:47) '::ltDM' niCWtl ", :l':J' C? 'l'N'N TN nNW~ l'D Nl?i' N~ "Ol nttw mN:J 'l'N'N l':JN :nttW~ TN:J' 'l'N'N l':JN :11)~1:1 iI~m

"Ol '~~1:1

NiI'~N

:(Lam. 3:49) M'.~ ,~,~

iI':llV CON 'm ilf~Dt1 iI~':J'N '~N TN 'Ni" :(Lam. 3:49) nU'DM l'K= N~ PN" :"~N 'ij l'en 'J:lil~D~ nil~D ill' 'D Nl'l' N~' :iI"'l iI?~t1 iI"i':l "'N "~l? c',nil N' CN "Ol 'ij N':l' ';m '~l?n iIl"N iI'iI T':Jn l?ln~n :':l ,nil T:J':lN' P:J "~N 'ij N':l ill"N iI1i1 'D Nl'l' 'i" :"~N NiI'D 'ij'N :"~N 'il 0" NiI'D 'iI'N'

1 '!lI B. Omitted in A.

482

THE DIQDUQ OF YÜSUF IBN NÜi:I

':p T~'-.'!l (Lam. 3:53): The imperative of this is it-:m, like ~"~l, it~tJ, and the imperative of ~'?~ ~,~ (Jer. 50:14) is it!.~, the yod being part of the base, as shown (also) in tl~;ltJ n;lli2-n~ n;':f~? (Zech. 2:4). '~t'.\1 ,', nt"~' (Lam. 3:59): It is said that the word without a pronominal suffix is it,:,wand when it has pronominal suffixes, it becomes 'J:!':'W, ~~':'W' ;n,:,w, the base of aII of which is it':'W. We also have itW (Ezek. 21:32), with the pattern of it!~. With a pronominal suffix this would be 'J:!!~, like 'J:!!~, as in tl1~~1 'J:!!~~ (Hos. 10:10).

I:2V? ':!J;I?tJJ.:I (Lam. 3:65): This means 'distress' and

is derived from it~~, like

it,.~, from wh ich is derived it!~J.:I with the same pattern as it?~J.:I.15

=7-nl~~ (Lam. 3:65): It has been said that this has the pattern of it~r~, from wh ich is derived the conjoined form n~r~. With regard to pattern this is indeed plausible, but it is not workable with regard to meaning. This is because we do not find forms from the lexical cIass of 'breaking', to wh ich this belongs, without a mem in the base, for example ~'1~ l~7?-'W~ (Gen. 14:20), ;~1ip~ ~?~~~ (Hos. 11 :8). Since this is the case, itP~ is a noun meaning 'breaking', 16 which, on account of the fact that the mem belongs to the base, is similar (in pattern) to it~'~Q and it~'~1p, except that it has dagesh whereas itr~Q and it~'~1p have no dagesh. It should be noted that the mem in it~r~, on the other hand, does not belong to the base of the lexical cIass in question.

=Ol 1:21.' ni'~ (Lam. 4:1): The imperative of this is tl~~it.

:;wü Ct'~ü K~tp~ (Lam. 4:1): It is said that the imperative of this is il~'P with the pattern of it.~~ and the aleph in it has taken the place of the he, in consequence of which the word has segol. We have remarked elsewhere that aleph can take the place of he, for example It~~ It?~~l (1 Chron. 16:12).

'i''P;

tl'!?~7,

1:2'~~~~ (Lam. 4:3): The singular is n~: with the pattern of f)~:, 1t1:,

tl'J:C1. 7·

1:2'" l!I= ."n-K;' (Lam. 4:6): It is said that the imperative of this is ;'n, like ••",.

'I'

/"t

I

.

and tl'ip, ~l.ljV. According to another opinion, its imperative is it~Q and it is (in origin) ~,;~, but on account· of the foIIowing word i'I~ the stress has been put on the beginning of the word, resulting in i'I~ ~;!rlt;1. If the stress had not been placed (at the front), it would be i'I~ ~,;~. ::I'''), ~::I;\.

15 Saadya (ed. Qafih): 1:1'11:11" 'your adversities'. Targum: 1",1I11"1II 'your weariness'. Midrash Lamentations Rabbah (3:22) interprets the word by splitting it into two parts: '''n 11"n:llll ","11 ,,:;, Oll'''» 1I:l111 1"'0':1 1n'lI 'Hang them (Le. torture them) with afflictions, and bring upon them all the curses that are in the Torah'. 16 Targum (ed. Sperber): ",":ln 'breaking'. Midrash Lamentations Rabbah (3:22): l',n 11:1'" nn'l» '''11 ,"' 11:1'" ",":ln '''11 ,n 1'11""11 'Two teachers (differ about the meaning of the word). One said that it signifies "breaking of the heart", the other that it signifies "hardness of the heart"'. Saadya (ed. Qafih): 11,on 'sorrow'.

483

LAMENTATIONS

:iI,tnc

~,~

iI;'i" :mm

"Ül iI,:m NiI'7:lN :(Lam. 3:53) ,~ l~K ~'!l 2:C'UiI ml'i' nN n;'~7 p:;, ';~N NiI'D "';N' :il1~ NiI'7:lN ~:;)!l

iI'NWN N;:1 il7:I;:;';N TN ;Ni" :(Lam. 3:59) 'J:ltill ,', nn'K" 'm ilW Nl; N:it'N' :ilJn~ NiI;~N' :;nQl~ ~Q1JW 'n1J~~ ,'~n NiI'NWN N'N' :C'ON' 'n~~1 p:;, 'mt' "Ül 'm~ T,:;,n iI'NW7:I;N' :iI~~ T1':1 :ilJn~ 'il

Nill7:1 'ln m.~ "Ül ili~ T7:I ili'nw7:I ill,n;N 'il :(Lam. 3:65) Cln; ,n;Kn :iI?~t1 Tn:1 ill~t1

ilDN:it7:l;N NiIl7:1 'ln iI~r71I Tn:1 3 liI~~71l1 TN ;'i' :(Lam. 3:65) ~; n~~~ ill; TN ,;" :'W7:I' N7:I 'l1'7:I;N 'D T:;'N;' l'ln7:l' N7:I Tn;N 'D 4"7:11'; :m~r71l ~~~~~ :",~ T~~ 'WN p:;, ';~N C'7:I N;:1 Nl'l' N7:I iIl;;N iI'iI T7:I 'O:;';N ';~N NiI'D C'~;N' 'O:;';N CON iI~~71I n'N~D ,;,:;, '7:lN;N TN:;' N'N' :;N'W' TN C;l'NI :ilW'l'7:I 'il N7:I ilr~q.;~ iI~'~m ilWU'7:I 'il T:;'N;' ilr~q.; ilr~o "Ül l:ill;;N iI'iI 'D ';~N 'il 0'; iI~T7:I 'D C'7:I;N T· :

:C~~iI

NiI'7:lN :(Lam. 4:1) ~nT CI'" n:!'K

NiI'D f);N;N' iI~1 Tn:1 iI~q.; NiI'7:lN TN ;Ni" :(Lam. 4:1) ~,=n Cln:!n K~tp' TN 1':itN'7:I;N fl':1 'D Nln,w 'i" :Ui'l 1:1 il7:I;:;';N n'N~ ,;';D 'ij;N CNi'7:I :NON iI?t!~l "0) 'il7N 7':1 ~i'n 'i' f)7N7N :C'~1~ C'!;)~~ N1~ f)~~

Tn:1 T~~ T':;" ,'n';N :(Lam. 4:3) .,~,~~ CI'~":!

c'lp ~:11 :1" "Ül ;'r:t NiI'7:lN TN ;Ni" :(Lam. 4:6) CI'" n~ ~;n K;' il7:I;:;';N ON' ';N f)i";N ,~ il1 ilill T7:I T:;'N;' ~70 'm ilio NiI'7:lN TN ;Ni'" :iI:1 ~70 N;' TN:;'; f)i";N ,7:1' C; ", :il1 ~'!J N" ;Ni" :~7:lW

2 A marginal note adds: :'1":ttI V~ ':'1 n;'f~,? l~It", where, it seems, :'1,,!~ is intended. . 3 Original text has Itmlt.

4

' '1,)>>'' I B. "1,)>>" A.

484

THE DIQDUQ OF YÜSUF IBN NÜI:I

n;'~~o, CI'ypa ''-~ (Lam. 4:10): The masculine noun has the form T,:nl and the feminine n,;~nl with the pattern of n,H~l, the masculine of which is T~~l, the masculine plural C'H~l and the feminine plural nil~~l (Iike) nil,:nl. When a yod is added to this last form, it becomes ni$~,:nl (as here).

;~~Y n;.,=~ ~'n,. (Lam. 4:10): It is said that n'lI is a noun, the plural of which ... I is ni'~, with the pattern of n1!, ni'!, The most plausible analysis, however, is to take ni'~? as an infinitive with the pattern of ni,~? (Neh. 2:8), l'I~i'!? (Zech. 2:4) and C~i'!7~ (Psa. 106:27). Its imperative, therefore, would be n1~ with the pattern of n.,.! and n.,.~. TT

CI'lJ ~~~~~ (Lam. 4:14): Some people have said that the primary imperative of this is ?~~ and the secondary imperative is ?~l, with the pattern of 1".~, 11~. The past of this is 11~ and, in the plural, ~~'1:n, to which corresponds the form ~?~l and likewise also C',:l",t.) woulct, . -: . . ~lIhl: (Exod. 12:39). The nun at the front of ~?Nll .: : therefore, be an added letter. This, however, is not plausible, since we do not find elsewhere a nun that is added to the front of a word. According to another opinion, its primary imperative is ?tt1 with the pattern of nil) and the secondary imperative is ?tti1ry with the pattern of nil)ry, as in '~~illT;l n~1~~ (Isa. 54:14), the imperative of which is either nillry or pillry. The past form would be, therefore, ?ttl~ and, in the plural, ~?~l~. ~J.a-Cl~ ~~a ':p (Lam. 4:15): The imperative of ~:la is n~~, from the lexical dass of c'tP~~ ~:l!~-'~ (Deut. 25:11). The imperative of ~YJ is ~~l. ~~'!p' ~~"~!P" (Lam. 4:17): It is said that the yod in ~ll)!~~f is added and the base of the word is n~~ with the pattern of iI~~ and iI~!. From such forms are derived U~~! and ~l~~~, which, with the addition of yod, becomes ~l~:~~f'

~~''-'' ~}' (Lam. 4:18): The imperative of this is il1~.

~~? m~" K'~, (Lam. 5:5): The primary imperative of this is n~rr and the secondary one is

n~m,

the past of wh ich is

n~~jl.

': Utla CI~"~ (Lam. 5:6): The imperative of this is Tn~. The form is (in origin) ~l~IJ~, in which the nun is not elided. The dagesh here has taken the place of the elided nun. ~KWa t;Mtp CI"~MJ (Lam. 5:13): Some people have interpreted Tin9 as a noun meaning 'mil!'. The most plausible interpretation, however, is that Tin9 is an infinitive that is conjoined to a concealed word. We find the disjoined form Tin~ (Deut. 9:21). This has the pattern of 'it.)~ and ?i:l~, wh ich in the conjoined form are c~rr ?~~ (Deut. 12:23), "~W1 ~~it.) 'b~ (Ezek. 25:8). If we wish to express correctly the conjoined syntax of the form, we may interpret it as Y1Jrr Tin9 'grinding of the seeds' and the meaning would be: They carried them for grinding, i.e. their wheat and other seeds that are customarily ground.

w,,,

CI'R.~ ~~'~: (Lam. 5:21): It does not say C1~~ in the disjoined form. It is said that this was intended to be conjoined in meaning to what folIows, indicating that (since) it is you who have rejected us, we ask you to renew our days as of old.

485

LAMENTATIONS

iI,~qrl1 nl'7J'N' T~01 'il 'j'7J'N 07JN :(Lam. 4:10) n,'~=", CI'tl1~ ",

nil~~n m:li'l'N' :C'~~~1 l1 jn C':l"N' T~~1 T'j' 'j'O'N' iI,H~1 T11:l

:n1'l7Jn, n'Ni "NT ", NiI'D 1'i" N'N'

,=;

:nb~01

TT1:l ni'1 'Ni C':l"N' CON il11 TN 'Ni" :(Lam. 4:10) n"::I; "M :cl)i'!?~ ill)i,!? ni'~? TT1:l "i7J 'il ni'1? TN ;Ni" TN :l'i'N;N' :ni,! il1! :il1~ il1! TT1:l iI1.1 T'j' NiI'7JN' :;~~ 1iI ;'N;N 'ON;N TN ONl;N f1':l 'Ni' :(Lam. 4:14) CI'::I ~;~~~ NiI,n7J' :~ji~ C':l';N' :11l T'j' ':l1';N' :11l 11~ TT1:l ;~l 'lNn;N 'ON;N' :l"i' ;'i' 'il 0';' :"NT NilON' 'D ";N T'l;N' :C"i07J ~lVil ;n7J ,:l1' ~;~l TT':l ;tel ;'N;N NiI'7JN TN ;Ni'" :Nl'l' NO "NT ilO;j;N ON' "1' T'l'N TN; 'N Hi:;'i:T NiI'7JN :'ll,jn ili"i:l pj Hi:;'i:T TT1:l ;teili:T 'lNn;N '7JN;N' :Hi:;, :~;~l~ C':l';N' :;tel~ T'j' ':l1';N' :T~i:;'i:T ~1'A~ :C'WlN 'il'

'j

,=

ill; TO iI~~ NiI'7JN 'il :(Lam. 4:15) ~».a CI~ ~~~ :ll~l NiI'7JN

il7J'j'N 'iN' :"NT 'ln'Di:l 'D ""N TN 'Ni" :(Lam. 4:17) '~'D~ ~~"~':J~ n'Ni "';N NiI'D 'NT N7J 'l1" ~llJ~~ ~llJ~r NiIl7J 'l' iI~r iI~Q TT1:l iI'~ 'ilD :'ln'Di:l :il1~ NiI'7JN :(Lam. 4:18) ,~"»~ ~!~ :m~iI ':l1"N' m~iI 'lNn'N' :miJ "N'N '7JN :(Lam. 5:5) ,~; "~~i" lC;'

um

NiI'D l1l 'inj' N' N'N ~l~m 'm Th~ NiI'7JN :(Lam. 5:6) " CI"~= :'inj7J'N T'l'N ,,:l NiI'D Nl Wl';N' :iIl,nNU;N CON Tint? 'OD TO ONl;N T7J :(Lam. 5:13) 'lCW~ T'"D CI"'"::I Nl'l' 'i" :"i7J ,m iI,oi7J ilO;j "N ~Nio 'il Tint? TN ;Ni" TN :l'i'N;N' :"1'W, :lN'7J 'b~ ::C'iI ;:,~ T'j' ~Ni7J;N' :;ijtl , i7Jtl TT1:l Tint( n,j7J;N 'l1" :l':ln;N Tnti 1',TiI Tint? ;'i'l TU' ilDNiN;N i'n 'U1'l TN Nl"N N'ND :Tnu' TN il7JO' N7J7J 1;' "l' CilM10i' Tnu ';1' cm;7Jn

W,"

T'j' 'N'N iIlN ;Ni" :1',ui'0 clre; ;Ni' NO' :(Lam. 5:21) CI"l~~ ,~,=, "ln 1lN 1'70lD Nl:l n,m 'n;N nlN TN "" 'l1'O:l '1':l N7J ';N ~Ni7J :C"i"N TNOT ;no NlON'N

ESTHER M1';ü 1W~tD' 'W~ (Esther 1:2): Some people have said that ilT~tJ is a noun expressing an abstract quality meaning 'populousness', since 1~~v; is a conjoined form, the disjoined form being l~hv;. According to another opinion, 1~~v; is a noun referring to the whole town, whereas the word iI"l refers to the raised citadel in the middle of the town, which is the palace. l T'

M'ttcO a'7f)~ü nK;'J?;~ (Esther 1:5): Note that infinitives may have final taw, if one wishes to give verbs ending in aleph the inflection of those that end in he. So, the aleph in nlci;~~~ belongs to the base but is not pronounced, since the word has been given the inflection of an infinitive that is derived from an imperative such as iI~'1 and ilW~ with he. The form nlC'~~~ is like Y1 nlclip (Prov. 8:13), which resembles niK: and niw~. If it was given the inflection of verbs ending in aleph, it would be Ki;~~~, like Klip? ili~ K3r~? (Psa. 36:3), 'b1p~, 'T~~ (1 Chron. 15:26), 'b1p?, ~a1p? n'l; M~"'ü' (Esther 1:8): The word iI!~1p has the pattern of iI!!~ (N um. 35:22). Both are abstract nouns, though nouns referring to concrete entities may also have this pattern, for example li'~-J;1~ iI!~1p (Isa. 52:2). M!~7f) M;;Wü l!ItI~»,? (Esther 1:19): The word my: means 'companion'. n;'K'M (Esther 2:9): The singular is iI'~K'. ...

1'1'

T

a'tDlM n,»

I

(Esther 2:12): The form n",T is used both when the word is • '1'I conjoined and when it is disjoined. It has not ühe conjoined) form n'! as is the case with c1, from which is derived c"!'I'

,=, MtDi'-= ., 'I'

.,

I·

K',

(Esther 2:15): It is said that it is an infinitive and that it is like

iln;v; (Gen. 43:8), wh ich (has a pattern that) may be used as an infinitive or a~-~n t~perative.2 Some scholars, on the other hand, have said that it is a past 'Y3i1

form and that its dagesh has been elided. If it had not been elided, it would be iI~~~ with dagesh.3

1t1 niw~ 'J;)9~ '1:11;11 (Esther 2:15): When it is masculine, the form is KWl. The feminine is iI~ipl, but when taw replaces the he, it is nRWl. There are many other such cases where the aleph is not pronounced, for example K'iI nR;!)l-K'; (Deut. 30:11), nRt;, nRtt.)l (Jer. 50:24), nRw;. . .. , . .. T

,. : •

•• T

1 According to this second interpretation, the word Tq;11I1 would still be a conjoined form, Le. 'Shushan of the citadel'. CL al-Fäsi (Kitäb Jämi' al-'Alfä~, vol. 1,220): 'lfp'?lC on). Saadya (ed. Qafih) translates :1,!'iltt as PO'l?IC 'the palace'. 2 CL §2.1.1.7. 3 Elsewhere, a form such as this is said to be derived from a hypothetical imperative form :11!,ip'~; cf. Ibn NüJ.i's comment on Psa. 51:7.

ESTHER

OON 'il iI":lil TN ONl;N YY:l ;Ni' :(Esther 1:2) n,'~n TW'w~

'WK

'il TlVW) TN ;Ni'" :TtP~tzj T'::l' n'::ltl;N' :'lNitl TW~lV TN; TN'tlY 'lYN Y'Y;N :i'0u ,m i'Il"tI;N uo, 'D i"D ";N '!i';N 'il iI":l;N' i'Il"tI;N iI;tl1 OON 'D m:l ;tlY' 'i' "N!tI;N TN O;YN :(Esther 1:5)

n;Kn

~'='n nK';=~'

'l;N NiI'D mN;tI:l' 'lYN 'iJ;N 00,:l 'l;N:l 'il Ntl l'::l' "" N'N NiI'::lN iI~1 Ttl N1 'il ";N "!tI;N Tn:l iltI;::l;N l'::lN 'i" ND;N:l l'::l' 0;' ';!N 00,:l l'::lN ,;, :iI;ntl niw~ niN1 Y' nNllp "Ul nN';tI:l' ;Ni'D 'iJ:l ilW~ :1Dq;? ,blP? 'T,/~ 'blP~ :Nllp? il'Y N~~? "Ul N';~~' TN::l 'l;N;N ;tlY' 'i" T'i'Y Ntlil Y'tl1;N' iI:" Tn:l iI:J:1q; :(Esther 1:8)

n" n'nwn,

:T"! n:l iI:~lP p::l Tn;N N'iI:l OOl;N OON Ni'N :iI:lnN! 'il mY1 :(Esther 1:19) n~== n~1t~n

nn",;

:il'UC' T':Jn il,"n";N :(Esther 2:9)

n;'N,n

T

I

'

" ."

Ni'Iltl '1' N;' iln'::ltl' ilDNitl Yi'n iltI;::l 'il n-, :(Esther 2:12) ~'w~n n" :0' i'Iltl '1' 0' ;ntl n, -

T

-

";N :'Ylil il07W ;ntl ,m ,,!tI i'IlN ;Ni" :(Esther 2:15) ,~, n~~; K; lV1';N ,!n::lN 'i" ,:lY 'il TN NtI;Y;N YY:l ;Ni" :'tlN ;tlY', ,,!tI ;tlY' :lV1':l iltpff~ TN::l ,!n::l' 0; ,;, NiI'D iI:li'l;N' :NWl ;tlY' '::lT T'::l' N'N' :(Esther 2:15) TM niw~

,naN 'nn,

'l;N;N l'::l' N; ";N ,'n::l Nl;' :nRWl n'N! 'iI;N ;,:l m;N N1 N'N' iI~lpl :nRw; nR!tll nR!; :N'iI nR;Dl N; "Ul ND;N:l •• T

O.

E •

..

T

.. I •

488

M"

in N'v; :T

THE DIQDUQ OF YÜSUF IBN NÜI:I

n;~'i7p7 Mo~m (Esther 2:18): The word l'1~~n has the pattern of l'1~~n, as l'1TT-:!)ll'1; (Isa. 30:28).

n!)l~ C'il -T:'

n~tp; 12;)!1 (Esther 2:18): Note that n~ip~ is a noun in its basic form, it has the same pattern whether conjoined or disjoined. n1~;

'2;)9'

participle is replaces he.

'~~.

(Esther 2:20): The imperative of this is ,~tJ. The active The feminine of this is l'11~~, which becomes n1~~ when taw

l'~

'0'-='

;~,~ (Esther 3:8): It is said that the nun in ilIP~ is added, in the same way as is the nun in ~'~r~~ (Isa. 23:11). The word means 'there is'.

="~9 ,,;"~, (Esther 3:13): It is said that this is an infinitive that contains a feature of the past form, which is n?1P~. So the infinitive lJi;vi~ is formed just as the past form ,~tt has the infinitive ,btt.4 Analogous forms are ~b?~ (Gen. 31:30), CM~~ (Esther 8:8), 'i/'1~~ (1 Chron. 5:20). These are infinitives that have features of the past form as weil as the infinitive.

M7ft!' "11 (Esther 4:14): The word l'1?~l] has the pattern of l'1'HtJ, from which is derived the conjoined form n1~tJ, as in C~ l'1~~~ C~'~~ n1~tJ (Isa. 3:9). l'~W'

='I!t'lf't! (Esther 4:16): The form is not C'J:t~,?m with the pattern of

;~1ip~ CW~ c'J:t1~m

(Isa. 48:1). It is said that C'J:t1~m is derived from N1~~ whereas

C'N!l7.)!l'1 is from K!l7.)l, like K;!)l. The feminine of the last form is nN;!)l, which is fo~~d 'i~ N'i! nN~~~::N~ (Deut:' 30:11), and this has the pattern of ~ip~~~'-C~1 nR~,?~ (Jer. 50:24).

':17 lJ)'~' ':IJ)7~'-M; (Esther 5:6): It does not say 1? m~J:l1- This issue resembles that of l'1?N?,? l'1ip~~ (Exod. 31:15, Lev. 11:32), as opposed to l'1?N?,? l'1ip~!,! (Exod. 35:2 etc.). When it is stated that something/somebody is/will be suchand-such or does/will do such-and-such, it is a custom of Scripture to express this in either the masculine or the feminine,5 for example l'1?~nf l'11~~ l'1~~~ '~ (Deut. 22:23), where the form is not l'1~i!J:l, and, similarly, i;'1P-nil~ ~N~~-CJ:t (Jud. 21:21), where the form is not 'K~!,! n~~ l'1~N~!,!. The form mn resem"bles these cases. M?~'f~ 'il~ (Esther 6:3): Note, may God support you, that ,~~ is a word with the pattern of :::I~~ and 'ttIP, both the conjoined and the disjoined forms have qames without any change.

4 The point of this comparison seems to be that the infinitive form ,bl$ retains the which is a feature of the past form. In the case of the infinitive 1J\"1p), the feature of the past form that is retained is the initial nun. 5 The argument appears to be that, when the subject of a third person prefix conjugation verb is feminine, the verb may be either masculine or feminine in form. qame~,

489

ESTHER

nDl:l O"l il~~tr1 P::l il~~tr Tn:l ilO~tr :(Esther 2:18) l'I'ID» n12"7.); l'I"~l'I' :N'lU

~Ni7J;N

ilON':l OON 'il

n~tp~

TN O;l7N :(Esther 2:18) n~tp~ Tn', :,nN' Tn 'il n'::l7J;N'

il:li'l T'W;' :,~~ T':J' ;l7ND' :'~iJ Nil'7JN :(Esther 2:20) n,~~ ,nOK T'K :n1~~ n'N;t 'il;N ;,:l ,";N Nl N'N' :il1~~ T'::ln ";N T'l;N "el "NT illP~ 'D T'l;N TN ;Ni" :(Esther 3:8) '"K 1:1» '~'ID' :'il O'N Nil"ODm il'lTl77J 'D T

...... T

'll7N ':ll7;N il7JN;l7 il'D' ,,;t7J illN ;Ni" :(Esther 3:13) I:I"DO "';'ID~' ~b~~ il;n7J' 1:,,;t7J ,btt ,:ll7 ,~tt "el ,,;t7J lJi;lP~ 'N;tD :,~\' 'il n1lP~ :,,;t7J;N' ':ll7;N nN7JN;l7 Nil'D "N;t7J 'il :'iM~~ ohf;l~ P::l ~Ni7J n1~iJ Nill7J Nl il1~iJ Tn:l 'il il?'iJ :(Esther 4:14) l'I;Jl'I' "" :O:l ilnll7 Oil'lD n'::lil

W' OW:l 0'~1i?~iJ Tn:l o'~l'7;)~iJ ;Ni' N7J' :(Esther 4:16) T'ID''ID~ 1:I'~'~'ü :N;~~ ;n7J 'il ";N N~7;)~ T7J 'il o'~'7;)~iJ :N1i?~ T7J 'il 0'N1i?~iJ TN ;Ni"

:T;1tp'm Ol' nN~7;)~ Tn:l ';" :N'il nN;~~ N; P::l nN;~~ 1'::ln il:li'l;N' il;07J;N il'il il:lWm :1; 1nlm ;Ni' N7J' :(Esther 5:6) ,; Tn~', ,n;K'ID l'I7.) ',:J ;'i" "" N'N :lNn::l;N 00' T7J :il::lN;7J ilW\,O :il::lN;7J ilW\'~ il;07J ';N :il;,":l il'l7l il'il' ':J "el :il:li'l 1'W;:l Ni'N' '::lT 1'W;:l l'::l' ;l7D' ',::l 1'::l' Oil;n7J' il~N~O N;' ~N'O ;Ni' N7J' ,;'w ml:l ~N!~ ON il;n7J' :il'iln ;Ni' N7J' :1nl" :,ttlP :l~~ Tn:l il7J;:J 'il 'i?~ TN il;;N 1"N O;l7N :(Esther 6:3) l'I;'~' 'i" :'''ln' N;' Y7Ji':l T'::l' n':J7J;N' ~Ni7J;N'

1 "lf~ ,bl$ ,:lP '~I$ ,'U) ... ':lp'"t 71~It'P 71'1)1 I B. 'ltlfl) :,~, 171 n,?1p~ ')PIt]) ,~"It 71~It'P 71'1)1 [[ "lf~ ,bl$ ,:lP '~I$ "U)]] "lf~/'It 71~It'P1/ [[rJ\'1pl A.

490

THE DIQDUQ OF YÜSUF IBN NÜI:l

~'~"'ü-l1!1 ,,,, (Esther 7:9): It does not say 'tJ~ as in C~~ 'tJ~-n~ (Num. 16:15). Note that 'tJ~ is conjoined and '?~ is disjoined, but this has no effect on the meaning. 6 We must nevertheless be careful (to distinguish them in pronunciation) and to pronounce 'tJ~ as a conjoined form and '?~ as a disjoined form. In Arabic we make this distinction in pronunciation correctly. An analogous case is C~~W i1ipY (Psa. 146:6) in the disjoined form and C~~W i1WY (Psa. 115:15 etc.) in the conjoined farm. Here again there is no change in meaning (between the two farms)7 but each must be clearly distinguished in pronunciation. In the Persian language (this difference) is weH articulated, far a clear distinction is made in pronunciation.8

'1:',7;= 1';'~ (Esther 8:6): The disjoined form is 111~ with the pattern of

(cf. Ezek. 40:43), the conjoined form of which is 1~1~. Analogous to this latter form is the conjoined form 111~' 1~1~

~';"itp"~tI (Esther 8:9): The singular of this is 1!n~1ptJ~. If it were 1~121ptJ~, the (plural) would be C'~~121ptJ~. If it were 1~121ptJ~, it would be C'~~121ptJ~ with dagesh. So, its singular is 1~121ptJ~, just as we find many singular forms with $ere in wh ich the $ere is removed and replaced by shewa when they are made plural, for example ~~r7;l with $ere in the plural becomes c'ry~r7;l.9 Similarly, we have "WitJ - c'?1pitJ, '~97;l - c''"!~97;l and '!?~7;l - C''"!9~7;l.10 SO, from 1~121ptJ~ is derived C'ln'l1Dnlc. • I

I -

I

--:

!l101

1'l;~1 (Esther 9:5): The ward 111~ is a noun with the pattern of l~n! and 1~~~, as in C'~~~~ '~9~ (Isa. 17:10). The farms such as l'?rn and 1'?~~ have

pata!} on account of the (guttural letters) 17ni1N. (lt may be objected that) l~n! and 1~~~ refer to entities but 111~ refers to an abstraction, but we are concerned only with a comparison of their structural pattern.

6 Contrast the comment on Psa. 106:11, where it is stated that there is a difference in meaning between these two constructions. 7 Contrast the comment on Psa. 105:10, where it is stated there is a difference in meaning between these two forms. 8 The background of this discussion of pronunciation is doubtless the tendency in some of the pronunciation traditions of Hebrew that were current in the medieval Near East not to distinguish all the qualities of the Tiberian vowels. In the Babylonian tradition, Tiberian segol was realized as pala~ and in many of the Palestinian traditions segol and ~ere were not distinguished. We have, in fact, some medieval manuscripts that exhibit the merging in quality of all four vowels. lf this is the case, one can understand why Ibn Nül,1 advises his students to take care in distinguishing in pronunciation between the forms in question. 9 This is a hypothetical example, since the plural of 1Ji!!~ is regularly n;n;l!~. 10 Neither the form '~P,~ nor the plural D",?p'~ is attest~d in the Bible a~d so both are hypothetical. The form '~p.~ is apparently posited as the disjoined (absolute) form of the first word in the phrase n'ibp, '~p,~ (Exod. 30:1). The plural is posited according to the rule discussed in the present passage.

491

ESTHER

TN C;YN :Cil7.:) 'O~ nN '''Ul 'O~ ;Ni' N7.:)' :(Esther 7:9) ~'D"D" 1= ,,,, T7.:) l':;)l Tm lNnm N7.:)lN' :,m" N; "lY7.:);N "D' :n,:;)7.:) 'Otcl r'JN~7.:) ,i1 'O~ i1l':;)l ":l'Y;N UD;:l "lYN n':;)7.:);N UD;:l 'Otcl r'JN~7.:);N UD;:l 'O~ ND;N "lY7.:);N ODl "D' :r'JN~7.:) ,i1 C"7.:)ll) i1W1? :n,:;)7.:) C"7.:)ll) i1W1? '''Ul ,m i1i'n ";Y "D N7.:)ND :i1i'n ";Y 1':;)" ,nN' ;:;) lNnn" ND;N:l lN':;)N "D N7.:)lN' :'''''ln'' N; :ND;N T7.:) l":;);N :lN:l "D 1"":l i"D i1"D' :'''''l 1':;)" O'D;N i1l; T'~" r'JN~7.:);N' :T11i? Tn:l n1~ p~" n'~7.:);N :(Esther 8:6) 'n",=

1i:;':;

:r'JN~7.:) T11~ T'~" i1;n7.:)' :T~li?

TN:;) T~"ll)nN TN:;) ,;, : T~"ll)nN Nil; ,"n";N :(Esther 8:9) ~'~D"tP"K" i1; ,"n";N 'N~ 'i'D :ll)U,7.:) C"~~"ll)nN TN~ T~"ll)nN TN~ ,;, :c"~~"ll)nN nnm ,"n" UD; i17.:);~;N nlN~ N'N i1,"n~ C;~ Nl'l' N7.:) '''Ul 2T~"ll)nN ;nm N'll) Yi'n T"n~i'l;N ;,:l C":l, T,~n N7.:) 'lYD :1"n~i'l 'ln NiIl7.:) r'J,n;N ;Wi7.:) i1;n7.:)' :c""~rQ T,~n C":l, 'N~ N'N 1"n~i'l:l lJ~rQ '''Ul 1"n~i'l;N :C"~~TIlPO~ iIl7.:) "1" T'11lPO~ 'N'~' :c"'t?~Q '~~Q :c"'7;)9Q '~9Q :c"?tpi7.:) Tn:l CON ,i1 n1~ :(Esther 9:5) n:;~, ~'"' TN' :~Ji;iN i1i1l T7.:) ,;,~ n'N~ N7.:)lN i1nnD:l T~~~ T~01 n'N~ "';N' :~i'D Tn;N :lN:l "D Nl:ll N7.:)lND f'Y ,i1 n:l~' CNOlN N7.:)l"I T~~~ T~01

:C"~~~~ "Y~l p~ T~~~ T~01 TN~

492

THE DlQDUQ OF YÜSUF IBN NÜJ:I

n;w,; ~,nM-'WK nK (Esther 9:23): It is said that ~1,"iI is derived from 'mil without yod. 11 If it were from "'t!~ with yod, the form would be ~"'r:r~ like :::IW~, -,-

•• ..

•••

-,

..

'7"7

.. ,.

•• T

W;'ltptl~ M~tp", "~M~tI ';1.'~ ':p (Esther 10:3): It does not say iI~1p,? A distinction must be made in pronunciation between the conjoined and disjoined forms, as we said with regard to c~~~ iI~SI with segol and ilWSI with sere.

11 I.e. without yod in the substance of the word; cL §2.2.

ESTHER

", :", N':2

'00

:mtp~ 'Ni' N7.l'

493

:(Esther 9:23) n'tD»; ~'''v 'tDK nK :~:2'tPij :2WO 'n7.l ~"r:tij nlN:l "':2 "00 17.l nlN:l

17.l NillN 'Ni"

:(Esther 10:3) tD"'tDnK ,;~; I'WP~ "'1"1'1"1 ,~,,~ ,~

'5) Nl'i' N7.l "Cl n':l7.l'N' ')Nt7.l'N 'l1?N N5)'N:2 illN':lN '5) lNnn' i"5)'N' :1'n~i'l:2 ilW17 "N ~i'l 1:2 C'7.lUl illp17

DANIEL a'~'''l (Dan. 1:12): It is possible that (the pattern of) this is like that of

(Jer. 16:3), except that there is no dagesh on account of the resh. As for the form c'~;P"1! (Dan. 1:16), the singular is likely to be l;PT!, like 1;:l~~, in the disjoined form, there being no dagesh on account of the resh. The conjoined form would be l;P"1! and from this is derived C'~;P"1!. C'1;'P~i1

MW," nlC,J:I .",,;, (Dan. 1:13):

It is said that l'l~1T;1 is derived from the

infinitive and so the (litera!) meaning is 'as you see a seeing'. In the Bible there are four occurrences of the analogous form l'l\!7~J.:1, with ~ere and he. 1 Another similar form is l'll'ln7:l; ';-l'l'l'll'l-;I( (Jer. 17:17). It is said that (these forms also) are derived from an i~ii~itive) . -

a'~~ü n'ir~7~ (Dan. 1:18): The base of the word is n~~ with the pattern of as in 1?~i1 n~,?~ (2 Chron. 31 :3), and the base of (this form) is l'l~, l'l~~. This is like l'l?n~ and l'l1~~, which, when the he is removed and replaced by taw, have the form n?n~ (Psa.16:6), n1~~ (Psa. 60:13 etc.), n1'?Y (Exod. 15:2 etc.), n!l:I~ (Jer. 49:25). n~,?,

l~n~~'Tl:I (Dan. 2:9): It is said that this is from the lexical dass of 'preparing', since it is from the language of the Targum to ,~~? ~1I11~J;ll:I (Num. 11 :18), which is ~~~1rry. It is said that its imperative is 1~"!rry.3 The past plural form is 1~1'I?~1rry, wh ich is analogous to l~n'?~tI in the language of the Targum, the translation of c~n';Pl'l.4 ... '':1'1

lv?

M~7" (Dan. 2:9): This means 'but'. ;lC~ n'7;-'''7 Mt'?~~ (Dan. 2:11): Note that ;~1F means 'asking/asks'. The

past is ;~1p. The forms P1~ and ,~~ are likewise active participles, the past being P1~ and ,~~. Similarly l'l~~ means 'answering/answers', the past is l'l~~ in the singular and ;l~ in the plural, as in n~l!~1) ;l~ (Dan. 2:7). (Dan. 2:11): Some people have said that the nun in it is added, like 1;:l~?~1p~ (Ezra 7:21), in which the nun does not belong to the base. The form i'lm~~ has a third person feminine suffix. With a masculine suffix it would be i'I~m~. I!In,,~

niZ'~

M.", (Dan. 2:13): The taw in n~~~ is a sign of the feminine.

M~," ~'S,4

1 2 3 4

(Dan. 2:14): The word

::I'l)n is

a past form like ::1'117(1.

Gen. 26:29, Josh. 7:9, 2 Sam. 13:12, Jer. 40:16. Cf.§2.1.1.7. The vocalization of the Aramaic in the MS is curious. 80th T.n'~!~ and D.n'~!~ are unknown forms.

DANIEL

:M"M' ';7.) 1:I'j7"M' n,~;7.); W,;W n~w= :Wl" 0; vj'1;N nn1 T~' :o";;~iJ ;n~ T'~' ;~nn' :(Dan. 1:12) 1:I',;"r T~ W1" 0;' :n,~~ T;:l'll ;n~ T;1'11 T'~' :l,i" Nn; ,'n';ND 0'~;1'11 N~N' :0'~;1'11 ill~ N1' T;1'11 T'~' I)Nt~;N' :W";N nnl n"ODn1 "~~;N T~ N1 illN ;'i' mnl:1 :(Dan. 1:13) MWV, M~'J;I "WN~' n~;;r1:1 ;N n;n~, :1 N'i'~;N 'D ; 'm T'nUi'l:l nW~lJ n;n~, :,6ln ,6l N~~' :,,~~ T~ NillN ;Ni" :nnn~; ,; :,;~n n~~~

nim

P:J

;~1" '1)

Tn:l n,~ 'n n~;~;N ;~N :(Dan. 1:18) 1:I'7.)'M n~j77.);' n;':l '1" 'iJ;N ;11' N'N' n1T~ nio~ ;n~ n'i? n~~ n;~N' :n;nn n'~T n'Tl' n~~

T·

I

T: •

TI·"

,w'i'nn 01l,n n1; T~ 'N'l'nON;N n1; T~ 'n ;Ni" :(Dan. 2:9) T~n~"',rl:l T'~" T'nl~,m

O':l,; ':ll';N'

TN ;'i' :~l~'T;:r n~ll,n :,n~; :om''?~iJ n~l,n 'm 01l,n;N n1;:l 'n ";N T~n''?~iJ ,'6l T~·n;:r Nn'~N

:T~N;

;Ni" :(Dan. 2:9) N7.);n TM;

:,:l1' ,n ;~lP :;'NQ ,n ;~~ TN O;l'N :(Dan. 2:11) ;NW N~;7.) " Nn;7.)' n"ODn n~~ n;n~, :'~!i 1'1~ T'~' ':ll';N' :;l'ND;N OON ,n ,~tt' 1'1: Nt'N' :n1l'ln ;l~ P~ ;l~ T,~n O':l';N' :,'n' n6D; n~~ T'~' ':ll';N' ::l'1~ T':Jl;NW' ,'6l "NT Nn'D T'l;N TN ONl;N tl':l ;Ni' :(Dan. 2:11) l!Im,~ :rr~,n' T'~' ':JT;N' n:li'l;N ';N 'NW~ ,n rrJ~tJ~ :';~N "1 Nn'D T'l;N :n:li'l T'W; n~N;l' ni'Dl 'D m;N :(Dan. 2:13) nj7~~ Nn" ::l'WiJ ,'6l ,:l1' :l'1:10 :(Dan. 2:14) N~» ='J:'tl

1 lt'1i'tl"lt '!lI B. Omitted in A.

496

THE DIQDUQ OF YÜSUF IBN NÜI:I

':I;"~-;~ ;~ (Dan. 2:24): It is said that the meaning of ;.~ is 'entered' , like n!~

(Dan. 5:10) and T'?~ (Dan. 4:4 etc.).

N~~tp J!I?~? ':I" ;N~;' 1?'~ (Dan. 2:19): It is said that 1"!~ is a past form, Le. Ot is equivalent to) 11~. As for (a form such as) C'i1U?~ 1',,!~,5 it is said that it is a past form of the secondary imperative and is intransitive, as Nebuchadnezzar said: T'i1U?~ 1'''!~ (Dan. 3:28), which means 'blessed be', like 1]'7111 and I]'J:I~, which are past intransitive forms. The plural is WJ:l9 and ~n'7111'

1'11 N~~ (Dan. 2:28): This has the pattern of i1~~ and is an active participle. It is said that the aleph in it is in place of he. ';J!I";;' (Dan. 2:23): This means 'you have made known to me'. N;~";;' (Dan. 2:23): 'You have made known to us'. It is said that it should be, according to rule, IC~J:I~1'i1, but, on account of the qame!j that occurs under the nun, se goi has been put under the taw. This is similar to what happens with ::I1~~, which has patalJ, under the beth and segol under the lJ,eth, but when qame!j is placed under the lJ,eth, se goi occurs under the beth and the word becomes ::I,nll, ::I,n;. 'I T','

'I T ':

;lji (Dan. 2:26): This means 'able'. It has the pattern of ;~W and IC.,.~. !!i"?9 (Dan. 2:29): This is a past form in the plural and is intransitive. The

singular is i"79 with the pattern of 1'''!~, (compare also) the plural forms ~n'7111 and ~n'J:I~, which have the singulars 1]'7111 and I]'J:I~. ',~ tP,~~ (Ezra 4:18): Note that '?,~, '1~, and any other words with their pattern are past intransitive forms. 6

1~' N;'21 (Dan. 7:21): This is said to mean 'square-shaped'. According to another opinion it means 'cast metal', Le. it was not liable to decay like other horns but resembled something firm and strang made of cast metal.7

1;71;:1 n~'lj1 (Dan. 2:34): It is said that ntr is a past form in the masculine. It is like ~1I1~ltr (Dan. 6:7 etc.), which also has a patalJ, in the past form. The singular of the past would be 1I1'~ltr.

5 The phrase is not attested in the Bible in precisely the form given here. The nearest equivalent is T;l1n?~ ~.,~ (Dan. 3:28). 6 The citation of Ezra 4:18 as the rubric for this comment amid comments on Daniel chapter 2 is surprising. No doubt the comment was intended to apply to Dan. 2:30: Itn Itl'l

.; ';1.

. '7' This is a comment on the word Til'1, wh ich Ibn Nül} does not interpret as a demonstrative. As is the case with the previous comment, this one seems out of place, since the next comment returns to Daniel chapter 2. It may have been intended to relate to 1t~~J T~'! (Dan. 2:31). Yefet (Commentary on Daniel, ed. Margoliouth) translates T~' ItniZ by ,j.r>D ,tv» ~~,' ~'7.)K·" CI,~nc CI'~w'n CI',~n'n ~KI-'WK:I 'n', • ,. :

... °0"

,.

:

-

,.:...

.:

-

. : -

,.

"0"

-: -

.:-

~~'?' ~~~WJ!I-,tP,tJ n;7.)~7ptl-'~~ (Neh. 4:6): It is said that the phrase c'~1p;'~ C?~~ refers to the people who were living in Jerusalem and building in the area to which the path of the enemy came closest. They said to their brothers who were building in other areas and to those who were supervising them 'We request you to leave your places of work and come to us ten times during the day'. The reason was that they were afraid of the enemy more than the others and so they said 'Visit us (10 see if all is weH) ten times'. So Nehemiah, peace be upon hirn, said 'I have stationed people with weapons to help those who have requested help', as is stated in the verse il~;n? '1 n~~ C;P~? n;·t:I~~~ "~~~l c~'ryh~R1 c~'1J'?1 c~'~~'l'rc~ nin~tp~7 c~~-n~ "~~tI! c'r:r'r:r~~ (Neh. 4:7). Some people have said that the phrase C?~~ c'~tp;'~ C'1~il~~ ~N~ refers to the Jews who were living in the countries in wh ich there were enemies. When they came and informed Nehemiah of what the enemies had said, namely ,~ ~N"!~ N"1 ~»1~ N', C~lnm c~;"'-,~ Ni:Jr'w~ etc. (Neh. 4:5), Nehemiah, together with the Jews 'who were with hirn, questioned them and said to them 'You must come to us and inform us about our enemies. (Come to us as often as necessary), for instance ten times, if you need to.' These people, therefore, were acting like spies.

ClV'J:)htpjZ' ClV'tI~' (Neh. 4:7): The singular of cV'Ohtpi2 is il~tpi2 like il~ip~, which is the singular of the plural form n;:lip~, as in c'"!~ ni:Jip~ U)9~n (Pro v . 27:25),17

nn: ~~"n-':l) ~~'n"K »7.)W (Neh. 3:36): The word ilHl here me ans T .,.. •• "."1 I T 'contempt'. This pattern of a word is also used for noun referring to females, for example the feminine of :l? l~C (Prov. 14:14), which is il~~C, as in c'~1P;vi~ ilpC (Cant. 7:3), and likewise il:\.~C, as in il1~C1 il?l (Isa. 49:20 [ ] all of which are attributive expressions.

CI',.,n ".,.- ;n,w ,. W'K. (Neh. 4:17) [

] ... the water, his weapon was

with hirn.

16 For these hypothetical imperative forms see the Ibn Nül}'s comment on Psa. 51.7. 17 Cf. §2.1.2.1.1.

517

EZRA AND NEHEMIAH

,n Tn;N :lN:l 'DD fN'l7N n1m C01 TN::l TN'

:nl~lJ

n1t1t'

nl~~ Tn:l

'm

:cn;n7.)

,;in::lN 1i" ;~tI ,'"el ;~~ Nn'7.)N TN ;Ni" :(Neh. 3:15) ~17?;" m:' K'l"I :n'.t1lJ nWi?~ n,.!?W Tn:l n~?~ Nn'7.)N TN ;Ni'" :n7.);::l;N 'D W11;N n,~i'~l"I ,=~ ~,~,~ ,"', '2' "~K" ~'~K ~':""l"I ~"'l"I'l"I 'K: ''''K= 'l"I"

C'i';N n:l 1N'N C;;iN C':lw'n n;,i' TN ;'i' :(Neh. 4:6) '2'" ,:,,,,n 'U1K N1l7N;N i"'~ 'n;N n'nNl;N ,;n 'D T'l:l" C;W", 'D 1'0;N1 'lN::l '1;N T7.) ';N' '::lN;N 'nN'l;N 'D T'l:l' cn '1;N Cnm::lN ';N ';Ni' ::l'i'N Nn';N nN'::l ; 'NiIl;N 'D C::ll7i'N'7.) ;::l T7.) Nl';N 'l71,n TN C::l;Ol cn';l7 C)'W7.) TN::l :nNl7D1 ; Nl'1i'nDn ';Ni'D cn"l T7.) ,n::lN '1l7;N T7.) Pl7TD' CiIlN T'll7' 'l';NO 1'1;N C'i';N iIl'l77.); nN;O;N:l C'i' nDi"N 'lN ;O;N ;l7 n'7.)Ml ;Ni'D nN 1'7.)l7N' C'n'n;i:l n7.),n; ',nN7.) C'i'7.); m'nnn7.) 1'7.)l7N' p D::l iIl'l77.);N C'1,n'n 'N:l n;,i' TN ONl;N fl7:l ;Ni" :Wi" ';7.)' cn'n:l,n Cl7 mnDW7.); Cl7n Nn'D 'lN::l '1;N TN1;:l;N 'D TN::lO 'lN::l T'1;N 1,n';N n:l 1'" :C;;iN C':lw'n 'N" N;' ~l71~ N; N1l7N;N ';Ni' N7.) n'7.)Ml[;] ":l::lN' 'N1 N7.) 1ll7D N1l7N;N T7.) nl77.) T7.)' n'7.)Ml cn;NO ';1 1ll7D 1, C'll,m C::lm ;N N':ll 'WN 117 ,;, NlN1l7N 'N:l::lN ';l7 Nl'Di'm, Nl';N 'l71,n 'lNnnn cn; ';Ni" ;N'W' :O'QN'l:l n':lW C'i';N "'Nn 'lN::lD :nNl7D1 ; N'n7.) "1' cmnnN 'n;N n;lfll ,'"el nlJ'j? T'::l' Nn; 1'n';N :(Neh. 4:7) ~O'J)h,iZ' ~l"I'n~, :c',n m:llfll 'DONl' (J::l ni:llfll T'::ln C':l';N' 1'n' n"eD; 'n "1TN ,n l7i"7.);N N1n 'D n!~:l :(Neh. 3:36) l"In: '2"l"I ,= '2'l"I'K ,~'" T'w;, '::lT :l; 1~0 ,'"el nNlN;N CON Ni'['N] l7i'n Nnln:l 'n 'n;N n7.);::l;N' ]D :n"o, n;l (J::l nl~o Nn;n7.)' :C'lW'W:l n1~0 (J::l n1~0 ;7.)l7n n:li'l :T'i"l7 N7.)n Nl7'7.)l T";N [ (Neh. 4:17) ~'~]l"I 'M'''' ""K :nl77.)

518

THE DIQDUQ OF YÜSUF IBN NÜJ:l

'1:17;' N', MO'ü tl01 (Neh. 5:14): [

] It is said that the expression is conjoined to a word that has been elided in the text, like UC~!T:I N; (Amos 2:12) and 1~:::1~~~ (Job 19:24), to which we must add a word in order to express correctly the conjoined state. We may add to 'T:lf~~ N; the phrase 'du ring this period', Le. 'During these twelve years I have not eaten that'.18 'T:lf~~

tlN,;: Mt'tc ~:P'7;) '41 (Neh. 6:8): The imperative of this is N1~ with the pattern of N1R and N~~ but the aleph is not pronounced, as is the case in C'N"!P "'-"~ (Psa. 99:6). If the aleph had been pronounced the forms would be c~ll and c~1P,

"1f?

,~;~, u,;'~lj (Neh. 6:11): The phrase u1'!C!:I is an interrogative expression. An interrogative (he) may be vocalized with patal}. or with segol, for example 'r:r'ip C1~f '?3~ry (Job 21:4), ~?~in'? ~lf~~ ";~~ry (2 Sam. 19:43). Note that '?3~ry and ";~~ry should have had patal}., according to rule, but on account of the qame$ under the aleph, segol was put und er the he instead of patal}.. This is in conformity with wh at we have stated with regard to ::I1ry~ and ::I1.ry1z, namely that the beth and the lamedh have segol when qame$ occurs under the I}.eth, resuIting in the forms ::I1~~ and ::I1~?'

~~t'k tI'~':7? tI?~ '41 (Neh. 6:14):19 The imperative of this is N':'.: with the pattern of ~':'.~, C'?l?';l. Likewise, the imperative of 'H~1:f (Neh. 6:19) is N,:!:, since the qame$ in the word is not pronounced short, rather we should pronounce it long. If the form '~~1:7 had a short qame$, its imperative would be N1~ like N1~, from which is derived 'H~ 'J:tl~f (Psa. 4:2), just as from ,bl1' and '~r are derived the forms ::11 ::I~v. c1~~~ (Psa. 19:12) and l;~~-n~ UV!~ (Psa. 137:1). tllj''l~ 'Ib:p (Neh. 8:6): The mem in "~b does not belong to the substance of the word, Le. it is not found in this lexical dass but occurs in this noun (derived from the lexical dass). This is analogous to C??f~ ~1b (Lev. 26:36), in that the mem is not found in the lexical dass but occurs in the noun (derived from it). ~I~

,bN;

(Neh. 8:11): Note that there is no imperative with the pattern of One scholar has daimed that ~1ilJ! is a past form and that its imperative is o'n, Iike "p. One should respond to this that, if its imperative were oh, it should have been, according to rule, ~Pi], Iike the imperative ~\ which has the past singular form ~1 and the past plural form \ll1, with the pattern of ',::11 and ~,::1!. Another scholar has said that it is not a past form derived from an imperative but rather a past form derived from a noun and its meaning is 'They have become silent'. What he said to them, therefore, is 'Your brothers have become silent and so you [ ]. The most plausible analysis is that oi] is a noun meaning 'silent' [ ] and its meaning is 'Become silent!' 'Be silent!'.20 This is analogous to u1l, wh ich ~1ilJ!'

18 Cf. §3.9. 19 BHS: IlnilC. 20 The no~inal form säkitln in the Arabic translation reflects the proposed nominal base of the form; cf. §2.1.1.6.

EZRA AND NEHEMIAH

519

1Nnm "?N 1~::Z'O~ ~N;Z[~l) N? "'O]l 1'"n?N 'D iI':lCn:l7.l il7.l?:l '?N ilDN:!r7.l iI'D "Tl 1N ?7.lnn' 'T:l7~~ N? iI?'i'D :ilDN:!rN?N i'n N~l7~ 'nn il7.l?:l "Tl 1N :1?' 'n?:lN N7.l iIlO ~;?N iI'iI 'D 'll7' ili~?N iI'iI

,=

C? ~?N?N' N'~ N1i? TT'::Z N1;Z NiI'7.lN :(Neh. 6:8) ~N"~ rinK ,~;~ :C~'" C~1:t 1N:l ~?N?N l':lN ,?, :," ?N C'N.,,, "'Ol ND?N::Z l':l' nnD::Z m7.ln ?7.ll7' 'i' :m7.ln il'OD? 'il tzj'~ij :(Neh. 6:11) n,~' ,~,~= tp'Kti 1N C?l7N :1?7.lil 17.l 'l?:lN ?:'~iJ 'n'w C'N? '~l~iJ "'Ol ~i'l l::Z ?7.ll7' 'i" ~?N 'D l7i" "?N Y7.li'?N iliI1 17.l' :nnD::Z Nl':l' 1N N7.lili'n 1N:l ?~~iJ '~l~iJ l7i" N7.l 'll7' :::Z107 ::z,.0~ 'D Nl?i' N7.l:l nnD?N ?,::z ~i'l l 'iJ?N nnn 'N:lC :::Z101 ::Z'.O; ?Ni' N7.l? ~i'll::Z CN??N' '::Z?N n'N:lC n't! 'D Y7.li'?N

,=

1?':l' :C'~'17t 1'.1 1n::z N1~ NiI'7.lN :(Neh. 6:14) ,~nK ~'I!C'~r7' ~;= 1N 1Nnm ;::1 ~~n l':l' O'? il7.l?:l?N 'D "?N Y7.li'?N 1N? N1~ NiI'7.lN '~~'~7 iIl7.l '1' N1i? "'Ol N17 NiI'7.lN 1N:l ~~n Y7.li'::1 '~~'~7 1N:l ,?, :?'i'n il1':ll :1":lC nN ~l1:j)!;Z :::z, ::1i'l7 C1~tp;Z ,bqJ 17.l '1' NiI?n7.l' :'lll7 '~'i?;Z

':,r

N? 'll7N il7.l?:l?N ,m1 17.l 'il O'? ?~b 'D C'7.l?N :(Neh. 8:6) ~"" ;~~~ "?N :o::z::z?::z 11.b 'nN::zm "'Ol ,m OON?N 'D '1" N7.)lN' il1;;N iI'iI 'D '1" :CON?N 'D l7i" N7.llN' il1??N 1?n 'D '1" N? O'7.l?N ONl?N fl7::1 ;Ni" :~t!)ij 1T'::1 '7.lN Nl? 0'; 1N C?l7N :(Neh. 8:11) ~lIIti '~K; 1N:l oh NiI'7.lN 1N:l ,? iI? ?Ni" :?" "'Ol oh NiI'7.lN' 'il ,::1l7 1'W? ~t!)ij 1N ?Ni" :~f! 91 1n::1 C'::1'?N ,::1l7 ~f1 :,::1l7 11 ['7.l]N l' ;n7.l ~~ij 1':ln Nili'n "N:lC iI"ODn1 CON?N 17.l ,::Zl7 'il N7.llN' '7.lN;N 17.l ,::1l7 'il O'? 1N iI"l 1N ::Z'i'N?N' :CT[ C]nlND T'n:lNO "N:lC C:ln1:lN CiI? ?Ni'D 1'n:lNO T'n:lNO 'l':l T'n:lNO ,,':lC iI"ODn1 [ n:lNO]?N CON 'il Oij 1N ?Ni"

520

THE DIQDUQ OF YÜSUF IBN NÜI:I

is a noun [ ] past form, as in OvilC' ~Dm ~~':l:n ~vi:::l (Jer. 14:3). Also '" [ ] an imperative derived from the ~oun, a's' in ~N"iz1' O:l':l''''~ ~~;ll:n ~vii:ll (Ezek. 36:32). Likewise, ~;J1 means 'Be silent!' and is (i"e~i~ed 'fro~' ~ry, whi~h is a noun. We have explained this since it is more plausible to interpret the word in this way than to interpret it as a past form. The dagesh that occurs in it belongs to the substance of this word, as we have stated with regard to U177.!) ~"i, (Job 24:24) and '~ '~~' ~7.!)" (Isa. 23:2). Now, (to sum up), we do ~~t find an imperative with the pattern of ~;)J but we have stated that otJ may be a noun meaning 'silent' and ~; J.! means 'Be silent!', just as vi'l is a noun meaning 'ashamed' and ~vi,~ means 'Be ashamed!'.

"':li

Mi"-"-"

C;"~~ (Neh. 9:5): The imperative of this is o~i', which is here an intransitive verb not a transitive one. The verb o~i' is found elsewhere used transitively, for example, 'T;I~~i'1 'T;l7':!~ o'~~ (Isa. 1:2), where it is a transitive verb. Now, the word o~i',?~ is a conjoined form. The disjoined form would be

.,

0~i,~t21

.

n·';" n;J'~ ~tu~m (Neh. 9:26): The singular form is i1H~ with the pattern of i1l~~, from which is derived ni'~~ with the pattern of ni~tt~ Ühe form occurring here). C7;;' CO'''~;:Ila, '''~'1~ (Neh. 9:12): It is said that the relation between oi' and o~i' is the same as the one between :::I; and :::1:::1" in that a letter has been added. T

..

T ,.

ClO''P~ J!I';7f-.c" ':I~~~ (Neh. 9:20): We find the form 1~, as in ·tr171r~ 1~tl1 (Num. 11:7), but if ~~~~ were derived from 1~, it would be ~~~~, like 01, ~~1. If it were derived from 1~, the form would be ~~~~, like I)~, ~~~. It is said, therefore, that it is derived from a form 1~ but that this is not analogous to I)~, which is a noun in its basic form, but rather is analogous to c,:!, which is derived from c1. Now, when a conjoined form such as this has a pronominal suffix, it is raphe, like ~?~t Likewise c~~1-n~ (Gen. 9:5) is raphe since it is derived from the conjoined form. The word ~~~, on the other hand, has dagesh, since it is derived from I)~, which is not a conjoined form derived from I)~ but rather a word in its basic form. Likewise, c~~~ (Gen. 34:8) and ~~~ (Prov. 23:8) with dagesh differ from 0;?'?1, in that the former two are not derived from the conjoined form whereas the latter is indeed derived from the conjoined form.22

,;'&tI ~1~~' ~~i'''!l (Neh. 9:25): The imperative of this is n~~i!, the primary imperative being n~, like vi1~, u11~~i!. C'~~J' n;~,~~ (Neh. 9:22): The two words C17 and 0~17 have the same meaning. They are analogous to :::I~, :::I~~ and ci', c~i'. .~.:-

,.:-

21 Cf. the comment on Psa. 113:2. 22 Cf. §2.1.2.1.4.

T

'1''1'

EZRA AND NEHEMIAH

521

] '1' Ni'N' :CWN' 'Dm '7.);:Jm ~W? P:J '::ZY[

CO]N 'il ";N W::Z "'Öl ~t:)n 1;' ;n7.)'[ ;N']W' n'::z C:J':J,,7.) ~7.)7~;:q ~W::1 P:J CON;N T7.) '7.)N [ ,'oDn;N N'iI 1N; ;'P;N N'iI Nl;P' :CON 'il ";N Oij 17.) ,m l'n:JNo 'l':J N7.) "'Öl il7.);:J;N iI'iI ,ml T7.) 'il iI'D ";N Wl';N' :'::ZY '0P. ";N 17.) ::Z'pN Nl;P 1:JN;' ~t:)n 111::Z '7.)N Nl'l' N7.) 1N;N :'N '::ZW' ~7.!)' :UY7.) ~7.!)i, 'D Nl;P N7.):J l'n:JNo 'l':J ~t:)n 1':J" 'T:J;N CON W::Z TN N7.):J n:JNO;N CON Oij 1':J' nl' :1"7:J 'l':J ~W? 1N 'D N; ODl;N 'D ;YD ,m c~i' NiI'7.)N :(Neh. 9:5) M='~ ;= ;» CI;"~~ P:J "l;N 'D ;YD Yi'7.);N N'iI "1 'D c~i' Nl;' :Yi'7.);N N'iI 'D "l;N :~Ni7.) 'il c~i'7,'~ iI;'P 1N;N :"l;N 'D ;YD ,m :'n7.)7.)'" 'n;'l C'l::Z :C9"7,'~ 1':J' n':J7.);N' NiIl7.) Nl il1v~ 111::Z ,'n' iI'ÖD; iI~tt~ :(Neh. 9:26) n;,,~ n;J-S~ ,w»" :ni;ltt~ 1n::z n;,v~ ::z~

;'::zo N7.)iI;'::ZO C7.)'" C" 1N ;NP' :(Neh. 9:12) CI~" Cln'"~M l~» ,,~»~, :~,n iI'N'7 NiI'D' :::Z1~

1N:J ,;, :'lY'7:J 17.)m pr.,:J 19 Nl'l' 'P :(Neh. 9:20) ClM'D~ n»~~ N; ~~;~ ~~ "'Öl ';\,~, 1N:J 1~ 17.) TN:J ,;, :';\7," 0' "'Öl ,;\~9' 11:J' 1N:J 19 17.) 1l7.)' :NilON'::Z il7.);:J 'il ~:J;N ";N ~~ ;n7.) 'il 0'; ";N 1~ 17.) Nl 1N ;NP'D :';\~~ 'NWN N'N TN;N :C, 17.) ":JN7.) 'il ";N 01 ;n7.) 'il ";N 1~ 17.) Nl ;::z :~Ni7.);N 17.) Nl iIlN; 'D' 'il :C~7,'1 nN iI;n7.)' :';\~~, ;n7.) 'D' 1':J' ~Ni7.);N N;N ilON'::Z 'il ;::z ~~ 17.) ~Ni7.) 'il 0'; ";N ~~ 17.) Nl iIlN; Wl' ';\~~ 'N;l, 0:J7.)" ~Ni7.);N 17.) 'ln 0; 'il N7.)::Z c~7,'1 ~;N:J7.) Wl'::Z n'N;l ';\T;l~ 0~T;l:;l ',n :~Ni7.);N 17.) Nl l1i 1':J' ;'N;N '7.)N;N' :l1iJ;li:l NiI'7.)N :(Neh. 9:25) ;"~M ,~,~~ ~~l'J;I,!l :w':tj2J;1i:1 w':tj2 "'Öl

ci' :::Z1~ ::z~ ;n7.) ,nN' N7.)iI;'::ZO 09~ c~ :(Neh. 9:22) CI'~~"l n,=?~~ :09~ o~ 1;':J 09i'

522

THE D1QDUQ OF YÜSUF IBN NÜI:I

=~;~,:p ,~~~O;;, (Neh. 9:37): Note that, without a pronominal suffix, the form would be nDl'1:!!, like n':21, and from nDl'1:!! is derived molDl'1:!!, which is analogous to 'T:l1~~~(Gen. 16:8):'m.'n~~, for seg~l'sometimes occ~~~:in pi ace of

lJireq. "~7;~

='J:I,' "r:r;~ (Neh. 10:1): The word l'1~~~ has the pattern of l'1;1~ [

].

n',';'ü "~'ü-n~ v,;iD~1 (Neh. 10:32): The imperative of this is vib~, which is (in origin) vibm but one of the nuns has been elided. ="Wtl l;'K-;~ ,~?,:, n;;1;lü1 (Neh. 10:35): The disjoined form is 1~1~. We also have the form 1~1~, from which is derived the conjoined form 1~1~, as in 1?1retl '1P~ ni3~7!iJ-;~1 (Ezek. 40:43). The form 1?1~ has the pattern of l1ftt. Just as the conjoined form 1~1~ is derived from 1~1~' the conjoined form l'1ftt is derived from 11f~' for example, 'rnjiD l1ftt~ (Esther 8:6). Now, as for the occurrence of the form c'~v.~ 1~1~ ;~ rather than 1~1~, (it should be noted that) ~ may interchange with ~ without any difference in meaning.

"1,,,,,,tcl

n"r;n ,~, (Neh. 12:31): This means 'I set up guards'. He called them ni,iA, which is a noun meaning 'thanksgiving', since they gave thanks and praised the name of the Lord as they went back and forth on the wall and in other places.

n·;;,.

;K;~? n~?;"ü n'~wü "1;nm (Neh. 12:38): This means 'And the second guard that passed in the direction of the other' or 'It passed opposite the first'. It is said that the aleph in ;NiD7 is an added letter.

"1;nü n;K~~ (Neh. 12:44): This means 'The portions of the scholars of the Torah', Le. priests and Levites. The aleph in niNal? may be an added letter, the form being (in origin) ni3~, like c~~~ ntl~ l'1a9 (1 Sam. 1 :5), or the form may be l'1tt~~ with an original aleph, this having the same meaning as l'1~~. =",tz1~ü n;'~~ ='~J;t~ "~~IJ~ ,~,;, (Neh. 12:47): It is possible that the yod in ni'3D is added and the form is (in origin) ni3D, which means 'portions', like l'1'ni3D;'(cf. Esther 2:9). • T

-:

';1?"ü-l'" 'J:I?P.~ ='",~ fjZ?~ (Neh. 13:6): The imperative of this is ~~ry. T

l''''~~;? "1~"~ n;P?r:rr; =~'?ü-l"" (Neh. 11 :36): It is said that this indicates that some of the Levites came and took their dues, for themselves and for their brethren, from Judah and from Benjamin. According to another opinion, the meaning is 'Some Levites dwelt in the territory of Judah and in a territory belonging to Benjamin'.

523

EZRA AND NEHEMIAH

,'el n~V:t T,:m iI'NWN N'::1 TN C'l7N :(Neh. 9:37) am,,= ~~J;)~v~~~ ,,::1 l7pn 'p ~Pl )'N' :~lO"1~~ 'T:1"1~~ ,'el ~107,'V[~ n~V:t] Tr.I '1" n'1~ :l7:!cN'r.I ['D iI,nN"N iI~pl]'N [ ,':m:lN 'p'

:W~ll1

] il11:t TT1::1

iI~~ti

:(Neh. 10:1) M~~K CI'n,= ,~n~K

,m :w~~ iI'r.lN :(Neh. 10:32) n"'~WM M~wn nK w=~, :,nN"N 1'l'N NiI'D

Nl" :1~'j( J1:l' n':lr.l'N :(Neh. 10:35) CI'~,n T;'~ ;, '~;Dn n,;,un, 1T1: 1 'il 11"1i? :1~"1~jJ 'W::I mln,wiI 'N' jb 1~"1i? '1N:!cr.l'N iIlr.l '1' 1~"1i? N:!c'N T1:ttc:t P:l '1N:!cr.l T1:ttc n:ttc 1r.1 '1' 1N':l '1N:!cr.l T~"1i? T~"1i? 1r.l '1' Nr.l:l' :n:ttc ~ 'r.ll7' N:!c'N' :~ 'r.ll7' 'p 1~"1i? "i" C" C'~l7i1 T~"1j( ,l7 iI"P 1N'N :'n,"r.l :"ODn'N ::IN:l 'D '1,n:l' N" m,m NilNr.lO' ::I1~ 'n':l 'Np' :(Neh. 12:31) n;,,~ n"n 'nw n"~'K' ',l7 Cill7'l" CiI"'r.l 'D ," CW, C'''ilr.l' c'"nr.l 1lN:l Nr.l' iI,m'N CON::I :1" "1 l7:!cN1r.l ',l7, "O'N iI'lNn'N iI::I'l'N' 'Np' :(Neh. 12:38) ;K;~; n=;,nn n'~wn n"nn, 'N;r.l7 'D '1'N'N :iI':!cNr.l nlN:l iI"N'N ',n, 'Np" :":lN'N iliI1' iI'Nr.l'N :"N7 iIlN 'Np' :C'", C'lil:l 'll7N iI,m'N ::INn~N iI::I~lN 'Np' :(Neh. 12:44) n"nn n'K~~ T':l' 711" :C'DN nnN iI~~ ,'el n;l~ ,m "N7 1':l' T11' mNlr.l 'D '1'N'N' :"~N '1'N'N' ,nN' Nr.lil'll7r.l iI~~ N:!c'N' iltc~7;) m'lr.l 'D ""N 1':l' nl' :(Neh. 12:47) CI'"w~n n,'~~ CI'~n~ n'~n~ ,~,~, :O'Q;l~~ ,'el iI::I~lN 'll7N [M1lr.l ,m] "N7 :;~lf~ NiI'r.lN :(Neh. 13:6) ,;~n T~ 'n;Kw~ CI'~'

Yi';'

C""N fl7::1 1NN"N 'i' ;'i' :(Neh. 11:36) T~'~~; "1'1' n'i';n~ CI',;n T~' fl7::1' ;Ni'" :CilM1:lN;' CiI; 1r.l'l::l 1r.l' iI"iI' 1r.l cilp'pn ":lN" 1'1' 1N:l :1r.l'l::l; ";N ,;::1 'D' iI"iI' ,;::1 'D 'l:lO iI'[']N""N

524

THE DlQDUQ OF YÜSUF IBN NÜI:I

"t'tc1

lC~" n;,~~-;, (Neh. 12:8): It is said that the singular is i11~~. The meaning of i11~~ is 'thanks and praise'. The sense of the passage is that Yeshua' and his five brothers were in charge of the songs of thanksgiving [ ] C~1'?t!1 ni'~~-;~ i1:~IJ~ i11~i1~ i1:rn~ ;~'~1~ '~3~ ~~W~ [ ] the word (K~i1 refers) 't~ Yeshua', who has been mentioned previously, (and the word ,'nK') refers to the five people who are mentioned with hirn. Note that [ ] ~~d it is derived from the lexical dass of ni,iil and ~,iil [ ] ...

e'",ü 'I~~; (Neh.

12:25): The singular Os IJb~) like 1iz.i~, from which is derived c'~~n, the conjoined plural form of which is '~~n with the pattern of C"WIPl1 '~~~.. and like ;i'~, c'~1.n [ ] and likewise IJb~

, c'~~~, '~~~. "'tp~ ;;

n;tp,,7

(Neh. 13:7): The words i1~IP~ and i1~1p'? have the same

meaning.

"1a,ü

n,,!~tp~~ (Neh. 12:45): Note, may God support you, that i11n~ has the pattern of i1~n1, as in '1P1~~ ;~~ i1~n17 (Ezek. 8:6). A word with the pattern of i11n~ and i1~n1 may be either a noun or an infinitive. An example of an infinitive is i1;W:l i1;~K ',nK (1 Sam. 1:9) and likewise i1;~K; C~; K'i1-'WK (Lev. 11 :39). As for n~~ns: ';ny";ord (of this pattern) that you fi~d ~i~h t~w:' s~ch as in'i1~ (Lev. 13:35) and c~~l~~ (Lev. 16:1), is an inflected noun not an infinitive. Yo~'~ill not find an exception to this in the entire Bible. Any form that contains taw in these circumstances, as is the case in inK" (Exod. 20:20), cnK" (Isa. 29:13), cn~~n (Psa. 107:27), 'mT17 (Job 6:13), cn17'vi (E~od. 2:23) and ;n';;~' (Prov. 22:8), is'~' noun not an infinitive. The distinctive feature is the presence of the taw when a pronominal suffix is attached. Now, we have said that i11ntel1 has the pattern of i1~n17 (Ezek. 8:6). Any word, however, that does not contain taw, Le. when it is a singular form without a pronominal suffix, may be either an infinitive or a noun, as we have remarked. If, on the other hand, it has a pronominal suffix and has taw, it is a noun. •

TI 'I

,.,. 1-

n;,,;lC-;' ",,;lCl (Neh.

from which is derived

TI':

13:13): The imperative of this is ,:t~, like 'b~,

i1'~ic,. T: T

''190 n~~-;tt1 (Neh. 13:14): The imperative of this is n~~, which lacks a he.

If it did not lack the he, it would be 'n;'l (Psa. 71:21) ...

n,w;

i1nt;ll1. The form

n~~

has the pattern of

:l1~

• T ... :

n;J!I~-e';" (Neh. 13:15): The singular form is i1~~ with the pattern of ] If it were derived from n~, it would be c'f:\~, like ;1, c'~1, and ;~,

c'~~.

"1;;nü

c'1~ and

,~~ e'~~ e~tt ,~,~ (Neh. 13:21): The singular of C'~? is l?, like '.!, 'v" c'1V,· [ ] from l? is derived C'~?, like :lW, c'~W and K~, c'~~.

525

EZRA AND NEHEMIAH

,'n';N TN ;Ni" :(Neb. 12:8) ,'ntn K'l"I n;,~~ ;» [ ] m"iI ';l7 1lN~ ilm~N ii, l7'W' TN N"N 'i'D :n':::zon;N' '~W;N iI"i' 'N;lD [ ] m"iI ,l7 iI'ln~ iI"iI' iI':::Z'W 'N'~'i' "l:::Z l7'W' C"'i'I1 ii "N iI: :Z 'NWN [,'nN' iI"i" iI]~ON C'i'n~'N l7'W' "N [iI:::Z 'NWN N'iI] "'iI m"iI il1' T~ ili'nw~ 'i'I1 [ ] TN C'l7N :ill7~ T"'~'~'N ODlN :N'i'~[ ]NiI[ ]" 'il

ill~iJ 'll7~' ill~iJ

'1' lWO "Ü[l '1;O~ 'il ,']n"N :(Neb. 12:25) e',»wl"l "~"I ] c'110 ';'0 iI,n~, /C"l7WiI '~~~ Tn:::z '~~O u,~, T'DN~~'/ :'~~~ c'~~~ '1b~ ciI,n~, [ c'~~O iIl~

:,nN' iI~lP71 iI~lP~ 'll7~ :(Neb. 13:7) l"I~tp~ ,; n,w»; iI;?01 TT1:: Z il10\? TN iI??N 1"N C'l7N :(Neb. 12:45) l"I'lO'P n,=w=, 'i" CON p~n 'i' iI;?01 il10\? Tn:::z T,~n 'n;N iI~'~;N' :'w'i'~ 'l7~ iI;?017 c~, N'iI 'WN iI,n~, :,,'w:::z iI?il~ ',nN p~ ";I~'N N~ND :";I~ T,~n ;n'ilu ,n~ ,n'N NiI'D' NiI'ln 'n'N iI~'~ '~D CON'N N~N' :iI'~N' ,:::Z 1" '1N;~:::Z 'ln N' N'i'~'N ,~, :";I~'N T~ N' CON'N T~ 'ilD CQ1';?~ N'iI ',l7 iI'D m'N 'ln N~ ,~ :;n':::Zl7 cnl7'u,; 'n'Tl7 cn~~n cnN" ;nN" TN'N :iI'NWN'N 'll7 iI'D 'Q'N ,m 'il iln~N'l7' :";I~ N' CON 'ilD CO"N 'i" ";I~ 11~' 'i' 'Q;N [ ]'D T'~' N; N~iI~' :iI;?017 Tn:::z 'il il10~D Nl;i' 'N;I N'ND :iI'NWN N':::Z ,'n' ÜD' TN~ N'N 'll7N Nl"'N N~ ;n~ CON T'~' :CON ['ilD] 'Q iI'D' 'NW~ p~

T'I'I T

T

T

T

Tf'"

'1''1':-

•

Tf'"

TTf"

TT:'

I T

I

T:'

:il17;)N1 iIl~ '1' 'b~ ,n~ ,~~ NiI'~N :(Neb. 13:13) n"~'K ;» l"I'l,;Kl p~'

T~

[

fi'l' [c, ",] :'ij fi'Nl :n[

nlN:J ", [

] TT1:: Z

iI~~

',an n;t' ;.c, ] nnD 'i" :'n"l : :Z11.;1 Tn:::z 'il n~1.;1 :ilO7;)iJ

n~v NiI'~N :(Neb. 13:14)

Nil' ,'n"N :(Neb. 13:15) n:aw:a n;n, e'~" :C'1~ ,~ C'1'1 ''1 "Ül c'T:l~ nlN:J n~

] :C'1V. 'v. C'11 '1 "Ül T; T':J' ,'n"N :(Neb. 13:21) e'~7 en.c »,,= :C'~~ N~ c':+W [:::zW ,n~ C'~? iIl~] '1' T?

526

THE DlQDUQ OF yOSUF IBN NOI:I

n;"ltF' a'tP; (Neh. 13:23): [ ] as for ni'1,,1ptc, the iN has been changed to [~ ] it may be rr:1i"l1ptc or [ ] rr:"'!11!~ (Deut. 15:12) with he and n":ll) (Gen. 16:1) [ ] ., . [M!~~ü 'h~~-;r (Neh. 13:29): ] rr~~~tn~ ~;~1~1 (Ezra 2:62) [ '?~~ ..... '?n~ [ ] the custom of the guttural letters pnrrN..... [ ] the meaning (does not) change. If it were not for the aleph that occurs in the middle (of the word), the form would be '?~!, like 'W1~ and 'W1~. n;2'!~ a'J:I', (Neh. 13:31): This is used in the feminine. We find nv. used in the feminine, for example, N';:Ji1 nv.~. If it were used in the masculine, the form C';"Ill) (Psa. 144:12) . would be C'37l1Tl) C'I'1Pl, like crr"~P31 t· • • T"':

•• I

"I

..

T'" I

EZRA AND NEHEMIAH

527

] :(Neh. 13:23) n"''ttf1lC CI'tP2

iN 'N~ 'i'C :ni"1itp~ NDN' [ 11::m 'i" :il:1;':ftp~ 11::m 'i' :0'[ [ ] n'1'~ ;D17m :'il:l il:1il)![

] :il:1i':ftp~ 1':;" ~]

]

[ ill]il:;'il 1D ';N1" [(Neh. 13:29) M2M~M "K~ '»] 'c 17i'[' ] yri;iN 00' [ ] '1cr~ [ ] 'lN:;' 'n;N 1':;'[ ]'1~~ ;nD '1z:t~ 1N:;'; UO';N 'c 17i" ";N ~;N;N N;';' 'l17D;N '''ln' [ ] ;N1

:'W1i? 'W10 CC;:l mr Nl'l' 'i" :n'lNn;N CC;:l n1':;' :(Neh. 13:31) nm~T'" CI'n»= "Cl 0'~~!7t o'n17:l nlN:;' ,':;"n;N:l Nil1':;'N 1N:;' ,;, :N'ilil n17:l p:;, n'lNn;N :Oil"'17l:l O';'lD

REFERENCES 'Ali ibn Sulayman: Skoss, S. L., 1928, The Arabic Commentary of 'Ali ben Suleimän the Karaite on the Book of Genesis, Philadelphia. Allony, N., 1944, it,'OrJit i"'i"rJ, LeSonenu 12, 145-155. - , 1964a, n'l'rJ1Z7it itNrJitrJ n'N'i' C'Ml,rJ nrJ'1Z7', in A. Wieser and B. Z. Luria (eds.), '-T l"ll"i' .EI .' ,-, '::lT' 'N'1Z7'::l N'i'rJit 'i'"' it,::l"it '::ln::l, Tel-Avi v, 32463. - , 1964b, C'lrJ'Oit "0, Hebrew Union College Annual 35, pp. N-rJ. - , 1965, N'::lrJ '1"':I::l "i'rJitrJ c'SlUi' 'l1Z7 :'1Z7N l::l it1Z7rJ' nNm:lrJ'N ::lNn::l - m"i'it ,ElO, LeSonenu 29, 9-23, 136-159. - , 1969, Ha'Egron Kitäb 'U$ül al-Shi'r al-'Ibränl by Rav Se'adya Ga'on, Jerusalem. - , 1983a, ::l 'U::l - "iti' mT'llrJ 1Z7'" SlUi' :(nNm:lrJ'N ::lNn::l) m"i'it ,ElO, LeSonenu 47, 85-124. - , 1983b, i'tl',::l n'rJ'N'it it',ElO::l itT'll 'SlUi', in Festschrift zum 100-jährigen Bestehen der Papyrussamlung der Österreich ischen N ationalbibliothek: Papyrus Erzherzog Rainer (P. Rainer Cent.). Vienna, 229247.

Ankori, Z., 1959, Karaites in Byzantium. The Formative Years 970-1100, New York. Bacher, W., 1882, Abraham ibn Esra als Grammatiker, Strassburg. - , 1889, Aus der Schrifterklärung des AbulWalld Merwiin Ibn GaniiJ;., Leipzig. - , 1895a, Die Anfänge der Hebräischen Grammatik, Leipzig. - , 1895b, 'Le grammarien anonyme de Jerusalem', Revue des Etudes Juives 30,232-256. - , 1899, Die Älteste Terminologie der Jüdischen Schriftauslegung. Ein Wörterbuch der Bibelexegetischen Kunstsprachen der Tannaiten, Leipzig.

- , 1905, Die Exegetische Terminologie der Jüdischen Traditionsliteratur. Zweiter (Schluss-)Teil. Die Bibel- und Traditionsexegetische Terminologie der Amoräer, Leipzig. 1974, Die hebräische Sprachwissenschaft (vom 10. bis zum 16. Jahrhundert), reprint, Amsterdam.

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Baer, S. and Strack, H.L., 1879, Die Dikduke ha-Teamim des Ahron ben Moscheh ben Ascher und andere alte grammatisch-massorethische Lehrstücke, Leipzig. Basal, N., 1995, 'l,'n "i1' '111 P"P'i1 n"n n~'1I1i11 ~m,1C :llCn:l, Te'udah 9, ed. A. Dotan and A. Tal, Tel-Aviv, 1995, 131-142. - , 1997, 'Excerpts from the abridgment (al-Mubtasar) of al-Kitiib al-Kiili by Abu al-Farag Harun in Arabic script', Israel Oriental Studies 17, 197-225. - , 1998, 'Part one of al-Kitiib al-MuStamil by 'Abu al-Faraj Harun and its dependence on Ibn al-Sarraj's Kitiib al-'UsUl fi al-NalJ.w', LeSonenu 61,191-209. Ben-Shammai, H., 1976, 'Recensions and versions of Yefet ben 'Eli's commentary on the Bible', 'ALei Seler 2, 17-32. - , 1993, 'Between 'Ananites and Karaites: observations on early medieval Jewish sectarianism', Studies in Muslim-Jewish ReLations 1, 19-29. - , 1996, 'The Karaites. From the first settlers to an established community and a spiritual center', in J. Prawer and H. Ben-Shammai (eds.), The History 01 JerusaLem. The Early Muslim Period 638-1099, New York,201-24. Bernards, M., 1989, 'The reception of the Kitiib Sibawayhi among the early Arab grammarians', in SpecuLum historiographiae linguisticae, ed. K. Dutz, Münster 12-28 - , 1990, 'The Basran grammarian 'Abü 'Umar al-GarmI: His position between SIbawayhi and Mubarrad', Studies in the history 01 Arabic grammar 11. Proceedings 01 the 2nd symposium on the history 01 Arabic grammar, ed. M. G. Carter and K. Versteegh, Amsterdam, 35-47. Biesterfeldt, H.-H., 1990, 'Ibn Fangun's chapter on Arabic grammar in his Compendium 01 the Sciences', in K. Versteegh and M. G. Carter (eds.), Studies in the History 01 Arabic Grammar. Proceedings 01 the 2nd Symposium 01 the History 01 Arabic Grammar, Nijmegen, 27 April-1 May 1987, Amsterdam-Philadelphia, 49-54. Blau, J., 1980, Grammar

01 MedievaL Judaeo-Arabic, Jerusalem (2nd edition).

Charlap, L.R., 1999, Rabbi Abraham Ibn-Ezra's Linguistic System. Tradition and Innovation, Beer-Sheva. Diaz Esteban, F., 1975, Seler 'OkLah we-'OkLah: coLeccion de listas de paLabras destinadas a conservar La integridad deL texto hebreo de La Biblia entre Los judios de La Edad Media. Textos y estudios "Cardenal Cisneros" 4, Madrid. Diez Merino, L., 1982, Targum de Salmos. Edicion Prlncipe deL Ms. Vila-Amil no. 5 de ALlonso de Zamora, Madrid.

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REFERENCES

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-,2000, Early Karaite Grammatical Texts, (in press). Kindberg, N., 1991, '''Clause'' and "sentence" in Ma'iinil-Qur'iin by al-Farra': A study of the term kaliim', Proceedings of the Colloquium on Arabic Grammar, ed. by K. Devenyi and T. Ivanyi, Budapest, 239-246. Lane, E., Arabic-English Lexicon, Beirut, 1968. Lasker, D. J., 1989, 'Islamic influences on Karaite origins', in W. M. Brinner and S. D. Ricks (eds.), Studies in I slamic and Judaic Traditions 11. Papers presented at the Institute for Islamic-Judaic Studies. Center for Judaic Studies, University of Denver. Atlanta, 23-47. Levin, A, 1986, 'The mediaeval Arabic term kalima and the modern linguistic term morpheme: similarities and differences', Stuides in I slamic History and Civilization in Honour of Professor David Ayalon, Jerusalem and Leiden, 423-46. Levy, K., 1936, Zur masoretischen Grammatik, Stuttgart. Maman, A., 1994, Review of Zislin (1990), LeSonenu 58, 153-165. - , 1996a, C'l:l" C'N'i'l1 l':l :C"l':ll1 79-96.

'~':l

n'i"'i"l1 l1:lum~l1, Language Studies 7,

- , 1996b, l"l1l'D,N ':lN nC'Dn:ll1"»Dl1 CU" "i'~11, in M. Bar-Asher (ed.), Studies in Hebrew and Jewish languages presented to Shelomo Morag, Jerusalem, 119-149. Mann J., 1926, 'On the terminology of the early Massorites and Grammarians' in Oriental Studies published in commemoration of the fortieth anniversary (1883-1923) of Paul Haupt as director ot the Oriental Seminary of the John Hopkins Unversity, ed. C. Adler and A. Ember, Baltimore - Leipzig, 437-445.

1935, Texts and Studies in Jewish History and Literature, vol. 11, Philadelphia. Margoliouth, G., 1897, 'Ibn al-Hufs Arabic Chronicle of Karaite Doctors', Jewish Quarterly Review 9, 429-444.

-,1899, Catalogue of the Hebrew and Samaritan Manuscripts in the British Museum. vol. 1, London. Marmorstein, A., 1916, 'Fragments du Commentaire de Daniei al-Kumissi sur les Psaumes', Journal Asiatique 7, 177-237 Al-Mas'üdI: M.J. de Goeje (ed.), K itiib al-Tanbih wa-l-' Briif, [Bibilotheca Geographorum Arabicorum, vol. 8], Leiden, 1894. McIvor, J.S., 1994, The Targum of Chronicles. Translated, with introduction, apparatus, and notes. The Aramaie Bible vol. 19, Edinburgh.

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Menahem ben Saruq: Säenz-Badillos, A. (ed.), Ma/;lberet, Granada, 1986. Merx, A., Historia Artis Grammaticae apud Syros. Abhandlungen für die Kunde des Morgenlandes herausgegeben von der Deutschen Morgenländischen Gesellschaft, 9 Band. No. 2. Leipzig, 1889. Morag, S., 1963, The Hebrew Language Tradition ot the Yemenite Jews, Jerusalem. Mordecai ben Nisan, 1830, Dod Mordecai, Vienna. Munk, S., 1850, 'Notice sur Abou'l-Walld Merwan Ibn Djanal}', Journal Asiatique 15,297-337. Nemoy, L., 1952, Karaite Anthology. Excerpts trom the Early Literature, New Haven. - , 1983, 'Nissi Ben Noah's Quasi-Commentary on the Decalogue', Jewish Quarterly Review 73, 307-348. Neubauer,

1862, 'Notice sur la lexicographie hebralque', Journal Asiatique Seme serie, 20 (1862), 201-267.

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Ognibeni, B., 1995, La seconda parte dei Seter 'Oklah we'Oklah: edizione dei ms. Halle, Universitätsbibliothek Y b 40 10, tt. 68-124, MadridFribourg. Olszowy-Schlanger, J., 1996, 'La lettre de divorce caraite et sa pi ace dans les relations entres Caraites et Rabbanites au Moyen Age (Une etude de manuscrits de la Genizah du Caire), Revue des Etudes Juives 155, 261-285. ---, 1998, Karaite Marriage Documents trom the Cairo Geniza. Legal Tradition and Community Lile in Mediaeval Egypt and Palestine, Leiden-Köln. Pinsker, S., 1860, Lickute Kadmoniot. Zur Geschichte des Karaismus und der karäischen Literatur, Wien. Polliack, M. R., 1997, The Karaite Tradition 01 Arabic Bible Translation. A Linguistic and Exegetical Study 01 Karaite Translations 01 the Pentateuch trom the 10th and 11th centuries C.E., Leiden-New York. -,1999, C'K'i'l'I ::l'i'::l K'i'~l'I n131I1'1) '1I1l'1nn'~:r, Setunot 7 (22), 299-311. - , 1993/4, 'Alternative renderings and additions in Yeshu'ah ben Yehudah's Arabic translation of the Pentateuch', JQR 84, 209-226. Poznanski, S. 1896b, 'Aboul-Faradj Haroun ben al-Faradj le grammarien de Jerusalem et son M ouschtamil', Revue des Etudes Juives 30, 197213. - , 1896a, 'Karaite Miscellanies', Jewish Quarterly Review 8 (Old Series), 681704.

534

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- , 1902, 'Anan et ses ecrits', Revue des Etudes Juives 44, 161-187 and 45, 5069,176-203. AI-QirqisanI: L. Nemoy (ed.) 1939-45, Kitäb al-'anwär w-al-maräqib, 5 vols., New York. Salmon ben Yerul}.am: Davidson, I, 'il

mtln~tl '110,

New York, 1934.

- : Feuerstein, S., Der Commentar des Karäers Salm on ben Jerucham zu Klageliedern, Krakau, 1898. -: Marwick, L (ed.), 1956, The Arabic Commentary of Salmon ben Yeruham the Karaite, Chapters 42-72, Phildadelphia. Saadya: Qafih, Y. (ed.), ~O,' 1=2 iI'UO 13:2' pKlil 111"'11' tlU'" c» :21'K , Jerusalem, 1973. -: Qafih, Y. (ed.), 'tl"11 ~O,' 1:2 iI"»O '3:2' 111"'11' C'l'" c» ~K'3', Jerusalem, 1981. -: Qafih, Y. (ed.), iI:l'K ,'"OK ,"~ili' ,m, ,C"'111i1 "111

,m~'ltl 111tln,

Jerusalem, 1962.

-: Qafih, Y. (ed.), ~O,' 1:2 iI"»O 13:2' l1Klil 111"'11' C'l'" c» '~111tl , Jerusalem, 1976. -: Qafih, Y. (ed.), 'tl"11 ~O" 1:2 iI"»O '3':2' l'K1il 111"'11' CU," C» C'~iI", Jerusalem, 1966. Schröter, R., 1866, Kritik des Dunasch ben Labrat über einzelne Stellen aus Saadia's arabischer Uebersetzung des A.T. und aus dessen grammatischen Schriften, Breslau. Segal, J.B., 1953, The Diacritical Point and the Accents in Syriac. London Oriental Series, Volume 2, Oxford. Shaked, S., 1982, 'Two Judaeo-Iranian contributions', Irano-Judaica, ed. S. Shaked, Jerusalem, 1982,304-312. Sharvit, S., 1986, ,'ili' "T'31:2 "3':2tP~:2:2' "i"3, in M. Bar-Asher and S. Morag (eds.), Massorot 2, 119-135 [Hebrew section]. Sklare, D.E., 1996, Samuel ben Hofni Gaon and his Cultural World: Texts and Studies, Leiden. Sperber, A, 1968, The Bible in Aramaic. vol. IV A. The Hagiographa. Transition from Translation to Midrash. Brill. Steiner, R., 1993, 'Emphatic 11 in the Massoretic pronunciation of i31'tc (Dan 11:45),' Hebrew and Arabic studies in honour of Joshua Blau, ed. M. Bar Asher et al., Tel-Aviv-Jerusalem, 551-561. Strack, H.L., 1931, Introduction to the Talmud and Midrash, Philadelphia. Talmon, R., 1993, 'Two early non-SIbawaihian views of 'amal in kernel sentences', Zeitschrift für arabische Linguistik 24, 278-288.

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- , 1998, 'A reappraisal of the "List of ancient Hebrew terms" and the affiliation between Hebrew and Arabic', in Y. Tobi (ed.), 'Ever and 'Arav: Contacts between Arabic literature and Jewish literature in the Middle Ages and Modern times. Tel-Aviv: 27-51. Versteegh, C.H.M., 1993, Arabic Grammar and Qur'änic Exegesis in Early Islam, Leiden. Wansbrough, J., 1968, 'Arabic rhetoric and Qur'anic exegesis', Bulletin 01 the School 01 Oriental and Alrican Studies 31,469-485. - , 1970, 'Majaz al-Qur'an: periphrastic exegesis', Bulletin 01 the School 01 Oriental and African Studies 33, 247-266. Wieder, N., 1958, 'The Dead Sea SeraIls Type of Biblical Exegesis Among the Karaites', in A. Altman (ed.), Between East and West: Essays Dedicated to the Memory 01 Bela Horovitz. Oxford and Landon, 75-106. - , 1962, The Judaean Scrolls and Karaism, Landon. Yefet ben 'Eli: Barges, J.J.L., 1884, Rabbi Yapeth Abou Aly Ibn Aly Bassorensis Karaitarum Doctoris Sapientissimi in Canticum Canticorum Commentarium Arabicum, Paris. - : Birnbaum, P., 1942, The Arabic Commentary 01 Yelet ben 'AU the Karaite on the Book 01 Hosea, Philadelphia. - : Bland, R.M., 1966, The Arabic Commentary 01 Yephet ben 'AU on the Book 01 Ecclesiastes, Chapters 1-6. Ph.D. dissertation. University of California, Berkeley. - : Margoliouth, D.S., 1889, A Commentary on the Book 01 Daniel, Oxford. - : Schorstein, N., 1903, Der Commentar des Karäers Jephet ben 'Ali zum Buche Ruth, Berlin. Yeivin, I, 1980, Introduction to the Tiberian M asorah (trans. and ed. EJ. ReveIl), Missaula. Zishlin, M.N. (ed.), 1990, Me'or 'Ayin, Moscow. Zucker, M., 1984, Saadya's Commentary on Genesis [in Hebrew), New York.

Rabbinie sources Many of the paralleis between Ibn Nüb's Diqduq and Rabbinie sources were identified with the help of the electronic database of Rabbinie texts produced by Bar-Ilan University known as Responsa (Version 6.0). The texts that appear on this database and have been used in this volume are the following: Babylonina Talmud, Vilna, 1880-86 and ed. A. Steinsaltz, Jerusalem, 1967-

Ecclesiastes Rabbah, Vilna, 1878. Esther Rabbah, Vilna, 1878.

536

REFERENCES

Exodus Rabbah, ed. A. Shinan, Tel-Aviv, 1984. Genesis Rabbah, ed. J. Theodor and eh. Albeck, Jerusalem, 1965. Lamentations Rabbah, ed. S. Buber, Vilna, 1899. Leviticus Rabbah, ed. M. Margulies, Jerusalem, 1953-60. Mekhilta de Rabbi lshmael, ed. H.S. Horovitz and l.A. Rabin, Jerusalem, 1960 (2nd edition) Midrash on Proverbs, ed. S. Buber, Vilna, 1891. Midrash on Psalms, ed. S. Buber, Vilna, 1893. Midrash TanlJuma, ed. S. Buber, Vilna, 1885. Numbers Rabbah, ed. Vilna, 1878. Ozar Midrashim: Bibliotheca Midraschica, ed. J.D. Eisenstein, New York, 1915. Palestinian Talmud, Venice, 1523. Pesikta de Rav Kahana, ed. B. Mandelbaum, New York, 1962. Pesikta Rabbati, ed. M. Friedmann, Vienna, 1880. Ruth Rabbah, Vilna, 1878. Song ot Songs Rabbah, Vilna, 1878. Zohar, Vilna, 1924.

INDEXES 1. General index This index relates to the content of the introduction and chapters 1-7. The numbers refer to pages. A number followed by the abbreviation n. refers to a footnote on the page indicated by the number.

Abraham ibn Ezra, 131, 144, 145 'AM al-Faraj Furqän ibn 'Asad, see Yeshu'a ben Yehuda 'Abü al-Faraj Härün ibn Faraj, 5, 6, 9, 10, 12, 13, 16, 18, 21n., 22, 26, 27,78, 130, 141, 143, 144, 154, 155 -, works, 8 'Abü al-Surri ibn Zu~a, 5n. accent, position of, 33-35, 58, 92, 132133 Aharon ben Asher, 14,31 'Ali ben Sulaymän, 6 alternative opinions, 16,60-63, 7273 'Anan ben David, 2, 17 'Ananites, 2 Arabic grammatical tradition, 22, 23 Babylonian tradition of Hebrew, 29 Ba~ra, 10 Ba~ran school of Arabic grammar, 9n. 22, 155 Ben Asher, see Aharon ben Asher Ben Naphtali, 31 Byzantium, 9, 144 cantillation, 15 Crusaders, 1, 144 David ben Yi~l,1aq, 153 Dionysius Thrax, 23 Diqduqe ha-Miqra, 14, 15, 19,20,21,22, 23,24,25 Diqduqe ha-Te'amim (by Aharon ben Asher), 14, 18,35 Dunash ben Labra~, 20, 85n., 145 elision of words, 128-131, 137 ellipsis, see elision ha-'Egron (by Saadya), 4, 85n. Egypt, 3, 144 Eliezer ben Jose Ha-Gelili, 137 Eshkol ha-Koter (by Hadassi), 9n., 144 al-Farrä', 22 al-FäsI, David ben Abraham, 8, 13n., 17, 18,20,25,52, 55n., 78, 81, 84, 85, 86,93,116,131, 134n., 137n., 139, 157 Firkovitch, Abraham, 1

Gagra, 9 Genizah, 7, 9n., 10 Hadassi, Judah, 9, 144 heqdesh, 153, 154 hermeneutical analysis 133 - principles, 21, 25 - terms, 19 hermeneutics, Rabbinic, 20, 137 homiletic interpretations, 25 hypothetical bases, 39, 6466 l;lakIm ben Moshe, 152 I;lananyah ben Moshe TaräbulsI, 153-154 lJateph vowel signs, 32 I;layyüj, 13n., 41, 78 Hellenistic grammatical tradition, 23, 40 Hidäyat al-Qäri (by 'Abü al-Faraj Härün), 8, 21n., 26, 27,28, 38n. Ibn al-HItI, 5, 7, 141 Ibn Janäl,1, Yonah, 144 Ibn Nül,1, IbrähIm, 7n. Ibn Nül,1, Yüsuf, see Yüsuf ibn Nül,1 infinitive, 58-59, 132 Iran, 5 Iranian schools of grammar, 10 Iraq, 5 I~fahän, 10, 17 Jacob ben Samuel, 77n. Jerusalem, 1, 151 Jerusalem, Karaite college, 5, 7, 141 Jerusalem, Karaite community, 5 Joseph ben Noal,1, see Yüsuf ibn Nül,1 Judaeo-Persian, 10 Karaism, 1 Karaite exegesis, 10, 17, 132-140 Karaite golden age, 4, 5 Karaite grammarians, 4, 5,17 -, Iranian school, 10 -, Iraqi school, 10, 40 -, minor works, 7 -, Persian works, 10 Karaite law, 4 Karaite lexicography, 4 Karaites, eastern communities, 11 Karaite philosophy, 4

538 kethiv, 46 Kitlib al-'Anwlir wa-I-Marliqib (by alQirqisäni), 7n., IOn., l7n. Kitlib Fa~U) Lugat al-Ibrliniyyina (by Saadya),4, 12,28,75 Kitlib Jlimi' al-'Alfli~ (by al-Fäsi), 13n., 17,18,20,21 al-Kitlib al-Klifi (by 'Abu al-Faraj HärUn), 8, 9, 13n., 142 al-Kitlib al-Mu~tami/ (by 'AbU al-Faraj HärUn),8,9, 141, 144 Kitlib al-Luma' (by Ibn Janä!), 144 Kitlib al-Nutaf (by I:IayyUj), 13n. Kitlib 'U~ül al-Si'r al-'Ibrlini (by Saadya), 13 Kitlib al-'Uqüd fi Ta~lirif al-Lugah al'Ibrliniyya (by 'AbU al-Faraj HärUn),8 Kufan school of Arabic grammar, 22 letters, root or base, 85 letters, servile, 85, 86 letters, weak, 77 Levi ben Yefet, 12n. Maimonides, 4 Masoretes 14, 17,27 Masoretes, 5, 18, 19 masoretic tradition, 17, 18, 138 Me'or 'Ayin, 9, 143, 145 Mena!)em ben Saruq, 20, 85n., 145 Mishnah, study of, 15

Moshe ben Asher, 20 Moshe ibn Ezra, 144 al-Mubarrad, 22 al-Mukta~ar (by 'AbU al-Faraj HärUn), 8 al-Mukta~ar (by contemporary of 'AbU alFaraj HärUn), 9 Muslim exegesis, see Qur'änic exegesis Nahawendi, Benjamin, 17n. National Library of Russia, 1, 151 North Africa, 3 'Okhlah we-'Okhlah, 18, 21 oral law, 3 pausal forms, 53, 112 primary imperative, 53 Palestinian tradition of Hebrew, 29 Persian language, 157 qere, 46 al-Qirqisäni, 6n., 7n. 10, 17,21,93,131, 134

INDEXES al-QUmisi, Daniei, 2, 3, 10, 17, 112n., 139n. Qur'änic exegesis, 22, 23, 135n., 136, 137 root, abstract, 78 Rabbanites, 3 Rabbi Akiva, 20 Rabbinic interpretation, 4, 136-139 scripturalism, 3 secondary imperative, 53 stress, see accent substance (jawhar), 7478 synagogue, Karaite - in Cairo, 1 Saadya Gaon, 4, 5, 7n., 12, 16,22,24,28, 40,75,85,86,131,145 Sahl ben Ma~Ha!), 9, 77n., 157 Salmon ben Yeru!)am, 11,25,74,130, 145 Sa'id (author of treatise), 7, 17, 55 Sa'id Shirän, 7 Seder ha-Simanim, 20n. Sefer ha-Mi~woth (attributed to YUsuf ibn Bakhtawaih), 7n. Sefer Mozne LUon ha-Qode~ (by Abraham ibn Ezra), 144 Sefer ha-Ni~~anim (attributed to Ibn NU!), 6n. Sefer Toka~at (by Sahl ben Ma~lia!), 77n. Sibawayhi Spain,3 Spanish school of grammarians, 13n., 155 Syriac grammatical tradition, 23, 24 Syriac terms, 23, 24, 116n. translation, 132-136, 139-140 Talmudic hermeneutics, see hermeneutics Tiberian Masoretes, 27, 31 Tiberian tradition of Hebrew, 29 Tiberias, 10 Tinnis, 144, 155 Treatise on the shewa, 14 Tustär, 10 Yefet ben 'EH, Sn., 8, 12n., 17n., 18, 55n., 75, 98n., 130, 134n., 135n., 139, 145, 157 Yeshu'a ben Yehuda, 140, 154 YUsuf al-Ba~ir, 5 YUsuf ibn Bakhtawaih, 'AbU Ya'qub, 7, 157 YUsuf ibn Bakhtawi, see YUsuf ibn Bakhtawaih YUsuf ibn NU!), works of, 5, 6

539

MANUSCRIPTS

2. Manuscripts Abbreviations: BL = British Library, BN = Bibliotheque Nationale (Paris), Firk. = Firkovitch collection (National Library of Russia, S1. Petersburg), T -S = Taylor-Schechter Genizah collection (Cambridge University Library). The numbers refer to pages. A number followed by the abbreviation n. refers to a footnote on the page indicated by the number. BL Or. 2498 BL Or. 2499 BL Or. 2552 BL Or. 2553 BL Or. 2564 BL Or. 2581B BN Heb. 286-289 II II II II II II

Firk. Firk. Firk. Firk. Firk. Firk.

Evr II A 132 1 Evr. Arab. I 1754 Evr. Arab. I 1755 Evr. Arab. I 1756 Evr. Arab. I 1759 Evr. Arab. I 2437

12n. 8n.,13n. 368n., 370n., 396n., 406n., 414n.,416n. 424n., 434n., 442n., 446n. 12n. 12n. 75n. and Diq. Psa. passim 9n. 5n.,6n. 6n.,12n. 152 6, 11n., 151 IOn., 142

II II II II II II II

Firk. Firk. Firk. Firk. Firk. Firk. Firk.

Evr. Evr. Evr. Evr. Evr. Evr. Evr.

Arab. Arab. Arab. Arab. Arab. Arab. Arab.

I 2591 I 2635 I 2723 I 2727 I 2823 I 3659 I 3842

II Firk. Evr. Arab. I 4323 II Firk. Evr. Arab. I 4478 T-S 8J20.l2 T-S Ar. 27.9 T-S Ar. 31.3 T-S Ar. 31.184 T-S Ar. 31.238 T-S NS 301.79 T-S AS 140.3

9n. 155 144, 155, 156 142 154 6n. 6, 144, 155, 156, 388n. 9n. 13n., 142 7n. 14n. 155 155 IOn., 55 23 143

3. Hebrew and Aramaie terms The numbers refer to pages. A number followed by the abbreviaion n. refers to a foot note on the page indicated by the number. The abbreviation Diq. foBowed by a Biblical reference denotes an entry in the Diqduq. When terms occur with a very high degree of frequency in the text of the Diqduq, the occurrences are not indexed. These cases are indicated by the phrase Diq. passim.

nl'K, 85, 86, 87, 91,146, Diq. 2 Chron. 24:11, Diq. Psa. 7:6, Diq. Psa. 45:3, Diq. Psa. 51:7, Diq. Psa. 94:20, Diq. Psa. 104:4, Diq. Psa. 138:6, Diq. Job 6:9, Diq. Provo 14:3 imP'M '1I7)K, 15 p'n'1" 'nK, 38n. K'1p"M '):1, 3 K'1p"M ''1':1, 3, 11,20, 25 MK''1pM ''1':1, 15 M"l, 29, 35, 146, Diq. Psa. 7:6, Diq. Psa. 17:14, Diq. Job 40:22 1171',37,43, 50, 52, 146, Diq. passim p'M'1,38n. P"P', 13, 14, 15, 17 ,'1'M, 23, 112, 115, 116, 117, 146, Diq. Psa. 74:14, Diq. Psa. 76:8 "nJ'1K \\, 91,92,146, Diq. Job 29:21 '1:11, see '1:11 1'117'1

C'U (accent), 33, 35, 146, Diq. 2 Chron. 25:9, Diq. Psa. 7:6, Diq. Psa. 48:14, Diq. Psa. 74:5, Diq. Psa. 77:11, Diq. Psa. 79:13, Diq. Psa. 116:11, c'u (meaning), Diq. Psa. 18:2 '1Du,22 ,'n" see ,'n' 1'117'1 1'117'1,78 '1:111'117'1, 18,22, 146, Diq. passim ,'n' 1'117'1, 18,22,63, 146, Diq. passim M:lP) 1'117'1, 18,22, 146, Diq. passim '1~' 1'117'1, 23, 40, 91,92, 146, Diq. passim ,'n, 1'117'1, ,'n" 40, 91, 146, Diq. 1 Chron. 14:14, Diq. 1 Chron. 17:10, Diq. Psa. 73:16, Diq. Psa. 106:18, Diq. Psa. 119:155, Diq. Job 7:4, Diq. Provo 11:15, Diq. Provo 28:16, Diq. Provo 30:9, Diq. Ruth 1:13 C':I'11'1I7'1, 18,22, 147, Diq. passim

540 22, 146, Diq. 2 Chron. 29:36, Diq. Psa. 1:14, Diq. Psa. 22:31, Diq. Psa. 35:5, Diq. Psa. 72:3, Diq. 74:14, Diq. Psa. 107:40, Diq. Psa. 135:7, Diq. Psa. 144:1, Diq. Job 27:7 n11~,22,24, 53,63,67, 112, 115, 146, Diq. passim M''':l'"t:l n11~' 112, 146, Diq. Psa. 76:8 ')>>I3"1t '!l n11~' 113, 137, 146, Diq. 2 Chron. 4:13, Diq. Psa. 105:35 ,~~'?, 22, 146, Diq. Psa. 74:14, Diq. Psa. 107:40, Diq. Psa. 144:1, Diq. Job 27:7 ,n"l1:2 M1I.I»!), 9n., 143 1I.I!l):2 M1I.I»!), 9n., 143 i"!1~, 26n. ,nItI3' C'i'!), 146, Diq. Psa. 141 :10 'li'!), 36, Diq. Psa. 28:4, Diq. Psa. 46:3, Diq. Psa. 55:19, Diq. Psa. 74:5, Diq. Psa. 116:14, Diq. Job 17:9, Diq. Job 39:24, Diq. Provo 22:11 c',nlt 111.113 '1311» 111.113, 130, 145, Diq. Job 36:26 »'!~'?,

INDEXES M:2i'), see M:2i') 1'11.1" 1'130,22,24,67, 112, 146, Diq. Psa. 8:8 ,~" see ,~, 1'11/" 1')>>, 134n., 137 1t,:2" ,'n», 22 ,'n», see ,'n» 1'11.1" no" 23, 147, Diq. passim r~~, 23, 147, Diq. passim C'It,i', 3 C':2" see C':2, 1'11/" '!l', 37, 147, Diq. Psa. 3:9, Diq. Psa. 7:6, Diq. Psa. 17:14, Diq. Psa. 37:14, Diq. Psa. 102:10, Diq. Psa. 137:7, Diq. Job 41:8, Diq. Provo 2:22, Diq. Ecc. 7:29, Diq. Neh. 9:20, Diq. 2 Chron. 32:21 (spelt M!l') It,,,,, 23, 31,146, Diq. passim ':2»11.1,22 l'!1!)n, 147, Diq. Psa. 94:20, Diq. Job 21:29, Diq. Job 34:18, Diq. Job 34:31, Diq. Neh. 6:11 Diq. Job 13:9, Diq. Job 24:1, Diq. Job 31:35, Diq. Provo 16:7, Diq. Provo 30:9, Diq. Ezra 8:25

4. Arabic terms The same system of referencing is used here as in the preceding index. 'amr, 39, 41,147, Diq. passim 'amr 'awwal, 54,142,147, Diq. 2 Chron. 25:17, Diq. 2 Chron. 36:16, Diq. Psa. 10:8, Diq. Psa. 18:26, Diq. Psa. 36:13, Diq. Psa. 38:3, Diq. Psa. 42:5, Diq. Psa. 55:14, Diq. Psa. 55:16, Diq. Psa. 69:3, Diq. Psa. 80:14, Diq. Psa. 119:47, Diq. Psa. 132:1, Diq. Psa. 141:3, Diq. Provo 1:17, Diq. Provo 23:3, Diq. Ruth 1:13, Diq. Ecc. 1:15, Diq. Lam. 4:14, Diq. Lam. 5:5, Diq. Dan. 8:27, Diq. Neh. 9:25 'amr bi-ra'sihi, 55, Diq. Psa. 42:5 see also bi-ra'sihi 'amr /f al-gayr, /i-I-gayr, Diq. Psa. 7:8, Diq. Psa. 7:15, Diq Psa. 84:11, Diq. Job 9:15, Diq. Job 33:24, Diq. Job 39:17, Diq. Dan. 8:16, Diq. Ezra 2:62; see also /i'l /f al-gayr, ma~dar /f al-gayr, 'amala /f al-gayr 'amr /f al-na/s, Diq. 2 Chron. 9:18, Diq. Psa. 18:26, Diq. Psa. 26:6,

Diq. Psa. 84:11, Diq. Job 9:15, Diq. Job 22:29, Diq. Job 33:24, Diq. Job 33:25, Diq. Job 34:12, Diq. Job 39:17, Diq. Provo 13:6, Diq. Ruth 4:1, Diq. Lam. 1:16, Diq. Dan. 2:19; see also /i'l /f al-na/s, ma~dar /f al-na/s, 'ü/zar /f al-na/s, 'amala /f al-na/s, 'awümir al-na/s 'amr fünf, 54, 142, 147, Diq. 2 Chron. 25:17, Diq. Psa. 32:5, Diq. Psa. 37:35, Diq. Psa. 38:3, Diq. Psa. 55:14, Diq. Psa. 69:3, Diq. Psa. 72:20, Diq. Psa. 80:14, Diq. Psa. 119:47, Diq. Psa. 141:3, Diq. Provo 25:19, Diq. Ruth 1:13, Diq. Lam. 4:14, Diq. Dan. 8:27 'a~l, 63, 67,74, 147, Diq. passim 'a# al-ka/ima, 39, 74, 147, Diq. 1 Chron. 23:6, Diq. 2 Chron. 9:25, Diq. 2 Chron. 29:19, Diq. Psa. 18:18, Diq. Psa. 19:13, Diq. Psa. 30:7, Diq. Psa. 34:19, Diq. Psa.

ARABIC TERMS 48:14, Diq. Psa. 65:9, Diq. Psa. 89:11, Diq. 89:45, Diq. Psa. 91:8, Diq. Psa. 104:12, Diq. Psa. 116:12, Diq. Psa. 116:14, Diq. Psa. 119:13, Diq. Psa. 137:7, Diq. Psa. 148:13, Diq. Psa. 149:6, Diq. Job 1:1, Diq. Job 4:12, Diq. Job 31:35, Diq. Job 31:40, Diq. Job 33:16, Diq. Job 40:2, Diq. Job 40:17, Diq. Job 40:19, Diq. Cant. 7:3, Diq. Cant. 8:10, Diq. Ecc. 5:11, Diq. Lam. 1:4, Diq. Lam. 3:47, Diq. Lam. 3:49, Diq. Lam. 4:17, Diq. Dan. 1:18, Diq. Dan. 6:19, Diq. Dan. 8:27 'a# al-lughah, 82, 85, 147, Diq. 2 Chron. 12:9 'awämir al-nafs, 144 'iJära, 87, 147, Diq. 1 Chron. 27:2, Diq. 2 Chron. 15:16, Diq. 2 Chron. 20:7, Diq. 2 Chron. 28:15, Diq. 2 Chron. 33:19, Diq. Psa. 1:3, Diq. Psa. 8:8, Diq. Psa. 18:36, Diq. Psa. 25:2, Diq. Psa. 28:8, Diq. Psa. 35:28, Diq. Psa. 73:28, Diq. Psa. 93:3, Diq. Psa. 102:14, Diq. Psa. 104:23, Diq. Psa. 109:18, Diq. Psa. 110:3, Diq. Psa. 116:12, Diq. Psa. 140:10, Diq. Psa. 146:4, Diq. Job 6:17, Diq. Job 15:29, Diq. Job 20:7, Diq. Job 32:6, Diq. Job 33:7, Diq. Job 39:14, Diq. Job 39:15, Diq. Job 39:17, Diq. Job 40:2, Diq. Job 41:11, Diq. Job 41:15, Diq. Provo 3:8, Diq. Provo 7:10, Diq. Provo 23:8, Diq. Provo 25:17, Diq. Ruth 1:15, Diq. Cant. 1:8, Diq. Cant. 4:1, Diq. Cant. 7:3, Diq. Lam. 3:59, Diq. Dan. 2:11, Diq. Dan. 11:45, Diq. Neh. 9:37, Diq. Neh. 12:45 'iJära 'ilayka, 87,147, Diq. Psa. 53:6, Diq. Psa. 139:21, Diq. Provo 30:28 'iJära 'ilayya, 87, 147, Diq. 1 Chron. 12:18, Diq. 2 Chron. 10:10, Diq. Psa. 5:2, Diq. Psa. 17:3, Diq. Psa. 51:7, Diq. Psa. 63:12, Diq. Psa. 119:28 'uss, 81, 84, 85, 86 'ällar f'i al-nafs, Diq. Dan. 2:19, Diq. Dan. 2:29, Diq. Ezra 4:18 (p.496), Diq. Ezra 2:62; see also fi'l f'i al-nafs, 'amr f'i al-nafs, ma~dar f'i al-nafs, 'amala f'i al-nafs. 'awämir

541

al-nafs 'äbir, 23 'aläma, 73, 94, 149, Diq. 1 Chron. 6:4, Diq. 1 Chron. 12:18, Diq. Job 19:15, Diq. Cant. 3:4, Diq. Neh. 12:45 'alämat al-'ällar, Diq. Psa. 49:4, Diq. Esther 3:13 'alämat al-'it!äfa, 101, 102, Diq. Ezra 8:21 'alämat al-mukrät, Diq. Ezra 8:25 'alämat al-myuddä', 101, Diq. Psa. 72:3 'alämat al-rabblm, Diq. 2 Chron. 28:15, Diq. Psa. 132:12 'alämat al-ta'nll, laJon nqeeä 59, Diq. Dan. 2:13, Diq. Dan. 8:22 'amala fl al-gayr, Diq. Psa. 77:11, Diq. Provo 13:6; see also 'amr fl algayr, fi'l fl al-gayr, ma~dar fl algayr, 'amala fl al-gayr 'amala fl al-nafs, Diq. Psa. 26:6, Diq. Psa. 77:11, Diq. Psa. 119:49, Diq. Job 34:12; see also fi'l f'i al-nafs, 'amr fl al-nafs, ma~dar f'i al-nafs, 'ä/z.ar fl al-nafs, 'awämir al-nafs 'arat!, Diq. 2 Chron. 10:10, Diq. 2 Chron. 28:15, Diq. 2 Chron. 36:16, Diq. Psa. 19:8, Diq. Psa. 24:8, Diq. Psa. 45:1, Diq. Psa. 50:10, Diq. Psa. 68:31, Diq. Psa. 74:15, Diq. Psa. 80:6, Diq. Psa. 119:43, Diq. Job 7:4, Diq. Job 15:27, Diq. Job 36:19, Diq. Provo 1:32, Diq. ProVo 4:13, Diq. ProVo 21:22, Diq. Ruth 2:1, Diq. Cant. 8:2, Diq. Esther 9:5, Diq. Ezra 8:27; see also ism al-'arat! bi-ra'sihi, 63, 86, 149, Diq. Psa. 36:5, Diq. Psa. 89:9, Diq. Psa. 130:7, Diq. Job 28:11, Diq. Job 41:8, Diq. Neh. 9:20; see also 'amr bi-ra'sihi, ism bi-ra'sihi, kaläm bi-ra'sihi and kalima bi-ra'sihä diqduqiyyüna, 13 fätil;t.a,24 fä'il, 98, 99, 149, Diq. 1 Chron. 23:6, Diq. 2 Chron. 10:15, Diq. 2 Chron. 24:14, Diq. 2 Chron. 34:28, Diq. Psa. 19:4, Diq. Psa. 27:2, Diq. Psa. 35:17, Diq. Psa. 44:17, Diq. Psa. 53:6, Diq. Job 6:14, Diq. Job 38:5, Diq. ProVo 13:6, Diq. Esther 2:20, Diq. Dan. 2:28; see also ism al-fä'il fi'l, 39; see fi'l f'i al-gayr, fi'l fl al-nafs fi'l fl al-gayr, bi-gayr li-l-gayr, 9n., 108-

542 111,143,149, Diq. 2 Chron. 2:1, Diq. 2 Chron. 9:18, Diq. 2 Chron. 28:15, Diq. Psa. 7:8, Diq. Psa. 18:26, Diq. Psa. 19:4, Diq. Psa. 26:6, Diq. Psa. 78:9, Diq. Psa. 90:6, Diq. Psa. 119:49, Diq. Job 33:24, Diq. Job 34:12, Diq. Job 39:17, Diq. Psa. 39:24, Diq. Provo 7:17, Diq. Lam. 1:16, Diq. Ezra 2:62, Diq. Neh. 9:5; see also 'amr Ir al-gayr, ma:jdar Ir al-gayr, 'amala Ir al-gayr li'l Ir al-nals, 9n., 108-111, 143, 149, 155, Diq.2 Chron. 2:1, Diq. Psa. 7:8, Diq. Psa. 7:15, Diq. Psa. 57:7, Diq. Psa. 90:6, Diq. Psa. 92:11, Diq. Job 33:24, Diq. Job 34:20, Diq. Provo 7:17, Diq. Neh. 9:5; see also 'amr Ir al-nals, ma:jdar Ir al-nals, 'ä/zar Ir al-nals, 'amala Ir al-nals, 'awämir al-nals li'llam yusamma lä'iluhu, 155 he al-'i"Sära, 103, 147, Diq. 2 Chron. 29:36 f)aqiqa (as opposed to majäz), 148, Diq. Psa. 11:3, Diq. Psa. 104:4, Diq. Dan. 8:9 f)arl, 26, 148, Diq. 2 Chron. 25:9, Diq. Psa. 7:6, Diq. Psa. 18:14, Diq. Psa. 25:5, Diq. Psa. 28:8, Diq. Psa. 44:18, Diq. Psa. 49:4, Diq. Psa. 51:7., Diq. Psa. 79:13, Diq. Psa. 89:11, Diq. Psa. 102:14, Diq. Psa. 119:18, Diq. Psa. 137:3, Diq. Psa. 141:8, Diq. Job 1:1:, Diq. Job 7:14, Diq. Job 15:29, Diq. Job 24:1, Diq. Job 31:35, Diq. Provo 7:10, Diq. Provo 14:3, Diq. Provo 15:7, Diq. Esther 8:9, Diq. Neh. 9:12 f)arl 'a:jlr, 78, 148, Diq. Psa. 11:6, Diq. Psa. 18:18, Diq. Psa. 28:8, Diq. Psa. 35:21, Diq. Psa. 53:1, Diq. Psa. 63:12, Diq. Psa. 76:6, Diq. Psa. 89:11, Diq. Psa. 91:3, Diq. Psa. 137:3, Diq. Psa. 148:13, Diq. Job 12:6, Diq. Job 15:29, Diq. Job 41:17, Diq. Provo 3:33, Diq. ProVo 7:10, Diq. Provo 17:25, Diq. Provo 24:28, Diq. Provo 25:19, Diq. Ecc. 9:11, Diq. Ecc. 10:17, Diq. Lam. 3:49, Diq. Lam. 3:53, Diq. Lam. 3:65, Diq. Esther 1:5, Diq. Dan. 2:11, Diq. Neh. 12:44 il!.ti:jär, mul!.ta:jar, il!.ta:jara, 48,59,76,

INDEXES 128,147, 148, Diq. passim ism al-'ara4, 94, 95, 96, 97, 103, 104, 106, 147, 148, 155, Diq. 2 Chron. 3:10, Diq. 2 Chron. 4:3, Diq. 2 Chron. 8:16, Diq. 2 Chron. 11:10, Diq. 2 Chron. 15:16, Diq. 2 Chron. 24:8, Diq. 2 Chron. 25:24, Diq. Psa. 45:9, Diq. Psa. 45:14, Diq. Psa. 65:2, Diq. Psa. 74:20, Diq Psa. 124:5, Diq. Job 7:6, Diq. ProVo 10:10, Diq. Cant. 8:2, Diq. Esther 1:2 ism bi-ra'sihi, 64, 114, 115, Diq. 2 Chron. 9:14, Diq. 2 Chron. 22:11, Diq. 2 Chron. 33:19, Diq. Psa. 8:8, Diq. Psa. 8:8, Diq. Psa. 36:5, Diq. Psa. 37:19, Diq. Psa. 42:5, Diq. Psa. 102:7, Psa. 110:3, Diq. Job 9:18, Diq. Esther 2:18; see also bira'sihi ism al-Iä'il, 98, 99, Diq. 1 Chron. 15:22, Diq. 2 Chron. 10:15, Diq. Psa. 19:4, Diq. Psa. 51:7, Diq. Psa. 118:5, Diq. Lam. 3:11, Diq. Dan. 2:11 ism al-li'I, 155 ism al-jism, 94, 95, 104, 147, Diq. 2 Chron. 28:15, Diq. Psa. 22:20, Diq. Psa. 68:31, Diq. Psa. 144:13, Diq. Job 12:6, Diq. Esther 1:8 ism al-maf'ul, 98, 99, 148, Diq. 2 Chron. 8:16, Diq. 2 Chron. 9:4; see also maf'Ul ism al-naw', 94, 96, 105, 147, Diq. Psa. 11:7, Diq. Psa. 42:2, Diq. Psa. 68:24, Diq. Job 9:26, Diq. Lam. 1:16 ism al-zawj, 148, Diq. Psa. 62:10 jawhar, 74,147, Diq. 2 Chron. 10:10, Diq.2 Chron. 12:9, Diq. 2 Chron. 30:3, Diq. Psa. 28:8, Diq. Psa. 33:1, Diq. Ps. 41:4, Diq. Psa. 44:18, Diq. Psa. 53:1, Diq. Psa. 55:16, Diq. Psa. 89:11, Diq. Psa. 116:3, Diq. Psa. 148:13, Diq. Job 15:29, Diq. Job 41:17, Diq. Provo 17:25, Diq. Provo 21:22, Diq. Cant. 3:4, Diq. Neh. 8:6, Diq. Neh. 8:11 jism, Diq. 2 Chron. 36:16, Diq. Psa. 24:28, Diq. Job 15:27, Diq. Provo 1:32, Diq. Provo 4:13, Diq. Lam. 2:14, Diq. Neh. 2:7; see also ism al-jism kaläm bi-ra'sihi, Diq. Dan. 9:23. kalima bi-ra'sihä, Diq. 1 Chron. 9:32, Diq. 2 Chron. 4:13., Diq. 2 Chron.

ARABIC TERMS 24:14, Diq. Psa. 11:6, Diq. Psa. 49:4, Psa. 119:13, Diq. Psa. 130:7, Diq. Provo 27:27, Diq. Ecc. 1:2, Diq. Ecc. 1:15, Diq. Neh. 9:20; see also bi-ra'sihi ka/ima, 74, 80, 82, 86, 148, Diq. passim laf~, 148, Diq. passim läzim, 9n., 143 lughah ,7882, 110, Diq. passim madgüJ, 37, Diq. Psa. 7:6, Diq. Psa. 25:5, Diq. Psa. 28:8, Diq. Psa. 37:14, Diq. Psa. 51:7, Diq. Psa. 51:8, Diq. Psa. 79:13, Diq. Psa. 102:10, Diq. Psa. 137:7, Diq. Psa. 148:1, Diq. Psa. 148:13, Diq. Psa. 149:8, Diq. Psa. 150:5, Diq. Job 22:20, Diq. Job 41:8, Diq. Provo 1:20, Diq. ProV. 14:19, Diq. Provo 25:16, Diq. Provo 25:17, Diq. Ecc. 7:29, Diq. Lam. 3:65, Diq. Esther 8:9 maf'ül, 98, 99, 148, Diq. 2 Chron. 9:18, Diq. 2 Chron. 10:15, Diq. Psa. 5:7, Diq. Psa. 12:2, Diq. Psa. 18:4, Diq. Psa. 19:4, Diq. Psa 32:1, Diq. Psa. 32:5, Diq. Psa. 44:17, Diq. Psa. 57:7, Diq. Psa. 62:11, Diq. Psa. 69:3, Diq. Psa. 88:9, Diq. Psa. 91:3, Diq. Psa. 102:21, Diq. Psa. 109:16, Diq. Psa. 110:3, Diq. Job 7:4, Diq. Job 33:25, Diq. ProVo 25:19, Diq. Cant. 7:1, Diq. Ezra 4:7; see also ism al-maf'ül majäz, 134, 135, 136, 148, Diq. Psa. 16:2, Diq. Psa. 51:9, Diq. Psa. 55:16, Diq. Psa. 78:72, Diq. Job 7:3 ma/ik, pI. mulük (vowel), 28, 148, Diq. Psa. 105:10, Diq. Job 31:35, Diq. Job 40:22 maq{ü" 22, 112, 137, 148, Diq. 1 Chron. 23:28, Diq. 2 Chron. 9:15, Diq. Psa. 4:3, Diq. Psa. 8:8, Diq. Psa. 18:15, Diq. Psa. 27:6, Diq. Psa. 35:28, Diq. Psa. 68:14, Diq. Psa. 73:28, Diq. Psa. 76:11, Diq. Psa 78:70, Diq. Psa. 80:6, Diq. Psa. 93:1, Diq. Psa. 94:5, Diq. Psa. 105:10, Diq. Psa. 107:35, Diq. Psa. 109:16, Diq. Psa. 110:3, Diq. Psa. 119:99, Diq. Psa. 129:1, Diq. Psa. 129:6, Diq. Psa. 141:2, Diq. Job 11:20, Diq. Job 20:18, Diq. Job 31:35, Diq. Job 34:8, Diq. Provo 11:9, Diq. Provo 11:22, Diq. Provo 13:6, Diq. Provo 25:19, Diq. Ruth 2:7,

543

Diq. Ruth 3:9, Diq. Cant. 1:6, Diq. Cant. 7:8, Diq. Ecc. 1:15, Diq. Lam. 1:1, Diq. Lam. 5:21, Diq. Dan. 9:23, Diq. Dan. 9:27 maq{ü' bi-l-kul/iyya, 112, Diq. Ruth 2:7, Diq. Ecc. 1:15 mas'ala (masala), 10, 16, 17, 148, Diq. 1 Chron. 23:6, Diq. 2 Chron. 2:4, Diq. 2 Chron. 9:14, Diq. 2 Chron. 31:7, Diq. Psa. 7:3, Diq. Psa. 7:6, Diq. Psa. 28:8, Diq. Psa. 51:7, Diq. Psa. 74:6, Diq. Psa. 78:72, Diq. Psa. 89:11, Diq. Psa. 104:4, Diq. Psa. 119:57, Diq. Psa. 119:128, Diq. Psa. 119:155, Diq. Psa. 124:5, Diq. Psa. 141:10, Diq. Provo 26:22, Diq. Esther 5:6, Diq. Dan. 9:2 masä'i/ see mas'ala ma~dar, 39, 108, 148, Diq. 1 Chron. 5:20, Diq. 1 Chron. 12:18, Diq. 2 Chron. 18:29, Diq. 2 Chron. 24:14, Diq. 2 Chron. 26:5, Diq. 2 Chron. 26:15, Diq. 2 Chron. 32:1, Diq. Psa. 7:6, Diq. Psa. 8:2, Diq. Psa. 17:3, Diq. Psa. 22:9, Diq. Psa. 24:8, Diq. Psa. 32:9, Diq. Psa. 35:14, Diq. Psa. 55:19, Diq. Psa. 68:3, Diq. Psa. 74:20, Diq. Psa. 77:2, Diq. Psa. 77:10, Diq. Psa. 86:4, Diq. Psa. 89:10, Diq. Psa. 90:17, Diq. Psa. 92:11, Diq. Psa. 103:11, Diq. Psa. 104:23, Diq. Psa. 116:6, Diq. Psa. 118:18, Diq. Psa. 119:155, Diq. Psa. 139:16, Diq. Job 16:19, Diq. Job 17:2, Diq. Job 19:29, Diq. Job 25:2, Diq. Job 26:9, Diq. Job 33:27, Diq. Job 38:7, Diq. Job 38:38, Diq. Job 39:16, Diq. Job 40:2, Diq. ProVo 1:10, Diq. Provo 8:13, Diq. ProVo 25:4, Diq. Provo 25:16, Diq. Provo 30:33, Diq. Ruth 2:2, Diq. Ruth 3:13, Diq. Ruth 3:15, Diq. Cant. 1:15, Diq. Ecc. 5:11, Diq. Lam. 3:11 Diq. Lam. 4:10, Diq. Lam. 5:13, Diq. Esther 1:5, Diq. Esther 2:15, Diq. Esther. 3:13, Diq. Dan. 1:13, , Diq. Dan. 8:17, Diq. Ezra 8:25, Diq. Ezra 10:16, Diq. Neh. 12:45 ma~dar fi al-gayr, Diq. Psa. 68:3 ma~dar fi al-nafs, Diq. Psa. 68:3 ma'nä, 134, 135, 140, 148, Diq. passim mä4i,23

544 mulr;taliar, see ilr;tiliär mu,annal, 103, 148, Diq. 2 Chron. 10:15, Diq. Psa. 57:2, Diq. Psa. 90:17, Diq. Psa. 119:155, Diq. Psa. 147:1, Diq. Pro. 13:19, Diq. Provo 25:19, Diq. Lam. 4:10 al-mudawwin, Diq. 1 Chron. 9:32, Diq. Job 19:24, Diq. Ezra 5:3 muqäf, 22, 24,53,67,112,115,148, Diq. passim muqäf al-ma'nä, 113, 114, 148, Diq. Psa. 36:5, Diq. Psa. 74:14, Diq. Psa. 105:10, Diq. Psa. 105:35, Diq. Psa. 106:11, Diq. Psa. 113:2 muqäf fulän, 112, 148, Diq. 1 Chron. 9:26, Diq. 2 Chron. 4:13, Diq. 2 Chron. 8:16, Diq. 2 Chron. 9:14, Diq. Psa. 68:3, Diq. Psa. 74:14, Diq. Provo 15:1, Diq. Provo 27:27, Diq. Ecc. 1:2 muqäf Ijaqiqa, 112, 148, Diq. Psa. 113:2 muqmar, 128, Diq. Job 34:8, Diq. Lam. 5:13 mugakkar, 103, 148, Diq. Psa. 57:2, Diq. Psa. 119:155, Diq. Job 18:14, Diq. Job 31:5, Diq. Provo 13:19, Diq. Provo 25:19, Diq. Lam. 4:10 muknä, 134, 135, Diq. 2 Chron. 30:18, Diq. Ezra 5:3 munfaliil, 22 munkar, 22, 101 muräd (intention of text), 134, 140, 148, 149, Diq. 1 Chron. 23:22 muSär 'ilayka, see 'iSära 'ilayka muSär 'ilayya, see 'iSära 'ilayya mutaljarrik, shewa, 31, Diq. Psa. 7:6, Diq. Job 40:22 muta'addin, 9n., 143 muwäjaha, 87, Diq. Psa. 45:3, Diq. Psa. 58:9, Diq. Psa. 73:28, Diq. Psa. 103:5, Diq. Job 19:5, Diq. Provo 24:28, Diq. Provo 30:28, Diq. Dan. 2:48 mu'arraf, 22,101 naljw (grammar), 14n. naljw (replica letter), 48, 149, Diq. Psa. 118:18, Diq. Job 7:14 nuljä, 13 nukat, 11, 12n. nuq(a (wäljida), 28, 149, Diq. 2 Chron. 24:11, Diq. Psa. 8:8, Diq. Psa. 51:7, Diq. Psa. 60:5, Diq. Psa. 102:14, Diq. Psa. 128:3, Diq. Job 33:13, Diq. Prv. 7:10, Diq. Cant. 3:4

INDEXES nuq(atäni, 28, 149, Diq. 1 Chron. 6:4, Diq. Psa. 46:3, Diq. Psa. 51:7, Diq. Psa. 72:15, Diq. Psa. 105:10, Diq. Psa. 118:10, Diq. Job 8:21, Diq. Job 33:13, Diq. Job 33:24, Diq. Job 39:18, Diq. Job 40:32, Diq. Job 41:15, Diq. Provo 1:10, Diq. Provo 1:22, Diq. Provo 15:1, Diq. Ruth 4:15, Diq. Cant. 3:4, Diq. Cant. 8:10, Diq. Ecc. 7:26, Diq. Esther 8:9, Diq. Esther 10:3, Diq. Dan. 1:13 al-nuq(a al-fawqäniyya, fawq al-kalima, 28, 149, Diq. 1 Chron. 6:4, Diq. Psa. 132:12 qa(a'a (to disjoin), Diq. 2 Chron. 9:14, Diq. Psa. 3:9, Diq. Psa. 5:9, Diq. Psa. 42:5, Diq. Psa. 74:6, Diq. Ps. 93:1, Diq. Psa. 94:5, Diq. Psa. 119:1, Diq. Psa. 119:15, Diq. Psa. 119:99, Diq. Psa. 128:4, Diq. Psa. 129:1, Diq. Job 21:29, Diq. Ruth 3:9 qa(" 22,137 qämilia, 25 ra's al-kalima, 149, Diq. 1 Chron. 1:1, 2 Chron. 9:14, Diq. 2 Chron. 24:11, Diq. 2 Chron. 25:9, Diq. Psa. 7:6, Diq. Psa. 28:8, Diq. Psa. 51:7, Diq. Psa. 124:5, Diq. Job 1:1, Diq. Cant. 1:17, Diq. Lam. 4:6, Diq. Lam. 4:14, Diq. Ezra 8:21, Diq. Ezra 8:29, Diq. Neh. 1:2 rakiba, tarakkaba, ruküb, 86, 149, Diq. 1 Chron. 9:26, Diq. 1 Chron. 23:6,2 Chron. 4:3, Diq. 2 Chron. 24:11, Diq. 2 Chron. 26:5, Diq.2 Chron. 28:15, Diq. Psa. 7:6, Diq. Psa. 12:7, Diq. Psa. 27:12, Diq. Psa. 51:7, Diq. Psa. 102:14, Diq. Psa. 105:35, Diq. Psa. 138:6, Diq. Job 1:1, Diq. Job 6:9, Diq. Job 6:14, Diq. Job 12:6, Diq. Job 30:3, Diq. Job 40:19, Diq. Provo 14:3, Diq. Ecc. 5:11 lirf (liarrafa, taliarrafa), Diq. 2 Chron. 12:9, Diq. Psa. 51:7, Psa. 72:12, Diq. Provo 25:17 Sabih bi-l-'äkar, 56,149, Diq. Cant. 1:16, Diq. Dan. 9:2 Sabih bi-maf'ül, 101, 149, Diq. 2 Chron. 10:6 Sabih bi-myuddä', 103, 146, 149, Diq Job 41:25

ARABIC TERMS

ta'nil, 59, 149, Diq. 2 Chron. 2:4, Diq. Psa. 68:7, Diq. Job 33:3, Diq. Job 33:20, Diq. Dan. 8:22, Diq. Neh. 13:31 ta'wil, 136, 149, Diq. Psa. 11:3 tadwin, 128, 133, 135, 150, Diq. Psa. 73:10, Diq. Job 19:24, Diq. Ezra 5:3, Diq. Neh. 5:14; see also al-mudawwin ta4kir, 150, Diq. 2 Chron. 2:4, Diq. Job 33:3, Diq. Neh. 13:31 tafsir, 10, 17,20,132,133,135,149,150, Diq. passim taräduf, tarädafa, 47, 48, 71,143,150, Diq. Psa. 45:3, Diq. Psa. 88:17, Diq. Psa. 137:3, Diq. Psa. 149:6, Diq. Job 40:22, Diq. Lam. 2:11 tarjamah, 132, Diq. Psa. 27:11, Diq. Dan. 2:9 ta~rif, 39, 86, 150, Diq. Psa. 12:3, Diq. Psa. 51:7, Diq. Provo 22:21 laläl nuqa(, 28, 149, Diq. 1 Chron. 15:26, Diq. 1 Chron. 23:6, Diq. 2 Chan. 20:7, Diq. Psa. 8:8, Diq. Psa. 12:2, Diq. Psa. 12:3, Diq. Psa. 20:4, Diq. Psa. 25:5, Diq. Psa. 46:3, Diq. Psa. 51:7, Diq. Psa. 60:5, Diq. Psa. 72:15, Diq. Psa. 88:5, Diq. Psa. 102:14, Diq. Psa. 105:10, Diq. Psa. 107:16, Diq. Psa. 117:2, Diq. Psa. 118:3, Diq. Psa. 128:3, Diq. Psa. 132:12, Diq. Job 4:12, Diq. Job 21:29, Diq. Job 33:24, Diq. Job 34:31, Diq. Job 39:24, Diq. Job 41:25, Diq. ProVo 1:10,. Diq. ProVo 24:14, Diq. Ruth 1:9, Diq. Ruth 1:13, Diq. Cant. 2:14, Diq. Cant. 8:10, Diq. Ecc. 7:26, Diq. Lam. 4:1, Diq. Esther 10:3, Diq. Dan. 2:23, Diq. Neh. 6:11, Diq. Neh. 9:37 waqf, 30, 33, 35, 148, Diq. 2 Chron. 24:11, Diq. Psa. 7:6, Diq. Psa. 76:12, Diq. Psa. 77:11, Diq. Lam. 4:6, Diq. Ezra 8:25 wäsi' al-'a~ruf, 78, Diq. Psa. 44:18 wa~f, 94, 96,147, Diq. 1 Chron. 28:2, Diq. 2 ChrQn. 4:3, Diq. 2 Chron. 4:7, Diq. 2 Chron. 8:6, Diq. 2 Chron. 9:18, Diq. 2 Chron. 11:10, Diq. 2 Chron. 24:8, Diq. Psa. 3:9, Diq. Psa. 19:10, Diq. Psa. 65:2, Diq. Psa. 73:16, Diq. Psa. 74:15,

545

Diq. Psa. 91:3, Diq. Psa. 119:43, Diq. Job 13:10, Diq. Job 20:18, Diq. Job 27:7, Diq. Job 30:25, Diq. Provo 15:1, Diq. Provo 30:28, Diq. Ruth 1:2, Diq. Ruth 4:15, Diq. Cant. 8:2, Diq. Lam. 2:4, Diq. Ezra 8:27, Diq. Neh. 1:2 waw al-nasaq, 92, 146, 147, Diq. Ezra 3:10 wazn, 40, 42, 82, 87,147, Diq. passim zä'id, 45, 74, 76, 85,101, 148, Diq. 1 Chron. 9:26, Diq. 2 Chron. 3:11, Diq. 2 Chron. 9:14, Diq. 2 Chron. 17:12, Diq. 2 Chron. 30:3, Diq. 2 Chron. 32:30, Diq. Psa. 3:3, Diq. Psa. 8:7, Diq. Psa. 19:13, Diq. Psa. 23:5, Diq. Psa. 48:14, Diq. Psa. 50:23, Diq. Psa. 57:2, Diq. Psa. 65:2, Diq. Psa. 68:3, Diq. Psa. 72:15, Diq. Psa. 77:4, Diq. Psa. 88:17, Diq. Psa. 89:45, Diq. Psa. 101:5, Diq. Psa. 104:12, Diq. Psa. 116:15, Diq. Psa. 118:18, Diq. Psa. 124:3, Diq. Psa. 137:7, Diq. Psa. 138:6, Diq. Psa. 139:11, Diq. Psa. 140:9, Diq. Job 3:25, Diq. Job 5:16, Diq. Job 5:18, Diq. Job 8:2, Diq. Job 9:15, Diq. Job 9:18, Diq. Job 15:27, Diq. Job 19:2, Diq. Job 24:21, Diq. Job 31:33, Diq. Job 31:35, Diq. Job 34:16, Diq. Job 38:36, Diq. Job 39:2, Diq. Job 42:13, Diq. ProVo 1:20, Diq. ProVo 5:22, Diq. Provo 6:19, Diq. Provo 24:28, Diq. Provo 26:7, Diq. Ruth 1:13, Diq. Cant. 1:7, Diq. Cant. 3:4, Diq. Ecc. 3:18, Diq. Ecc. 4:2, Diq. Ecc. 12:5, Diq. Lam. 1:1, Diq. Lam. 1:16, Diq. Lam. 4:10, Diq. Lam. 4:14, Diq. Lam. 4:17, Diq. Esther 3:8, Diq. Dan. 2:11, Diq. Ezra 8:29, Diq. Ezra 10:16, Diq. Neh 2:7, Diq. Neh 12:38, Diq. Neh 12:44, Diq. Neh 12:47 ziyäda, 45, 47, 148, Diq. Psa. 34:15, Diq. Psa. 76:12, Diq. Psa. 81:6, Diq. Psa. 94:20, Diq. Psa. 105:10, Diq. Job 7:14, Diq. Job 15:29, Diq. Job 34:33, Diq. Provo 13:6, Diq. Ruth 4:16, Diq. Lam. 1:16, Diq. Ezra 10:16, Diq. Neh. 9:12

546

INDEXES

5. Biblical references The numbers refer to pages.

Gen. 1:5 Gen. 1:14 Gen. 1:26 Gen. 2:15 Gen. 2:19 Gen. 2:23 Gen. 2:34 Gen. 3:16 Gen. 6:8 Gen. 7:4 Gen. 7:19 Gen. 8:9 Gen. 9:5 Gen. 9:16 Gen. 9:25 Gen. 13:6 Gen. 13:18 Gen. 14:16 Gen. 14:18 Gen. 14:20 Gen. 15:6 Gen. 15:9 Gen. 16:1 Gen. 16:7 Gen. 16:8 Gen. 16:9 Gen. 16:11 Gen. 16:15 Gen. 17:10 Gen. 17:14 Gen. 17:26 Gen. 18:1 Gen. 18:17 Gen. 19:2 Gen. 19:32 Gen. 21:12 Gen. 21:14 Gen. 23:6 Gen. 23:12 Gen. 24:17 Gen. 24:20 Gen. 24:47 Gen. 24:49 Gen. 24:65 Gen. 25:23 Gen. 26:18 Gen. 26:26 Gen. 26:29 Gen. 27:19 Gen. 27:29

33, 192 145 456 200 422 106, 498, 500n. 236 194,468 33, 34, 192, 388 346 43, 51,290 236 520 256 456 104, 184 388n. 130, 184 462n. 84,482 108,404 466 526 87,124,320,322 522 448 452 36,262 290 196,202,246,386 45,218 388n. 174 38, 300, 368 93,410 514 374 304 116,294 410 49, 352 127,452 127,452 256 232 272 432 59,418,450, 494n. 44,200 32,51,306,316

Gen. 27:34 Gen. 28:9 Gen. 28:18 Gen. 29:19 Gen. 29:21 Gen. 30:38 Gen. 31:7 Gen. 31:28 Gen. 31:29 Gen. 31:30 Gen. 31:39 Gen. 32:5 Gen. 32:9 Gen. 32:31 Gen. 32:32 Gen. 33:11 Gen. 34:8 Gen. 35:1 Gen. 36:12 Gen. 36:16 Gen. 37:3 Gen. 39:7 Gen. 39:11 Gen. 39:14 Gen. 39:18 Gen. 39:21 Gen. 41:13 Gen. 41:51 Gen. 42:1 Gen. 42:33 Gen. 42:37 Gen. 43:8 Gen. 43:26 Gen. 45:9 Gen. 45:12 Gen. 47:6 Gen. 47:13 Gen. 48:11 Gen. 48:16 Gen. 49:10 Gen. 49:21 Gen. 49:25 Gen. 50:1 Exod. 1:16 Exod.2:6 Exod.2:19 Exod.2:20 Exod.2:23 Exod.4:10

220 75 422 210 452 59, 500 374,440,480 194 304 162,488 68,474 424 172 316 316 410 520 428 160n. 160n. 288 44, 200, 208, 276n., 400 182 320 164 514 346 410 166 256 210 59,486 38, 368 210 280 296 374 53, 338 514 200,264,440 240 113,296,438 48, 358 392 422 350n. 448 141, 524 176

547

BIBLICAL REFERENCES Exod.4:22 Exod.6:10 Exod.6:12 Exod.7:21 Exod.8:6 Exod.9:15 Exod. 11:5 Exod. 12:20 Exod.12:39 Exod.12:40 Exod.14:25 Exod.14:3 Exod.15:1 Exod. 15:17 Exod.15:2 Exod.15:8 Exod.16:14 Exod.16:20 Exod. 18:9 Exod. 18:19 Exod.18:26 Exod.19:9 Exod. 19:10 Exod. 19:19 Exod.20:6 Exod.20:17 Exod.20:19 Exod.20:20 Exod.21:19 Exod.21:20 Exod.23:4 Exod.23:15 Exod.23:19 Exod.24:5 Exod.25:7 Exod.25:29 Exod.25:33 Exod.25:40 Exod.26:17 Exod.26:26 Exod.27:20 Exod.27:30 Exod.28:3 Exod.28:17 Exod.28:42 Exod.29:13 Exod.29:35 Exod.29:37 Exod.29:42 Exod.30:1 Exod.30:23 Exod.31:4 Exod.31:14

218,220n. 38, 300, 368 176 96,105,260 96,105,260 386 230 65,96,450 47,484 95,450 99,117,238 408 79,298,436 73,308,416 70,71,232,494 36,262 166,400,508 228 358 51, 316 56,62,430,450 164 1370. 2620. 160 202 37, 248 141, 524 214, 332 100,238 186 226 252 416 67,312 168 354 172 352 416 170 106 256 67, 119, 180, 312, 416 278 214 466 456 106, 170 4900. 464 30,72,166,216 32,346,414

Exod. 31:15 Exod.32:18 Exod.34:7 Exod.34:8 Exod.34:24 Exod.34:33 Exod.35:2 Exod.36:10 Exod.36:31 Exod.37:16 Exod.39:10

105,488 304 160 770. 478 48,278 105,488 174 119, 180,416 180 119, 180,416

Lev.2:2 Lev.5:9 Lev.6:3 Lev.6:4 Lev.6:10 Lev.6:14 Lev.7:9 Lev.l0:13 Lev. 10:19 Lev. 11:3 Lev. 11:32 Lev. 11:39 Lev.12:4 Lev.13:4 Lev.13:20 Lev. 13:35 Lev.13:42 Lev.13:51 Lev.16:1 Lev.16:2 Lev.17:5 Lev. 19:11 Lev.20:16 Lev.21:1 Lev.23:36 Lev.25:3 Lev.25:32 Lev.26:1 Lev.26:18 Lev.26:26 Lev.26:31 Lev.26:36 Lev.27:33

356 156,278 328 75 356,378,434 272 328,428 208,462 92, 164 428 105,488 94,141,524 44, 200 88, 264, 394 109,336 94,141,524 47,262,306,478 420 94,141,524 127,272 416 108, 216 200 113,244 240 127, 160 302 71,408 354 200 176 198,372,518 350

NUffi.l:lO NUffi.3:27 NUffi.3:46 NUffi.4:6 NUffi.4:23 NUffi.4:7 NUffi.5:2 NUffi.6:25

302 160 316 316 256 180,280 113,244 113, 296, 438

548

INDEXES

Num.8:16 Num.8:24 Num.1O:29 Num.1O:33 Num.11:4 Num.11:6 Num.11:7 Num.11:16 Num.ll:18 Num.ll:33 Num.15:3 Num.15:8 Num.16:2 Num.16:15 Num.17:11 Num.17:20 Num.17:23 Num.17:25 Num.18:13 Num.18:29 Num.21:1 Num.21:4 Num.22:6 Num.22:32 Num.23:7 Num.23:8 Num.23:18 Num.23:21 Num.23:28 Num.24:4 Num.24:5 Num.26:5 Num.27:1 Num.28:3 Num.28:10 Num.30:3 Num.32:42 Num.34:2 Num.35:19 Num.35:22 Num.36:5 Num.36:11 Deut. 1:33 Deut. Deut. Deut. Deut. Deut. Deut. Deut. Deut.

2:20 2:28 2:30 3:23 3:24 6:4 7:12 7:13

230 256 210 236 262 200 520 424 494 392 122,266 122,206,266 104,262, 316 29, 124, 174, 324, 490 110,366 308 472 95, 238 95,244 69,246 48,394 256 480 372 110,111,366 110,111,366 36 400 214 306 56,242,388 230 59,500 102,244 67,252 55, 260 88,394 102,119,180,512 200 486 506 168 50, 252, 402, 404, 444 119, 180 92,133,442 470 152 308 174 208 272

Deut. 7:22 Deut. 9:14 Deut. 9:21 Deut. 12:23 Deut. 13:6 Deut. 14:5 Deut. 14:17 Deut. 15:12 Deut. 17:15 Deut. 19:8 Deut. 20:2 Deut. 21:12 Deut. 21:17 Deut. 22:16 Deut. 22:23 Deut. 24:17 Deut. 25:4 Deut. 25:11 Deut. 28:8 Deut. 28:22 Deut. 28:48 Deut. 28:51 Deut. 28:54 Deut. 28:59 Deut. 28:65 Deut. 29:19 Deut. 29:27 Deut. 30:11 Deut. 31:29 Deut. 32:4 Deut. 32:6 Deut. 32:7 Deut. 32:10 Deut. 32:13 Deut. 32:15 Deut. 32:15 Deut. 32:41 Deut. 33:3 Deut. 33:10 Deut. 34:4

198 188 128,170,484 484 412 70,238 67,316 526 412 33, 192 452 504 230 128, 320 105, 106, 488, 500 202 426 484 48,278 170 93,410 93,410 514 73,160,344 170 418 220 164,486,488 332 226n. 35,324, 420 32,288,414 34,322 318,324 35,89 44,88,162,298 442 288,434 278

Josh.2:4 Josh.2:7 Josh.4:6 Josh.7:7 Josh.7:9 Josh.8:11 Josh.1O:24 Josh. 11:16 Josh. 11:20 Josh.22:17

422 109, 110, 336 43,44,208 418 494n. 514 103,416 57,454 93,410 45,160,264,434

Jud.4:20 Jud.4:21

93,410 454

549

BIBLICAL REFERENCES Jud.5:7 Jud.5:12 Jud.6:31 Jud.6:39 Jud.8:2 Jud.8:9 Jud.9:29 Jud. 12:5 Jud. 13:5 Jud.14:9 Jud. 14:17 Jud. 14:20 Jud. 16:14 Jud.16:25 Jud. 16:28 Jud. 18:14 Jud. 18:25 Jud.20:16 Jud.21:21

256 36,214 69,246 48,358 232 164 436 448 222 474 188 432 101, 162,512 52,250 100, 109,214,238 118, 180 370 416n. 105,488

1 Sam. 1 Sam. 1 Sam. 1 Sam. 1 Sam. 1 Sam. 1 Sam. 1 Sam. 1 Sam. 1 Sam. 1 Sam. 1 Sam. 1 Sam. 1 Sam. 1 Sam. 1 Sam. 1 Sam. 1 Sam. 1 Sam. 1 Sam. 1 Sam. 1 Sam. 1 Sam. 1 Sam.

1:5 1:9 1:24 2:4 2:12 6:12 7:12 7:17 10:3 10:5 13:20 13:28 14:33 15:9 15:23 15:33 17:11 17:15 17:47 20:30 25:17 28:15 28:15 28:16

522 44,94,141,200,524 378 390n. 302 59, 500 340 312 462 336 240 436 334 366 370 480 352 434 46,282,302 328,428 97,336 436 61,87,240,320 220

2 Sam. 2 Sam. 2 Sam. 2 Sam. 2 Sam. 2 Sam. 2 Sam. 2 Sam. 2 Sam.

1:21 4:4 6:19 7:18 9:3 9:12 13:12 13:15 13:39

142 254 166 162 254 37, 248, 262n. 494n. 124, 320 107, 137,260,466

2 Sam. 2 Sam. 2 Sam. 2 Sam. 2 Sam. 2 Sam.

15:5 19:43 19:43 21:16 22:13 22:26

37,292 460 72,480,404,518 200 340 236

1 Kings 1 Kings 1 Kings 1 Kings 1 Kings 1 Kings 1 Kings 1 Kings

1:3 5:25 6:29 7:6 14:15 18:44 19:10 20:31

462 170 246 470 276 108,284 332 160

2 Kings 2 Kings 2 Kings 2 Kings 2 Kings 2 Kings 2 Kings 2 Kings 2 Kings 2 Kings 2 Kings

2:3 2:8 4:41 6:9 9:17 11:4 11:5 11:13 16:14 20:1 23:17

139,394 348 408 162 36 188 188 504 101, 162 79,298 101,512

Isa. Isa. Isa. Isa. Isa. Isa. Isa. Isa. Isa. Isa. Isa. Isa. Isa. Isa. Isa. Isa. Isa. Isa. Isa. Isa. Isa. Isa. Isa. Isa. Isa. Isa.

1:2 1:6 1:18 1:21 1:26 1:31 3:9 5:14 5:19 6:7 7:2 7:11 7:18 7:20 8:4 9:4 10:13 10:32 11:2 11:14 13:16 15:3 16:8 17:10 18:5 19:5

520 56, 242 79, 218 252,474 252 306 62, 374, 488 47 436 300 378, 430 208 378 135, 222 194 310 408 216,246 376 238,248 420 47, 346 232 490 196,202,386,460 470

550 Isa. Isa. Isa. Isa. Isa.

19:10 21:2 22:6 23:2 23:11

Isa. 24:4 Isa. 24:7 Isa. 24:9 Isa. 24:12 Isa. 25:6 Isa. 25:11 Isa. 26:19 Isa. 26:20 Isa. 27:10 Isa. 28:6 Isa. 28:8 Isa. 28:9 Isa. 28:16 Isa. 29:13 Isa. 29:21 Isa. 30:1 Isa. 30:2 Isa. 30:9 Isa. 30:15 Isa. 30:28 Isa. 31:4 Isa. 31:5 Isa. 32:4 Isa. 33:1 Isa. 33:6 Isa. 33:21 Isa. 34:10 Isa. 34:11 Isa. 34:17 Isa. 38:14 Isa. 38:16 Isa. 40:26 Isa. 42:11 Isa. 42:13 Isa. 42:22 Isa. 42:25 Isa. 43:1 Isa. 44:2 Isa. 44:13 Isa. 45:4 Isa. 45:8 Isa. 46:3 Isa. 47:10 Isa. 48:1 Isa. 48:11 Isa. 49:6

INDEXES 224 88, 264, 342 346 77, 520 50, 252, 402, 404, 416, 488 51,296 256,446 288 70,238 348 396 68, 119, 180,474 36,476 99,234 444 378 514 178 141,524 80, 312 480 248 30,65,234 58, 176, 222, 280, 294 488 256 81 95,420 76,372,374 128,162,294 180 244 67,316 398 292,3500. 408 344 418,442 102, 113, 123,206, 212,238 454 244 186 272, 356 190 49,270,370 96,226,476 328,392,414 272 194,488 346 81, 182

Isa. 49:21 Isa. 50:3 Isa. 51:2 Isa. 51:21 Isa. 52:2 Isa. 52:7 Isa. 52:12 Isa. 53:5 Isa. 53:7 Isa. 53:10 Isa. 54:4 Isa. 54:9 Isa. 54:13 Isa. 54:14 Isa. 56:3 Isa. 56:3 Isa. 57:6 Isa. 57:10 Isa. 58:10 Isa. 58:13 Isa. 59:15 Isa. 60:4 Isa. 60:16 Isa. 61:11 Isa. 62:7 Isa. 63:1 Isa. 63:3 Isa. 63:7 Isa. 64:6 Isa. 66:24

69,71,278,438,516 420 109,216,270 128, 290 486 250 236 99,234,328 428 268 328 274 95,244 484 332 88 190,252 452 428 99,234 97, 336 448 252 306 216,310,506 170 51,296 340 470 220

ler. 1:10 ler. 1:17 ler.4:24 ler.5:6 ler.5:10 ler.5:13 ler.5:22 ler. 6:27 ler. 6:29 ler. 8:7 ler. 9:4 ler.9:19 ler. 10:15 ler. 11:16 ler. 12:5 Jer. 14:3 Jer. 14:14 ler. 14:17 ler. 14:18 Jer. 16:3 Jer. 16:13 Jer. 17:17 Jer. 17:18

256 77 47,71,306,356,478 3260. 224 420 288 99, 166 478 320 77 448 170 480 61,270,390,468 520 368 111,476 514 494 326 59,494 220,470

551

BIBLICAL REFERENCES Jer. 18:23 Jer.22:3 Jer.25:34 Jer.27:20 Jer.27:22 Jer.29:25 Jer.29:8 Jer.31:2 Jer.31:18 Jer.31:22 Jer.31:32 Jer.40:16 Jer.43:10 Jer.44:25 Jer.46:14 Jer.46:24 Jer.48:45 Jer.49:16 Jer.49:25 Jer.49:25 Jer. 49:25 Jer.49:25 Jer.49:25 Jer.49:28 Jer.49:31 Jer.50:6 Jer.50:11 Jer.50:14 Jer.50:24 Jer.51:30 Jer.52:21

272 99, 166 57, 268 50,402,404 378 466 196 34, 388 460 216, 246 93,410 4940. 186 59, 500 238 298, 350 104,318 184 232 254 494 70

Ezek.2:2 Ezek.2:4 Ezek.3:18 Ezek.4:9 Ezek.4:10 Ezek.5:12 Ezek.5:15 Ezek.5:16 Ezek.6:9 Ezek.7:19 Ezek.8:6 Ezek.9:4 Ezek.13:20

356 356 164 328 238 264 88, 162 164 80 380 524 3960. 66, 256, 264, 298, 440 462 462 176 346 420 68,404 194 470

Ezek.16:4 Ezek.16:7 Ezek.17:7 Ezek.17:22 Ezek.19:7 Ezek.20:18 Ezek.20:30 Ezek.21:11

71

55, 250 440 2600. 406 482 486, 488 470 400

Ezek.21:15 Ezek.21:28 Ezek.21:32 Ezek.21:33 Ezek.22:25 Ezek.22:26 Ezek.22:29 Ezek.23:3 Ezek.23:48 Ezek.24:6 Ezek.24:21 Ezek.25:8 Ezek.26:7 Ezek.26:17 Ezek.27:3 Ezek.27:10 Ezek.28:16 Ezek.31:3 Ezek.32:7 Ezek.32:16 Ezek.32:20 Ezek.32:26 Ezek.32:30 Ezek.34:27 Ezek.36:3 Ezek.36:32 Ezek.37:7 Ezek.37:13 Ezek.38:8 Ezek.40:43 Ezek.45:12 Ezek.45:16 Ezek.46:17 Ezek.47:5 Ezek.47:7 Ezek.47:12

59,4380. 37,292 482 274 306 346 96,226,476 348 45, 160 398 346 484 456 82, 302 174 346 50,404 332 438 37,50,236,288 55,250,314 32,414 232 392,412 418 520 59,60,378,500 44,200 316 490,522 506 102, 180,512,514 426 34, 396 162 290

Hos.2:7 Hos.2:25 Hos.4:14 Hos.8:9 Hos.9:7 Hos.9:16 Hos.10:2 Hos.IO:10 Hos. 11:8 Hos.14:2 Hos.14:3

71,316 92, 164 114, 116, 117,254, 294 300 66,434 30,67,252 246,310 482 84,482 294 352

Joe14:4 Joe14:6

346 206

Amos 1:11

208

552

INDEXES

Amos Amos Amos Amos Amos Amos Amos

2:12 2:13 3:6 5:15 6:6 7:17 9:10

128,129,322,518 79,282 115,260,294 326 166 278 190,252

Obad.l:7 Obad.l:12 Obad.l:20

346 392 264

Jonah 3:2 Jonah 4:2

104, 262 178

Micah Micah Micah Micah Micah Micah Micah Micah Micah

382n. 30,252,416 500 69,434,438 202 242 428 226 66

1:4 1:6 2:4 2:8 2:12 4:10 6:13 7:10 9:3

Nahum 3:8

456

Hab. Hab. Hab. Hab. Hab. Hab. Hab.

480 35,58,61,210,226 418 186 400 62,332 33, 192

1:4 1:8 1:15 2:6 2:8 2:17 3:11

Zeph.2:9 Zeph.3:14

400 44,314,478

Zech.2:4 Zech.3:7 Zech.7:2 Zech.7:14 Zech.IO:10 Zech.11:17

482,484 30,246 298 55,260 88, 332 272

Mal. Mal. Mal. Mal.

44,424 236 102, 244 406

1:2 2:5 3:17 3:20

1 Chron. 1 Chron. 1 Chron. 1 Chron.

1:1 1:15 1:36 3:5

127, 160 160,164 160 45, 160

1 Chron. 1 Chron. 1 Chron. 1 Chron. 1 Chron. 1 Chron. 1 Chron. 1 Chron. 1 Chron.

4:18 5:20 6:4 9:26 9:29 9:31 9:32 12:9 12:18

1 Chron. 1 Chron. 1 Chron. 1 Chron. 1 Chron. 1 Chron. 1 Chron. 1 Chron.

12:33 12:34 13:3 14:2 14:14 15:22 15:26 15:27

1 Chron. 1 Chron. 1 Chron. 1 Chron. 1 Chron. 1 Chron. 1 Chron. 1 Chron. 1 Chron. 1 Chron. 1 Chron. 1 Chron. 1 Chron. 1 Chron. 1 Chron. 1 Chron. 1 Chron. 1 Chron. 1 Chron. 1 Chron. 1 Chron.

16:12 17:10 19:4 19:15 20:4 20:6 22:3 23:6 23:22 24:3 25:8 26:6 27:2 27:12 28:2 28:17 28:19 29:14 29:16 32:15 33:28

206 162,488 73, 162 101, 162 362 162, 360n. 162 70,238 76, 88, 111, 162, 164,312 164 200 164 50, 164 92, 164 99, 164 30,72,166,216,486 43, 55, 166, 302, 400,508 482 92, 168 166 166 200 304 30,69,246 166 168 166 166 168 168 168 97, 168 168 170,172 42, 168 196n. 166 168

2 Chron. 2 Chron. 2 Chron. 2 Chron. 2 Chron. 2 Chron. 2 Chron. 2 Chron. 2 Chron. 2 Chron. 2 Chron. 2 Chron. 2 Chron.

1:10 2:1 2:4 2:7 2:9 3:3 3:10 3:11 4:3 4:7 4:13 4:17 4:21

170 170 106,170 36,214 170 170 170 172 98, 103, 172, 178 172 172 172,174 174

553

BIBLICAL REFERENCES 2 Chran. 6:1 2 Chran. 6:18 2 Chran. 6:28 2 Chran. 6:41 2 Chran. 6:42 2 Chran. 7:1 2 Chran. 8:6 2 Chran. 8:16 2 Chran. 9:4 2 Chran. 9:14 2 Chran. 9:15 2 Chran. 9: 16 2 Chran. 9: 18 2 Chran. 9:21 2 Chran. 9:25 2 Chran. 10:6 2 Chran. 10:7 2 Chran. 10: 10 2 Chran. 10:15 2 Chran. 10:16 2 Chran. 11:10 2 Chran. 12:9 2 Chran. 14:6 2 Chran. 14:10 2 Chran. 14:16 2 Chran. 15:8 2 Chran. 15:16 2 Chran. 16:12 2 Chran. 16:14 2 Chran. 17:2 2 Chran. 17: 11 2 Chran. 17:12 2 Chran. 18:29 2 Chran. 19:7 2 Chran. 20:7 2 Chran. 20:22 2 Chran. 20:34 2 Chran. 20:35 2 Chran. 21:11 2 Chran. 22:11 2 Chran. 23:4 2 Chran. 23:8 2 Chran. 24:6 2 Chran. 24:7 2 Chran. 24:8 2 Chran. 24:11 2 Chran. 24: 12 2 Chran. 24: 14 2 Chran. 24:25 2 Chran. 24:27 2 Chran. 25:9 2 Chran. 25:16 2 Chran. 25:17 2 Chran. 25:24

174 174 174 176 58,286,424 176 139, 176 98, 176 178 180 178 178 178 180 180 180 182 37, 75, 182 182 184 184 81, 184 139, 184 184 104 119, 130, 184 184 184,468 186 186 186 186 186 186 186 186 186 51, 186 188 188 188 188 188 188 97, 190 49,190,346,370 190 190, 192 192 192 192 192 192 194

2 Chran. 2 Chran. 2 Chran. 2 Chran. 2 Chran. 2 Chran. 2 Chran. 2 Chran. 2 Chran. 2 Chran. 2 Chran. 2 Chran. 2 Chran. 2 Chran. 2 Chran. 2 Chran. 2 Chran. 2 Chran. 2 Chran. 2 Chran. 2 Chran. 2 Chran. 2 Chran. 2 Chran. 2 Chran. 2 Chran. 2 Chran. 2 Chran. 2 Chran. 2 Chran. 2 Chran. 2 Chran. 2 Chran. 2 Chran. 2 Chran. 2 Chran. Psa. 1:1 Psa. 1:3 Psa. 1:4 Psa.2:2 Psa.3:3 Psa.3:9 Psa.4:2 Psa.4:3 Psa.4:4 Psa.4:7 Psa.4:8 Psa.5:2 Psa.5:7 Psa.5:8 Psa.5:9 Psa.6:3 Psa.7:1

26:5 26:7 26:15 27:4 28:1 28:15 29:6 29:11 29:17 29:19 29:27 29:28 29:35 29:36 30:3 30:18 30:35 31:3 31:7 32:1 32:8 32:21 32:24 32:28 32:30 33:7 33:9 33:19 34:12 34:17 34:25 34:27 34:28 36:16 36:21 36:23

194 288 194 194 196 84, 178 196 196 196 196,202 196 196 198 103, 198 198 198 296 198,494 31,198 44,200 200 200 79, 298 200 46,85,200,272 200 202 202 202 202 202 202 99, 202 204 204 386 206 206 113, 123, 206, 212 206 71,206 121,206,238n. 30,43,60,208,518 43, 208 208 210 61, 112,210 69,210,258,294 100, 138, 210 100, 138,210 212,370 61,75,212 220

554

INDEXES

Psa.7:2 Psa.7:3 Psa.7:6 Psa.7:8 Psa.7:9 Psa.7:11 Psa.7:12 Psa.7:15 Psa.8:2 Psa.8:7 Psa.8:8 Psa.9:1 Psa.9:2 Psa.9:3 Psa.9:7 Psa.9:14 Psa.9:17 Psa.9:18 Psa.9:20 Psa.9:21 Psa.1O:8 Psa.lO:lO Psa.11:2 Psa. 11:3 Psa.11:6 Psa. 11:7 Psa. 12:2 Psa. 12:3 Psa.12:4 Psa. 12:7 Psa.12:9 Psa. 14:6 Psa. 15:10 Psa. 16:1 Psa. 16:2 Psa. 16:3 Psa.16:4 Psa. 16:5 Psa. 16:6 Psa. 17:1 Psa. 17:11 Psa. 17:14 Psa. 17:2 Psa. 17:3 Psa. Psa. Psa. Psa. Psa. Psa. Psa.

17:5 17:7 17:9 18:2 18:3 18:4 18:12

212 113, 123, 212n. 31, 35, 58, 61, 85, 132,214,450 109,216 89,318 256 366 109,216 216 44,46,50,51,220, 292 64, 72, 216 218 218 218 138,220 35,220 60,220 222,446 58,222,248 71, 134, 135,222 76,222,224n. 222,224n. 52, 224 136,224 224,242 96,224 32,58,72,226 69,228 66,228 86,228 228 228 324 35,220 89,135,230 230 53, 112,232 232 70,71,232,494 44,200 232 232 104,232 44, 232, 298, 298, 312,330 232 232, 348 41,232 30, 136,234 61,234 43, 54, 114, 118,234 234

Psa. 18:14 Psa. 18:15 Psa.18:18 Psa. 18:23 Psa. 18:26 Psa. 18:27 Psa. 18:35 Psa. 18:36 Psa. 18:48 Psa. 19:1 Psa.19:4 Psa. 19:5 Psa. 19:6 Psa.19:8 Psa.19:10 Psa. 19:12 Psa. 19:13 Psa.19:14 Psa.20:4 Psa.21:2 Psa.21:3 Psa.21:4 Psa.21:7 Psa.21:14 Psa.22:1 Psa.22:3 Psa.22:6 Psa.22:9 Psa.22:10 Psa.22:16 Psa.22:20 Psa.22:30 Psa.22:31 Psa.23:5 Psa.24:8 Psa.25:5 Psa.25:6 Psa.25:20 Psa.26:6 Psa.26:12 Psa.27:2 Psa.27:3 Psa.27:6 Psa.27:8 Psa.27:9 Psa.27:11 Psa.27:12 Psa.28:4 Psa.28:8 Psa.30:2 Psa. 30:6 Psa.30:7 Psa. 31:3

65,234 112, 120, 234 74, 234 74 53, 54, 109, 236 53, 109, 110, 236 41,236,258,376 67,236, 262n., 384 79,238 238 99,114, 117,238 238 238 95,238 98, 141, 238 518 70, 238 63,240 61,240,270,320, 436 240 240 240 240 240 240 240 56, 132 242 242,414 390 67,136,304 242 102, 244 244, 276 95,244 244 65,246 58,200,286 109,242,246 69,246,248 41,246 246 124,246 136, 230, 246 141 248 248 37,248,262n. 69, 248, 502n. 41,250,270 95,238 250 162

BIBLICAL REFERENCES

Psa.31:24 Psa.32:1 Psa.32:5 Psa.32:6 Psa.32:9 Psa.32:37 Psa.33:1 Psa.34:10 Psa.34:15 Psa.34:17 Psa.34:19 Psa.34:21 Psa.35:1 Psa.35:5 Psa.35:14 Psa.35:15 Psa.35:16 Psa.35:17 Psa. 35:21 Psa.35:23 Psa.35:26 Psa.35:27 Psa.35:28 Psa.36:2 Psa.36:3 Psa.36:5 Psa.36:13 Psa.37:1 Psa.37:2 Psa.37:14 Psa.37:15 Psa.37:19 Psa.37:20 Psa.37:23 Psa.37:25 Psa.37:35 Psa.37:37 Psa.37:38 Psa.38:2 Psa.38:3 Psa.38:9 Psa.39:4 Psa.39:11 Psa.39:14 Psa.40:3 Psa.40:5 Psa.40:10 Psa.40:11 Psa.40:14 Psa.41:3 Psa.41:4 Psa.41:5 Psa.42:2 Psa.42:5

452 99, 250 81,250 194 250 298 52,75,250 52,250 44,55,250 226 66,252 252 222 113,252 252 254 254 98,254 83 166 222 222 70,254 254 254,486 114, 116, 117,254 254 256 282 256 256 256 256 91,108,216,506 112,125,256 55,258 113,258 252 BI, 137 50,258,376 408,480 258 258 174,454 358 258 121,258 256 162 288 80,258 258,422 96, 105, 107, 258 55, 114, 117,260

Psa.44:17 Psa.44:18 Psa.44:24 Psa.45:1 Psa.45:2 Psa.45:3 Psa.45:5 Psa.45:9 Psa.45:10 Psa.45:12 Psa.45:14 Psa.46:3 Psa.48:14 Psa.48:15 Psa.49:4 Psa.50:1 Psa.50:10 Psa.50:15 Psa.50:23 Psa.51:4 Psa.51:6 Psa.51:7 Psa.51:8 Psa.51:9 Psa.51:19 Psa.52:7 Psa.53:1 Psa.53:6 Psa.55:9 Psa. 55:10 Psa. 55:11 Psa.55:14 Psa.55:15 Psa.55:16 Psa.55:19 Psa.55:21 Psa.55:22 Psa.55:23 Psa.56:1 Psa.56:8 Psa.56:9 Psa.57:2 Psa.57:5 Psa.57:7 Psa.58:2 Psa.58:4 Psa.58:9 Psa.59:10 Psa.60:4 Psa.60:5 Psa.60:6

555 100,260 260,462 326 260 96, 334, 348 47,86,262 262 63,104,262 64,264 264 95, 264 262 76,77,88,264 218 264, 342 112, 122,264 97,266 420 266 278 272 42,57,266,310, 390, 412,468n., 486n., 516n. 74, 270 127,272 58,252,478 272 75, 272 99,272 272 44,53,54,63,202, 236,338,414,506 32,414 43, 54, 272 230 136, 232, 272 274 274 58,226,274,292 43,276 276 276 276 46,276,298 276 278 278 56,278 278 354 278 278 434

556 Psa.60:11 Psa.60:13 Psa.61:8 Psa.62:2 Psa.62:10 Psa.62:12 Psa.63:12 Psa.64:9 Psa.65:2 Psa.65:6 Psa.65:9 Psa.65:10 Psa.65:11 Psa.65:13 Psa.65:14 Psa.66:1 Psa.66:11 Psa.66:12 Psa.66:15 Psa.68:3 Psa.68:7 Psa.68:13 Psa.68:14 Psa.68:15 Psa.68:17 Psa.68:24 Psa.68:28 Psa.68:31 Psa.69:3 Psa.69:4 Psa.69:6 Psa.69:9 Psa.69:19 Psa.71:15 Psa.71:21 Psa.71:23 Psa.72:2 Psa.72:3 Psa.72:12 Psa.72:14 Psa.72:15 Psa.72:16 Psa.72:17 Psa.72:20 Psa.73:1 Psa.73:2 Psa.73:4 Psa.73:9 Psa.73:10 Psa.73:16 Psa.73:18 Psa.73:19

INDEXES

123,126,332,424 494 48,278 71,278 278,280 112, 120,280 280 280 280 280 280 128,280 282 282 48,282 79,282,400 236 282 282 46,282 282 282 284 107, 284 139,284 96,284 284 100,260,286 43, 286, 358, 440, 456 26,50,51,286 58,226 43, 286 57,63,286,322 288 278, 524 37,50,236,288 288 101, 102, 118, 288 288, 288 288 288 290 51,290 290 46,290 290 42,290 98n., 128,290. 108, 290 478 292

Psa.73:28 Psa.74:5 Psa.74:6 Psa.74:7 Psa.74:14 Psa.74:15 Psa.74:19 Psa.74:20 Psa.74:22 Psa.75:3 Psa.75:5 Psa.76:4 Psa.76:5 Psa.76:6 Psa.76:8 Psa.76:11 Psa.76:12 Psa.77:2 Psa.77:3 Psa.77:4 Psa.77:10 Psa.77:11 Psa.77:20 Psa.78:9 Psa.78:25 Psa.78:26 Psa.78:30 Psa.78:41 Psa.78:47 Psa.78:51 Psa.78:65 Psa.78:70 Psa.78:72 Psa.79:8 Psa.79:11 Psa.79:13 Psa.80:6 Psa.80:10 Psa.80:11 Psa.80:14 Psa. 81:1 Psa.81:6 Psa.83:2 Psa.83:16 Psa.83:19 Psa.84:2 Psa.84:3 Psa. 84:11 Psa.85:2 Psa.85:5 Psa.86:4

51, 66, 72, 170, 292, 292,310 37,122,292 122,294 51,270,412 116,294 97, 294, 302 128,294 294 294 296 360 506 296 51,186,296,498 115,296 112,296 35,296,362 298 298 298 298 79, 232, 298 66,298 79, 298 33, 192 300 300 300 458 230 80, 113, 123, 80, 206, 238, 300 300 129, 135, 136, 300 300 220, 300 37, 300 302 272 290,302 55, 302 82, 302 282, 302 134,302 1l0,336 302 304 304 304 93,135,444 304 304

BIBLICAL REFERENCES

Psa.87:3 Psa.87:5 Psa.88:1 Psa.88:5 Psa.88:7 Psa.88:9 Psa.88:13 Psa. 88:16 Psa.88:17 Psa.88:18 Psa.89:9 Psa.89:10 Psa.89:11 Psa.89:23 Psa.89:35 Psa.89:36 Psa.89:40 Psa.89:44 Psa.89:45 Psa.90:1 Psa.90:2 Psa.90:3 Psa.90:6 Psa.90:8 Psa.90:9 Psa.90:10 Psa.90:12 Psa.90:15 Psa.90:17 Psa.91:3 Psa.91:8 Psa.92:11 Psa.92:12 Psa.93:1 Psa.93:3 Psa.93:5 Psa.94:20 Psa.94:5 Psa.94:6 Psa.95:10 Psa.97:4 Psa.99:6 Psa. 101:5 Psa.102:6 Psa.102:7 Psa.102:9 Psa.l02:10 Psa.102:14 Psa. 102:15 Psa.102:21 Psa.103:5 Psa. 103:11 Psa.103:20 Psa.104:4

99,234,460 304 304 33,242,304 236 304 306 306 47,62,262,306 41,232 306 306 52,306 308 308 308 41,308 308 72,308,416 124, 308 266 310 310 44,220,292,310 310 310 310 310 310 80,312 66,312 44,111,312 312 119, 174,312 312 314 55,314 112,125,314 125,314 80 314 518 314 392 316 316 71,316 316 316 316 88, 318 318 514 104,318

Psa. 104:12 Psa. 104:16 Psa.104:23 Psa. 104:35 Psa.105:1O Psa. 105:25 Psa.105:34 Psa. 105:35 Psa.106:11 Psa.106:17 Psa. 106:18 Psa.106:18 Psa. 106:19 Psa.l06:27 Psa.106:36 Psa. 107:1 Psa.107:2 Psa. 107:16 Psa. 107:16 Psa.107:27 Psa. 107:35 Psa.107:40 Psa.108:3 Psa. 109:10 Psa. 109:12 Psa. 109:16 Psa.109:18 Psa. 109:19 Psa.109:23 Psa.110:3 Psa. 111:9 Psa. 112:4 Psa. 113:2 Psa. 113:9 Psa. 114:8 Psa. 115:12 Psa. 115:15 Psa. 115:17 Psa. 116:3 Psa.116:6 Psa. 116:12 Psa. 116:14 Psa. 116:15 Psa.117:2 Psa.118:5 Psa. 118:10 Psa. 118:13 Psa.118:18 Psa. 118:23 Psa. 119:1 Psa.119:5

557 320 302 320 420 87, 113, 124, 320, 378n., 490n. 109, 336 34, 324 34,322 124, 174,324, 490n. 93, 324 135,324 93 93,135,324 484 68,324 324 324 44 51,324,326 141,326,524 125,326 326 326 61,326,306,326 326 54, 224, 326 328 328 514 328 264 127, 160 115, 234n., 328, 520n. 330 125,326 340 29, 118, 322, 490 330 80, 330 44, 232, 298, 312, 320, 330 89, 330 330 70, 330 32,330 98,123,246,332 62, 88, 332 340 214,332 332 120,334 206

558 Psa.119:13 Psa.119:18 Psa.119:20 Psa.119:22 Psa.119:23 Psa.119:43 Psa.119:47 Psa.119:49 Psa.119:57 Psa.119:60 Psa.119:61 Psa.119:94 Psa.119:96 Psa.119:99 Psa. 119: 100 Psa.119:101 Psa. 119: 113 Psa. 119:125 Psa.119:126 Psa.119:128 Psa. 119: 131 Psa. 119:136 Psa. 119:139 Psa. 119:155 Psa.119:174 Psa.119:175 Psa. 120:1 Psa.120:6 Psa. 121:8 Psa.123:4 Psa.124:3 Psa.124:5 Psa.124:6 Psa.125:5 Psa.128:2 Psa. 128:3 Psa.128:4 Psa.129:1 Psa.129:2 Psa.129:6 Psa.130:2 Psa.130:4 Psa.130:7 Psa.132:1 Psa.132:4 Psa.132:8 Psa.132:12 Psa.135:7 Psa.136:9 Psa.137:1 Psa.137:2 Psa.137:3 Psa.137:7 Psa.138:6

INDEXES

334, 334 334 334 334 334 96, 334, 336 334 336 112, 121, 336 121,336 336 125,336 258 120, 338 120, 338 52,306,376 336 125,336 460 53, 338 120, 338 111,476 262 94,338 334 338 340 340 384 340 340 340 340 340 342 278,340,342 120,342 126, 340, 342 126, 342 342 342 342 155,342 55, 342 342 176 73, 344 76,344 344 272, 344, 518 344 80,83,344 49, 155, 346, 370 47, 346, 388n.

Psa.139:2 Psa. 139:3 Psa.139:6 Psa. 139:11 Psa. 139:12 Psa. 139:14 Psa. 139:15 Psa. 139:16 Psa.139:20 Psa. 139:21 Psa. 140:8 Psa.140:9 Psa. 140:10 Psa. 140:11 Psa. 140:12 Psa. 140:14 Psa. 141:1 Psa. 141:2 Psa. 141:3 Psa. 141:8 Psa. 141:10 Psa. 141:19 Psa.142:4 Psa. 143:8 Psa. 144:1 Psa. 144:2 Psa.144:12 Psa. 144:13 Psa.144:14 Psa. 145:6 Psa.145:16 Psa.146:4 Psa.146:6 Psa.146:8 Psa.147:1 Psa. 147:3 Psa. 147:6 Psa. 147:11 Psa. 148:1 Psa. 148:13 Psa.149:2 Psa.149:6 Psa.149:7 Psa.149:8 Psa. 150:2 Psa.150:4 Psa. 150:5

292, 502 346 326 88, 182, 348 348 348 43,348 348 72, 348 348 292 348 350 350 350, 394 226n. 350n. 63, 350 55,350 26,49,352 146, 352 129 236 352 352 352 352,422,526 352,354 27,354,514 244 114, 118, 354 354 29, 118, 322, 490 278 354 354 310 354 51,354 354 356 71,310 356 356 356 356 356

Job Job Job Job Job Job

358 358,416 358 258, 358 358

1:1 1:3 1:10 1:22 2:8 3:3

BIBLICAL REFERENCES

Job 3:5 Job 3:6 Job 3:9 Job 3:18 Job 3:25 Job 4:2 Job 4:5 Job 4:12 Job 4:13 Job 4:18 Job 4:21 Job 5:4 Job 5:5 Job 5:16 Job 5:18 Job 5:23 Job 6:3 Job 6:4 Job 6:7 Job 6:9 Job 6:13 Job 6:14 Job 6:17 Job 6:18 Job 6:21 Job 6:22 Job 6:25 Job 6:26 Job 7:3 Job 7:4 Job 7:6 lob 7:8 Job 7:14 Job 7:15 Job 8:2 Job 8:12 Job 8:16 Job 8:21 Job 9:2 Job 9:13 lob 9:15 Job 9:18 lob 9:25 lob 9:26 lob 10:2 Job 10:22 lob 11:20 lob 12:2 Job 12:6 lob 12:11 Job 12:18 lob 12:21 Job 13:4 Job 13:9

108, 284 48,358 48,278 56, 358 45,358 360 358 74,360 162, 360 360 360 360 360 360 49,360 360 360 360 362 362 141,524 362 362 326 362 157,296,362 362 362 133, 136, 362 89, 91, 364 292 364 364,472 364 364 364, 366 364 278, 366, 410 278 366 111 73,366,432 35, 58, 210, 226 366 202,424 366 366,368 368 368 474,504 368 328 368 38, 368

Job 13:10 Job 13:12 Job 13:17 Job 13:21 Job 13:27 Job 14:2 Job 14:10 Job 14:20 Job 15:12 Job 15:16 Job 15:17 Job 15:22 Job 15:26 Job 15:27 Job 15:28 Job 15:29 Job 15:32 Job 16:10 Job 16:11 Job 16:16 Job 16:19 Job 17:2 Job 17:7 Job 17:9 Job 17:16 Job 18:3 Job 18:7 Job 18:10 Job 18:14 Job 18:15 Job 18:16 lob 18:18 Job 18:19 Job 19:2 Job 19:3 Job 19:13 Job 19:15 Job 19:23 Job 19:24 Job 19:29 Job 20:2 Job 20:6 Job 20:7 Job 20:8 Job 20:9 Job 20:10 Job 20:15 Job 20:17 Job 20:18 Job 20:20 Job 20:23 Job 20:24 Job 20:25 Job 20:26

559 113,368 368 370 370,414 370 370 370 370 276,370 370 49,270,370 306,456 372 372 372,436 372 56, 58, 358 372 372 374 374 62,372,374,480 374 374 376 49,376 376 432 376 376 376 376 290 376 376 376,434 60,376 378 129,322,378,518 378 378 378 378 378 378 380 77,378 378 378 380 380 380 380 104,318,382,514

560 Job 20:27 Job 20:28 Job 21:4 Job 21:5 Job 21:6 Job 21:7 Job 21:11 Job 21:12 Job 21:17 Job 21:29 Job 22:20 Job 22:21 Job 22:26 Job 22:28 Job 22:29 Job 22:30 Job 23:9 Job 23:11 Job 23:12 Job 23:13 Job 23:14 Job 23:16 Job 24:1 Job 24:5 Job 24:14 Job 24:17 Job 24:20 Job 24:21 Job 24:22 Job 24:24 Job 24:25 Job 25:2 Job 25:4 Job 25:5 Job 26:9 Job 26:11 Job 26:13 Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job

27:4 27:7 27:8 27:21 28:4 28:11 29:3 29:10 29:13 29:19 29:21 29:21 29:26 30:3 30:8 30:13

INDEXES

382 382 518 382 382 382 382 470 382 121,382 384 67,236 384 384 384 384,386 386 386 130,386 130,386 354 386 34,386,396 103,390 103,390 388 388 47, 346, 388 474 77,388,520 388 388 388 388 388 310 43, 62, 270, 310, 390,468 390 103,390 390 390 58,226 390,408n. 390 390 392 210 392 91 378 60,392,414 392 392

Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job

30:15 30:17 30:22 30:25 30:30 31:3 31:5 31:7 31:10 31:11 31:12 31:15 31:18 31:20 31:22 31:26 31:27 31:33 31:34 31:35 31:36 31:37 31:40 32:6 32:7 32:10 32:11 32:13 33:3 33:6 33:7 33:13 33:16 33:20 33:21 33:24 33:25 33:26 33:27 33:30 34:8 34:12 34:16 34:18 34:18 34:19 34:20 34:25 34:31 34:32 34:33 35:5 35:6 35:11

392 392 392 392 392 392 138, 139, 394 232 474 108,290 272 394 57, 268, 394 408 88,358,394 388n., 394 48, 394 396 396 34,128,396 396 396 396 398 450 58,286 50, 398, 432 398 106, 398 398 398 57,62,398,502 398 398 398 111,400 166,302,400 400 400 50,402 402 402 402 402 402 402 402 68,404 404 108,404 108,404 312 404 50, 404, 460n.

561

BIBLICAL REFERENCES Job 35:15 Job 36:2 Job 36:19 Job 36:26 Job 36:27 Job 37:9 Job 37:11 Job 37:12 Job 37:16 Job 37:18 Job 37:23 Job 38:4 Job 38:5 Job 38:7 Job 38:9 Job 38:11 Job 38:12 Job 38:16 Job 38:23 Job 38:25 Job 38:28 Job 38:36 Job 38:38 Job 39:4 Job 39:8 Job 39:2 Job 39:13 Job 39:14 Job 39:15 Job 39:16 Job 39:17 Job 39:18 Job 39:23 Job 39:24 Job 39:30 Job 40:2 Job 40:4 Job 40:7 Job 40:13 Job 40:17 Job 40:18 Job 40:19 Job 40:20 Job 40:22 Job 40:23 Job 40:30 Job 40:32 Job 41:8 Job 41:10 Job 41:11 Job 41:15 Job 41:17 Job 41:23 Job 41:25

406 44,324,406 406 130,406 406 352, 372 406 350,456 406 406 296 412 406 406 408 470 408 408 274 63, 202 316,340 71,368,408 408 408 81,414 88,408 408 93,408,410 410 93,410 410 410 410 410 412 412 412 412 412 412 412 412, 504 81,414 32,71,414 77,242,414 416 414 414 388no 414 416 78, 129,416 236 103,416

Job 42:4 Job 42:12 Job 42:13

412 416 416

Provo Provo Provo Provo Provo Provo ProVo

1:1 1:10 1:17 1:20 1:21 1:22 1:28

Provo Provo Provo Provo Provo Provo Provo Provo Provo ProVo Provo Provo Provo ProVo Provo Provo Provo Provo Provo Provo Provo Provo Provo Provo Provo Provo Provo Provo Provo ProVo Provo Provo Provo Provo Provo Provo Provo Provo Provo Provo Provo Provo

1:32 2:12 2:15 2:22 3:8 3:11 3:21 3:33 3:35 4:5 4:6 4:8 4:12 4:13 4:16 4:22 4:25 5:6 5:22 6:1 6:4 6:19 7:10 7:16 7:17 7:20 8:1 8:8 8:9 8:10 8:13 8:17 8:19 8:21 8:22 8:23 8:27 8:28 8:30 9:13 9:18 10:1

418 418 418 46,47,418 47,418 208,418,420 48, 149,266,332, 364 420 194 420 420 72,420 178 420 420 420 422 438 420,448 420 420 422 422 422 422 422 444 342 73,422 422 352,422 422 424 126,426 424 424 424 254,424,486 44,424 280,424 126,426 126,424 426 426 244,426 426 420 316 97, 336

562 Prov.l0:10 Provo 11:9 Prov.11:15 Provo 11:22 Prov.12:8 Provo 12:16 Prov.12:25 Prov.13:2 Prov.13:4 Prov.13:6 Prov.13:7 Prov.13:13 Provo 13:19 Prov.14:3 Prov.14:10 Prov.14:14 Provo 14:19 Prov.14:23 Prov.14:29 Provo 15:1 Prov.15:7 Prov.15:17 Prov.15:30 Prov.16:4 Prov.16:26 Provo 17:1 Prov.17:4 Provo 17:10 Prov.17:15 Prov.17:25 ProVo 18:11 Provo 18:18 Prov.19:7 Provo 19:10 Provo 19:19 Prov.20:16 Prov.20:19 Prov.20:21 Prov.20:25 Prov.20:30 Prov.21:12 Prov.21:22 Prov.21:4 Prov.21:8 Prov.22:8 Prov.22:11 Prov.22:19 Prov.22:21 Prov.23:2 Prov.23:3 Prov.23:8 Prov.23:33 Prov.24:10 Prov.24:14

INDEXES

104, 426 426 426 426 326 316 428 428 422 428 100,260 248,358 428 56,62,428 430 430,474, 516 430 430 430 430 430 430 430 432 398 394 246,430,432 432 402 432 432 73,422 432 194,432 374 432 38, 300 466 434 330 434 434 434 48,262,434 141,524 434 434 434 434 43,45,434 434, 520 104,232 436 436

Prov.24:27 Prov.24:28 Prov.24:31 Prov.25:13 Prov.25:16 Prov.25:17 Prov.25:19 Prov.25:26 Prov.25:4 Prov.26:7 Prov.26:18 Prov.26:21 Prov.26:22 Prov.27:4 Prov.27:5 Prov.27:6 Prov.27:15 Prov.27:25 Prov.27:27 Prov.28:16 Prov.28:18 Prov.29:6 Prov.29:13 Prov.29:25 Prov.30:6 Prov.30:8 Prov.30:9 Prov.30:28 Prov.30:29 Prov.30:31 Prov.30:33 Prov.31:3 Prov.31:7 Prov.31:8 Prov.31:12 Prov.31:13 Prov.31:15 Prov.31:20 Prov.31:30

436 46,61,436 168 436 436 42,414,438,480 69,438 286 436 438 440 242 440 420 466 440 45,264,434 66,256,440,516 440 440 440 80,300,442 442 107,442 434,442 446 92,164,442 444 444 89,444 444 194,444 446 446 57,454 157,300 394 476 446

Ruth 1:2 Ruth 1:9 Ruth 1:11 Ruth 1:13 Ruth 1:15 Ruth 1:20 Ruth 2:1 Ruth 2:2 Ruth 2:7 Ruth 2:8 Ruth 2:9 Ruth 2:10 Ruth 2:16 Ruth 3:3

448 448 89,448 46,89,448 448 448 95,136,450 58,332,450 116,450 57,62,430,450 44,208,452 162 390 126,452

BIBLICAL REFERENCES Ruth Ruth Ruth Ruth Ruth Ruth Ruth Ruth Ruth

3:7 3:9 3:13 3:15 4:1 4:4 4:14 4:15 4:16

Cant. 1:1 Cant. 1:6 Cant. 1:7 Cant. 1:8 Cant. 1:9 Cant. 1:10 Cant. 1:11 Cant. 1:12 Cant. 1:15 Cant. 1:16 Cant. 1:17 Cant. 2:10 Cant. 2:14 Cant. 2:15 Cant. 3:4 Cant. 3:8 Cant. 4:1 Cant. 4:2 Cant. 4:3 Cant. 4:4 Cant. 4:5 Cant. 4:9 Cant. 5:2 Cant. 5:3 Cant. 5:11 Cant. 5:12 Cant. 5:14 Cant. 5:16 Cant. 6:4 Cant. 6:9 Cant. 6:11 Cant. 6:12 Cant. 7:1 Cant. 7:2 Cant. 7:3

49, 352 127,452 59,452 59,452 454 454 59, 500 57,454 129, 454

Cant. 7:4 Cant. 7:8 Cant. 7:9 Cant. 7:10 Cant. 8:2 Cant. 8:10

456 456 456 65,456 456 458 456 456 456 58,456 456 334 81,458 59,452,458 46,76,308,458 364 458 458 458 460 460 460 460 460 460 72,460 466 166 460 460 366,460, 462n., 472 462 462 66,156,462 69, 71, 278, 438, 462, 516 460 462 462 464 464 464

Ecc.l:l

107,466

563

Ecc.l:2 Ecc. 1:15 Ecc.2:1 Ecc.2:5 Ecc.2:26 Ecc.3:18 Ecc.4:2 Ecc.4:10 Ecc.4:14 Ecc.5:10 Ecc.5:11 Ecc.5:15 Ecc.5:19 Ecc.7:26 Ecc.7:28 Ecc.7:29 Ecc.8:1 Ecc.9:1 Ecc.9:7 Ecc.9:11 Ecc.9:12 Ecc.9:17 Ecc.1O:5 Ecc. 10:15 Ecc.1O:17 Ecc. 12:1 Ecc. 12:5 Ecc.12:6 Ecc.12:7

466 466 466 95,238 468 466 468 384 71,468 70,468 52,86,468 468 468 468 43,51,61,270,468 468 468 460,470 36, 214 470 236,470 376 49,470 104,470 470,470 356 470,472 472, 478 472

Lam.l:l Lam.l:3 Lam.l:4 Lam.l:7 Lam.l:8 Lam.l:ll Lam.l:12 Lam.l:13 Lam.l:14 Lam.l:16 Lam. 1:17 Lam.l:19 Lam.l:20 Lam.l:21 Lam.l:22 Lam.2:4 Lam.2:6 Lam.2:8 Lam.2:11 Lam.2:13 Lam.2:14 Lam.2:17 Lam.2:19 Lam.3:2

130,474 352,474 474 434,474 474 228 476 474,476 476 111,476 476 476 71,356,478n. 478 478 30,67,106,252,478 478 264 47,48,262,306,478 478 478 478 44,478 42,480

564

INDEXES

Lam.3:4 Lam.3:8 Lam.3:9 Lam.3:11 Lam.3:17 Lam.3:25 Lam.3:26 Lam.3:33 Lam.3:47 Lam.3:49 Lam.3:52 Lam.3:53 Lam.3:58 Lam.3:59 Lam.3:65 Lam.4:1 Lam.4:3 Lam.4:4 Lam.4:6 Lam.4:10 Lam.4:14 Lam.4:15 Lam.4:17 Lam.4:18 Lam.5:5 Lam.5:6 Lam.5:7 Lam.5:13 Lam.5:21

392 480 250 480 109,272,410 480 480 480 480 480 480 482 502 482 84,482 468,482 482 390 33,482 484 47,484 484 484 484 484 484 362 128,484 113,484

Esther 1:2 Esther 1:5 Esther 1:8 Esther 1:19 Esther 2:3 Esther 2:9 Esther 2:12 Esther 2:15 Esther 2:18 Esther 2:20 Esther 3:8 Esther 3:13 Esther 4:14 Esther 4:16 Esther 5:6 Esther 5:12 Esther 6:3 Esther 6:12 Esther 7:7 Esther 7:9 Esther 8:5 Esther 8:6 Esther 8:8 Esther 8:9

486 52,486 304,486 486 186 71,486,522 486 59,486 488 488 488 162,488 62,374,488 488 105, 488, 500n. 304 488 350 186 29,346,490 282 63, 490, 522 162,488 490,506n.

Esther Esther Esther Esther

9:5 9:19 9:23 10:3

Dan. 1:5 Dan. 1:10 Dan. 1:12 Dan. 1:13 Dan. 1:16 Dan. 1:18 Dan. 2:7 Dan. 2:9 Dan. 2:11 Dan. 2:13 Dan. 2:14 Dan. 2:19 Dan. 2:23 Dan. 2:24 Dan. 2:26 Dan. 2:29 Dan. 2:30 Dan. 2:31 Dan. 2:33 Dan. 2:34 Dan. 2:37 Dan. 2:44 Dan. 2:46 Dan. 2:48 Dan. 3:12 Dan. 3:20 Dan. 3:21 Dan. 3:28 Dan. 3:32 Dan. 4:4 Dan. 4:5 Dan. 4:16 Dan. 4:17 Dan. 4:24 Dan. 5:5 Dan. 5:10 Dan. 5:11 Dan. 5:27 Dan. 6:7 Dan. 6:8 Dan. 6:15 Dan. 6:19 Dan. 7:15 Dan. 7:21 Dan. 7:26 Dan. 8:2 Dan. 8:5 Dan. 8:7 Dan. 8:9

490 248 492 492 284 284, 362 494 59,494 494 494 494 494 494 494 494 496 496 90,496,498 496 496 496n. 496n. 330 496 498 498 498 90,498 498 224n. 166 110,496 390,498 496 498 186,498 498 390 288 496 508 498 496 498 498 498 498 496 498 498 498 47,478 106,498

565

BIBLICAL REFERENCES Dan. Dan. Dan. Dan. Dan. Dan. Dan. Dan. Dan. Dan. Dan. Dan. Dan. Dan. Dan. Dan. Dan. Dan.

8:11 8:14 8:16 8:17 8:22 8:27 9:2 9:5 9:19 9:21 9:23 9:24 9:27 11:4 11:7 11:45 12:2 12:13

212n. 500 500 500 59, 500 152,500 57, 502 110,402 208, 502 126, 502 502 502 502 502 504 256 474, 504

Ezra Ezra Ezra Ezra Ezra Ezra Ezra Ezra Ezra Ezra Ezra Ezra Ezra Ezra Ezra Ezra Ezra Ezra Ezra Ezra Ezra Ezra Ezra Ezra Ezra Ezra Ezra Ezra Ezra Ezra Ezra Ezra Ezra Ezra Ezra

1:9 2:26 2:57 2:62 2:69 3:7 3:10 4:7 4:10 4:11 4:14 4:18 4:23 5:3 5:4 5:8 5:10 5:15 5:17 6:1 6:2 6:12 7:12 7:21 7:25 8:18 8:21 8:25 8:27 8:29 8:31 9:6 9:7 9:9 10:1

506 91,270 462 412, 506, 526 506 240n. 60,92,506 506 508,510 508,510 508 110,496 508 508 508 508n. 510 508 510 510 510 508 510 494 90, 512 38,368 102, 162n., 512 53,59,452,512 107,512 101,512 50, 512 56, 512 514 514 310

Ezra 10:14 Ezra 10:16

304,514 46,62,514

Neh.l:2 Neh.l:6 Neh.2:3 Neh.2:7 Neh.2:8 Neh.3:3 Neh.3:15 Neh.3:36 Neh.4:5 Neh.4:6 Neh.4:7 Neh.4:17 Neh.5:9 Neh.5:14 Neh.5:19 Neh.6:8 Neh.6:11 Neh.6:14 Neh.6:18 Neh.6:19 Neh.8:6 Neh.8:8 Neh.8:11 Neh.9:3 Neh.9:5 Neh.9:12 Neh.9:19 Neh.9:20 Neh.9:22 Neh.9:25 Neh.9:26 Neh.1O:1 Neh.1O:32 Neh.1O:35 Neh.ll:36 Neh.12:8 Neh.12:25 Neh. 12:31 Neh.12:38 Neh.12:44 Neh.12:45 Neh.12:47 Neh. 13:6 Neh.13:7 Neh.13:13 Neh.13:14 Neh.13:15 Neh.13:21 Neh.13:23 Neh.13:29 Neh.13:31

514 514 514 95,514 484 276 43,516 516 516 516 516 516 44 129, 378n., 518 200 518 518 518 262n. 518 198,372,518 15n. 57,77,518 522 115,234,328,520 520 182 520 520 520 520 522 522 522 522 524 524 522 522 522 141,524 71,522 522 524 524 524 524 524 526 526 526

566

INDEXES

6. Reterences to passages trom the Diqduq in chapters 1-7 The numbers refer to pages. Diq. 1 Sam. 4:19 Diq. 2 Sam. 1:21

79 142

Diq. leI. 1:17 Diq. leI. 9:4

76, 77 77

Diq. Ezek. 6:9

80

Diq. 1 Chron. 1:1 Diq. 1 Chron. 3:5 Diq. 1 Chron. 6:4 Diq. 1 Chron. 9:26 Diq. 1 Chron. 12:18 Diq. 1 Chron. 14:2 Diq. 1 Chron. 14:14 Diq. 1 Chron. 15:22 Diq. 1 Chron. 28:2 Diq. 1 Chron. 28:19 Diq. 1 Chron. 29:14 Diq. 2 Chron. 2:4 Diq. 2 Chron. 4:3 Diq. 2 Chron. 4:13 Diq. 2 Chron. 8:6 Diq. 2 Chron. 8:16 Diq. 2 Chron. 9:4 Diq. 2 Chron. 9:14 Diq. 2 Chron. 10:6 Diq. 2 Chron. 10:10 Diq. 2 Chron. 10:15 Diq. 2 Chron. 12:9 Diq. 2 Chron. 14:6 Diq. 2 Chron. 15:8 Diq. 2 Chron. 24:8 Diq. 2 Chron. 25:9 Diq. 2 Chron. 25:24 Diq. 2 Chron. 28:15 Diq. 2 Chron. 29:36 Diq. 2 Chron. 31:7 Diq. 2 Chron. 32:1 Diq. 2 Chron. 32:8 Diq. 2 Chron. 32:30 Diq. 2 Chron. 34:25 Diq. 2 Chron. 34:28 Diq. 2 Chron. 3"4:7

127 45 29, 73 101 76, 88 50 92 99 97 72 42 106 103 119 139 98 94 102,119 101 37, 75 70,81,91, 100 75,81,80 104,139 119 98 33 83 95 103 32 45 64 46, 85 91 99 45, 63

Diq. Diq. Diq. Diq.

83 40, 83 71 37, 102, 113, 121, 122, 123 28,30,43,44,60

Psa. Psa. Psa. Psa.

1:1 1:3 3:3 3:9

Diq. Psa. 4:2

Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq.

Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa.

4:3 4:4 4:8 5:2 5:7 6:3 7:3 7:6

Diq. Diq. Diq. Diq.

Psa. Psa. Psa. Psa.

7:8 7:15 8:7 8:8

Diq. Psa. 9:1 Diq. Psa. 9:7 Diq. Psa. 9:17 Diq. Psa. 9:20 Diq. Psa. 9:21 Diq. Psa. 10:8 Diq. Psa. 10:10 Diq. Psa. 11:2 Diq. Psa. 11:3 Diq. Psa. 11:7 Diq. Psa. 12:2 Diq. Psa. 12:3 Diq. Psa. 12:4 Diq. Psa. 12:7 Diq. Psa. 16:2 Diq. Psa. 16:4 Diq. Psa. 16:6 Diq. Psa. 17:2 Diq. Psa. 17:5 Diq. Psa. 17:9 Diq. Psa. 17:14 Diq. Psa. 18:2 Diq. Psa. 18:3 Diq. Psa. 18:4 Diq. Psa. Diq. Psa. Diq. Psa. Diq. Psa. Diq. Psa. Diq. Psa. Diq. Psa. Diq. Psa.

18:14 18:15 18:26 18:35 18:36 18:48 19:1 19:4

Diq. Psa. 19:5 Diq. Psa. 19:8

43 40, 83 35,58,61 40,69 100,138 61 113, 123 27,28,31,36, 37, 58, 61, 85, 132 108, 109, 111 108,109 44,46,50,51 28, 30, 40, 45, 64,72,83 79 35,83 60 58,84,94 71, 134, 135 54, 76 121 52 136 96 28, 32, 58, 72, 83 69 66 86 89,136 53 71 104 67 41 37 30 61 43, 54, 99, 114, 118 30,65 120 53,54,109 41,83 67 79 83 83, 94, 100, 109, 114, 117 65 95

REFERENCES TO THE DIQDUQ Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq.

Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa.

19:10 19:13 19:14 19:68 20:4 21:3 22:6 22:10 22:31 24:8 25:5 25:6 26:12 27:2 27:6 27:12 28:4 28:8 30:2 30:7 32:1 32:5 33:1 34:10 34:15 34:19

Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq.

Psa. 34:21 Psa. 35:5 Psa. 35:17 Psa. 35:21 Psa. 35:28 Psa. 37:14 Psa. 37:25 Psa. 37:35 Psa. 37:37 Psa. 38:3 Psa. 41:4 Psa. 42:2 Psa. 42:5 Psa. 44:17 Psa. 44:18 Psa. 45:3 Psa. 45:9 Psa. 45:10 Psa. 45:14 Psa. 46:3 Psa. 47:2 Psa. 48:14 Psa. 49:4 Psa. 50:1 Psa. 50:10 Psa. 51:7

98 70 63,94 95 61 83 56,91, 132 77,67,94,95 101, 102, 113 95 81 65,84,109 30,69,84 41 124 86 37 40,69,75,82,83 41,83 83 99 81,83 52, 75 52 45,55,83 26, 30, 37, 66, 67, 82 35 113 99 83 70, 114, 116, 117 68 125 55 113 50 80 96,105,107 55,115,117 100 35, 76 48,86,87,91 63,104 64 95 36 46 76, 77, 88 70 122 97 42,51,56,57, 61,62,85

Diq. Psa. 51:9 Diq. Psa. 53:1 Diq. Psa. 53:6 Diq. Psa. 55:14 Diq. Psa. 55:16 Diq. Psa. 55:19 Diq. Psa. 55:23 Diq. Psa. 57:2 Diq. Psa. 58:4 Diq. Psa. 58:9 Diq. Psa. 61:8 Diq. Psa. 62:10 Diq. Psa. 62:12 Diq. Psa. 65:2 Diq. Psa. 65:10 Diq. Psa. 65:14 Diq. Psa. 66:1 Diq. Psa. 68:3 Diq. Psa. 68:15 Diq. Psa. 68:17 Diq. Psa. 68:24 Diq. Psa. 69:3 Diq. Psa. 69:4 Diq. Psa. 69:9 Diq. Psa. 69:19 Diq. Psa. 71:15 Diq. Psa. 71:23 Diq. Psa. 72:2 Diq. Psa. 72:3 Diq. Psa. 72:20 Diq. Psa. 73:2 Diq. Psa. 73:9 Diq. Psa. 73:10 Diq. Psa. 73:16 Diq. Psa. 73:28 Diq. Psa. 74:5 Diq. Psa. 74:6 Diq. Psa. 74:14 Diq. Psa. 74:15 Diq. Psa. 74:19 Diq. Psa. 76:6 Diq. Psa. 76:8 Diq. Psa. 76:11 Diq. Psa. 76:12 Diq. Psa. 77:10 Diq. Psa. 77:11 Diq. Psa. 77:20 Diq. Psa. 78:9 Diq. Psa. 78:65 Diq. Psa. 78:72 Diq. Psa. 79:11 Diq. Psa. 79:13 Diq. Psa. 80:14 Diq. Psa. 81:1

567 127 75 99 43, 54 78, 136 36 43 91, 103 56 87 48 148 120 95 128 48 79 46,108 108 79 96 43 26, 50, 51 43 58,63 65 37, 50 68 101, 102, 118 43,51 46 42 128 108 26,51,66,72 37 122 112, 116 97 128 51 112. 116 112 35, 157 44 27,79, 111 66 79 80 129, 135, 157 83 38 43,55 82

568

INDEXES

Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq.

Psa. 83:2 Psa. 84:11 Psa. 88:5 Psa. 88:17 Psa. 89:9 Psa. 89:11 Psa. 89:40 Psa. 89:45 Psa. 90:1 Psa. 91:3 Psa. 91:8 Psa. 92:11 Psa. 93:1 Psa. 94:20 Psa. 95:5 Psa. 95:6 Psa. 101:5 Psa. 102:7 Psa. 102:10 Psa. 102:21 Psa. 103:5 Psa. 104:4 Psa. 105:10

Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq.

Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa.

105:35 106:11 106:18 106:36 107:16 107:35 109:10 113:2 116:3 116:6 116:12 116:15 117:2 118:5 118:10 118:18 119:1 119:13 119:18 119:49 119:57 119:94 119:99 119:128 119:155 124:3 124:5 128:4 129:1 129:6

134 111 33 62 32 52, 75, 76 41 73 124 80 67 44, 111 119 55 125 125 27, 32 67 71 51,69,80,142 89 91, 105 61,87, 113, 118, 124, 129 35 124 93, 135 68 51 125, 157 61 112, 115 80 44 78, 89 70 32, 33 98, 123 62, 88 48, 149 120 66 79 109,110 121 125 120 53 94, 106 74 95 120 126 32

Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq.

Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa. Psa.

132:1 132:12 135:7 137:3 138:6 139:11 139:15 139:20 140:9 141:2 141:3 141:8 141:10 144:2 145:16 148:1 148:13 149:6

55 28, 73 76 76,79,80,84 28, 47 88 43 72 32 63 55 27,49 129 32 114, 118 51 76 71

Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq.

Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job

3:6 3:18 3:25 5:18 6:7 7:3 7:4 7:14 9:15 9:18 12:2 13:9 13:10 15:17 15:29 17:2 17:9 18:3 19:15 20:15 21:29 22:29 23:12 23:13 24:1 26:13 27:7 29:21 30:3 31:22 31:5 31:35 32:11 33:3 33:13

28, 48 56 45 49 64 133,136 89,91 149 110, 111 73 79 38 113 49 76 62 36 49 60 77

121 111 130 130 34 43, 62 103 91 60 88 139 28, 34, 128 50 107 57, 62

569

REFERENCES TO THE DIQDUQ Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq.

Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job Job

33:24 33:30 34:18 34:25 34:31 34:33 35:11 36:26 38:36 39:16 39:17 39:2 39:24 40:20 40:22 41:11 41:15 41:17 41:25

Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq.

Provo 1:20 ProVo 1:22 Provo 1:32 Provo 3:8 ProVo 4:13 Provo 6:19 Provo 7:17 Provo 8:17 ProVo 8:22 Provo 10:10 Provo 13:6 Provo 14:3 Provo 23:3 Provo 22:11 Provo 24:28 Provo 25:19 ProVo 27:25 ProVo 29:25 ProVo 30:9 Provo 30:31 Ruth 1:13 Ruth 2:1 Ruth 2:2 Ruth 2:7 Ruth 3:3 Ruth 3:9 Ruth 3:13 Ruth 3:15 Ruth 4:15 Ruth 4:16

Diq. Cant. 1:8 Diq. Cant. 1:15 Diq. Cant. 1:16

111 50 147 68 147 108 50 130 71 94,106 109, 111 88 36 28,81 32,48,71,84 147 147 78, 129 103 47 28 95 72

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2:14 3:4 5:12 7:2

81 46, 76

Diq. Diq. Diq. Diq.

Cant. Cant. Cant. Cant.

Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq.

Ecc. Ecc. Ecc. Ecc. Ecc. Ecc. Ecc. Ecc.

1:1 1:15 4:2 4:14 5:11 7:28 10:5 10:15

107 112 74 71 52, 86 43,51,61 49 104

Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq.

Lam. Lam. Lam. Lam. Lam. Lam. Lam. Lam. Lam. Lam. Lam.

1:1 1:16 1:21 2:4 2:11 2:19 3:2 4:6 4:14 5:13 5:21

68 111 58 106 47 44 42 34 47 128 113

Diq. Diq. Diq. Diq. Diq. Diq.

Esther Esther Esther Esther Esther Esther

Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq.

Dan. Dan. Dan. Dan. Dan. Dan. Dan. Dan. Dan.

1:13 2:9 2:19 2:23 2:29 2:48 8:22 9:2 9:23

59 78 110 27 110 90 59 56, 57 126

Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq.

Ezra Ezra Ezra Ezra Ezra Ezra Ezra Ezra Ezra Ezra Ezra

2:26 3:10 5:3-4 6:12 8:7 8:21 8:25 8:29 8:31 9:6 10:16

91 60, 92 135 157 107 102 53, 59 101 50 56 46,62

1:5 2:15 2:20 5:6 7:9 8:6

72

66

52 59 66,67 105 28, 157 63

570 Diq. Diq. Diq. Diq.

INDEXES Neh. Neh. Neh. Neh.

2:7 3:15 5:14 8:11

95 43,61 129 57,77

Diq. Neh. 12:45 Diq. Neh. 12:47 Diq. Neh. 13:14

45,94,141 71 65

7. Index 01 imperative bases arranged according to pattern (wazn) The references are to entries in the Diqduq. Diq. Job 18:7, Diq. Job 38:38, Diq. Neh. 2:3 Diq. Job 15:17 Diq. Job 18:16 Diq. Psa. 61:8 Diq. 2 Chron. 24:11, Diq. Psa. 137:7, Diq. Psa. 61:8, Diq. Job 15:17 Diq. Job 38:38 Diq. Job 18:7 Diq. Psa. 61:8 Diq. 2 Chron. 24:11, Diq. Psa. 55:23, Diq. Job 18:16, Diq. Job 38:38, Diq. Provo 2:22 Diq. Neh. 2:3 Diq. 2 Chron. 24:11, Diq. Psa. 137:7, Diq. Job 15:17 Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq.

Psa. 4:7 Psa. 4:7 Job 18:7 Psa. 4:7, Diq. Job 38:38, Lam. 1:16 Psa. 4:7, Diq. Job 18:7, Job 38:38 Psa. 4:7

Diq. Psa. 44:18 Diq. Job 33:24 Diq. Job 33:24 Diq. Psa. 22:10 Diq. Job 33:24 Diq. Psa. 28:8 Diq. Psa. 79:8, Diq. Psa. 116:6 Diq. Job 4:18

on Di 1M

1M nM

1!i) :l0

'0 I~

'p 1!ip :l,

"l' i' T'

,izi

:li1!i lJizi ,izi nizi

DA

1';1 IJ'~

,."

It·p'

Diq. Neh. 8:11 Diq. Psa. 116:6 Diq. Psa. 107:27 Diq. Psa. 4:2, Diq. Job 33:24, Diq. Job 39:17 Diq. Provo 14:19 Diq. Job 39:17 Diq. Psa. 17:9, Diq. Psa. 28:8, Diq. Psa. 79:8, Diq. Psa. 107:27, Diq. Psa. 116:6 Diq. Psa. 73:28 Diq. Psa. 28:8 Diq. Psa. 4:8, Diq. Psa. 73:19, Diq. Job 40:4, Diq. Neh. 8:11 Diq. Psa. 91:3 Diq. Psa. 4:8, Diq. Provo 28:16 Diq. Provo 14:19, Diq. Neh. 8:11 Diq. Psa. 28:8, Diq. Provo 1:20, Diq. Lam. 2:19 Diq. Psa. 65:14, Diq. Provo 25:19 Diq. Ecc. 9:11 Diq. Psa. 17:9, Diq. Job 33:24 Diq. Prov. 1:20 Diq. Provo 14:19 Diq. Job 33:24 Diq. Psa. 73:28 Diq. Psa. 73:19 Diq. Job 34:16, Diq. Dan. 9:2 Diq. Psa. 22:10, Diq. Job 40:23 Diq. Psa. 97:4, Diq. Lam. 4:6 Diq. Job 20:15

571

IMPERATIVE BASES

:I',

;"\;,,

Diq. Psa. 8:7, Diq. Psa. 9:21, Diq. Psa. 73:28, Diq. Job 20:15, Diq. Job 34:16, Diq. Job 40:23, Diq. Lam. 4:6, Diq. Dan. 9:2 Diq. Psa. 9:21 Diq. Psa. 8:7, Diq. Psa. 9:21, Diq. Psa. 73:28 Diq. Psa. 8:7, Diq. Psa. 97:4, Diq. Job 1:10, Diq. Job 40:23, Diq. Cant. 6:12, Diq. Lam. 4:6 Diq. Provo 7:17 Diq. Psa. 78:30, Diq. Job 19:13, Diq. Job 39:15, Diq. Provo 21:8 Diq. Provo 8:27 Diq. Job 31:15 Diq. Provo 3:21 Diq. Job 6:3 Diq. 2 Chron. 28:15, Diq. Provo 7:17 Diq. 2 Chron. 28:15, Diq. Job 6:3, Diq. ProVo 7:17, Diq. Provo 8:27 Diq. Lam. 4:15 Diq. Provo 7:17 Diq. 2 Chron. 28:15 Diq. Psa. 84:11 Diq. Ruth 4:1 Diq. Psa. 88:16 Diq. Job 31:15 Diq. Psa. 28:8, Diq. Job 1:10, Diq. Job 6:3, Diq. Cant. 6:9 Diq. Psa. 28:8, Diq. Psa. 40:5 Diq. ProVo 29:6 Diq. Psa. 40:5, Diq. Psa. 78:30, Diq. Psa. 84:11, Diq. Job 1:10, Diq. Job 19:13, Diq. Provo 21:8, Diq. Provo 25:19, Diq. Cant. 6:9 Diq. Psa. 27:11, Diq. Psa. 92:12 Diq. Psa. 40:5 Diq. Job 1:10 Diq. Cant. 6:12 Diq. Psa. 28:8

MilY

Diq. Psa. 108:3

"I!i

n'l!i

D'iII

DIM

,,,

pln TI~

n"

il" 1111" .,\/!)

ill '11) ~ID

'lID '\D TI!! '1:11

DIp

DI' TI'

:11111

'1111

UI;" ~I;"

DI;"

ö1~IP

ö111111 ö11" :ltI~

'IJ~ '1g~

n!?~ YiZ~

'!~

~in

n:ll 1IIiO

nn

YllO :l1$~

Yi~ 1IIiZ~ ''l~ U'l~

T~~ ,~~

niZ? ':l? 'tl/f

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Tl$l M~l

Y~l

nIJ1 ng? yg1 1IIiZ1 ~~~

n~

P'lp, Y~.

no. 1II'lp, :I'lp, Y:l1 PIJ,

Diq. Psa. 9:20, Diq. Psa. 74:22, Diq. Psa. 108:3 Diq. Psa. 9:20 Diq. Psa. 74:22 Diq. Psa. 4:3, Diq. Provo 8:17, Diq. Ruth 4:15 Diq. Provo 8:17 Diq. 2 Chron. 32:1, Diq. Provo 8:17 Diq. Job 12:6 Diq.2 Chron. 32:1 Diq. Job 22:28 Diq. Psa. 26:12, Diq. Psa. 73:9 Diq. Psa. 26:12 Diq. Job 14:10 Diq. Psa. 109:12 Diq. Provo 8:17 Diq. Psa. 119:131 Diq. Provo 20:25 Diq. Psa. 91:3 Diq. Lam. 1:16 Diq. Job 16:11 Diq. Provo 4:16 Diq. Psa. 26:12 Diq. Ecc. 3:18 Diq. Ecc. 3:18 Diq. Psa. 16:4 Diq. Job 24:20 Diq. Psa. 33:1, Diq. Psa. 147:1, Diq. Cant. 2:14 Diq. Ecc. 12:5 Diq. Job 22:28 Diq. Psa. 16:4 Diq. Psa. 38:3 Diq. Provo 2:22 Diq. Ezra 8:31 Diq. Psa. 9:17 Diq. Psa. 26:12 Diq. Ruth 1:13 Diq. Job 30:3 Diq. 2 Chron. 32:1 Diq.2 Chron. 32:1 Diq. Psa. 26:12 Diq. Psa. 69:19 Diq. 2 Chron. 32:1 Diq. Psa. 119:155

572 :I~'!i

"~1Ji "~1Ji "~1Ji 17~1Ji

;t~~1$

;t'~~

;t.i'1!i ;t''f1!i :liI~ !n~ ,n~ .,~~ ,.,,~

'lb~

'ir~ o,~ o,~

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lln

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o'n ~'n

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:lizin ";P~ ,,~

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INDEXES Diq. Psa. 4:3 Diq. Psa. 4:3 Diq. Job 22:28 Diq. Psa. 26:12 Diq. 2 Chron. 32:1, Diq. Psa. 33:1, Diq. Psa. 69:19, Diq. Psa. 119:131, Diq. Psa. 147:1, Diq. Job 22:28, Diq. Provo 8:17, Diq. Cant. 2:14 Diq. Diq. Diq. Diq.

2 2 2 2

Chron. Chron. Chron. Chron.

32:1 32:1 32:1 32:1

Diq. Provo 1:22, Diq. Provo 8:17, Diq. Ruth 4:15 Diq. Job 17:9, Diq. Ruth 3:15 Diq. Provo 8:17 Diq. 2 Chron. 32:1 Diq. 2 Chron. 34:28, Diq. Psa. 144:2, Diq. ProVo 8:17, Diq. Neh. 13:13 Diq. 2 Chron. 34:28, Diq. Job 17:9, Diq. Provo 1:22, Diq. Provo 8:17 Diq. Neh. 13:13 Diq. Psa. 32:9 Diq. Psa. 139:16 Diq. Job 20:9 Diq. Psa. 51:6, Diq. Cant. 4:3 Diq. Psa. 5:2, Diq. Psa. 39:4 Diq. Job 19:3 Diq. 2 Chron. 32:1, Diq. Psa. 18:2, Diq. Psa. 24:8, Diq. Psa. 51:6 Diq. Job 9:15 Diq. Psa. 94:20 Diq. Job 39:4 Diq. Job 9:15 Diq. Lam. 2:11 Diq. Psa. 9:7, Diq. Psa. 109:12 Diq. 1 Chron. 15:26 Diq. Psa. 91:3 Diq. Lam. 1:16 Diq. Lam. 1:16 Diq. Psa. 57:7

pnl,)

ubtp "'J;1 'lPJ;1

Diq. Job 24:20 Diq. Psa. 68:13 Diq. Psa. 68:13 Diq. Job 32:13 Diq. Psa. 76:12 Diq. Neh. 10:23 Diq. Provo 2:22 Diq. Psa. 141:3 Diq. Psa. 9:17 Diq. 1 Chron. 29:1, Diq. 2 Chron. 25:16, Diq. Lam. 5:6 Diq. Lam. 1:16 Diq. Lam. 3:11 Diq. Psa. 24:8 Diq. 1 Chron. 15:26 Diq. Job 31:36 Diq. Job 30:3 Diq. Job 35:6 Diq. Lam. 1:17 Diq. Psa. 5:2, Diq. Psa. 39:4 Diq. Psa. 69:19 Diq. Psa. 144:2 Diq. Psa. 7:6, Diq. Psa. 34:15 Diq. Job 15:12 Diq. Psa. 18:2 Diq. Job 20:9 Diq. Job 9:13 Diq. 2 Chron. 25:16, Diq.2 Chron. 32:1, Diq. Psa. 9:7, Diq. Psa. 18:2, Diq. Psa. 24:8, Diq. Psa. 76:12, Diq. Job 35:6, Diq. Lam. 1:16 Diq. Job 9:15, Diq. Cant. 4:3 Diq. Psa. 137:3 Diq. Job 14:20

;t?i'~

Diq. Job 20:26

;t111

Diq. Psa. 34:15, Diq. Job 20:26 Diq. Psa. 34:15 Diq. Psa. 34:15, Diq. Job 20:26

.,~?

,'? 'l'? ,'? ";b? .,b? ,ir? ";P? Tn? 'l~ ,,~

!iv, ,iv,

,iv,

p.'v,

"p, iII" 'ir~

",'l" :I'~

oi, on,

'li1Ji Ilntp 'b1Ji

;t~11

;t1'ftV

It'!~

Diq. Neh. 6:8

IMPERATIVE BASES It'l~

It?~

.

Itl/I:),

.

Itill), 1t'lP,

Diq. 2 Chron. 26:15, Diq. Psa. 34:10, Diq. Neh. 6:14 Diq. Psa. 88:9, Diq. Psa. 89:11, Diq. Job 18:3 Diq. 2 Chron. 25:17, Diq. Psa. 69:19, Diq. Psa. 88:9, Diq. Job 18:3, Diq. Neh. 6:8 Diq. Psa. 32:1 Diq. 2 Chron. 25:17, Diq. Psa. 34:10, Diq. Psa. 69:19, Diq. Psa. 88:9, Diq. Psa. 89:11, Diq. Job 18:3, Diq. Neh. 6:8, Diq. Neh. 6:14

:1~f;1

Diq. Psa. 8:8

:1~v~

Diq. Psa. 4:3 Diq. Psa. 105:10 Diq. Psa. 4:3

:1!!:'l~

:1i~lP :1~~ :1!l~

:11J~ :1~1 :1~~

:10' :1i~

:1).1 :1~n f1~n

:11n :11.n

:1in :1m :1!1n :1'l.n :1Wn n1~

Diq. Job 17:9, Diq. Provo 1:10, Diq. Ecc. 12:5 Diq. Job 17:9 Diq. Job 3:25 Diq.2 Chron. 34:27, Diq. Job 3:6 Diq. Psa. 10:8, Diq. Psa. 45:3, Diq. Psa. 88:9, Diq. Job 17:9, Diq. Job 39:23, Diq. Lam. 4:1 Diq. Psa. 22:10 Diq. Psa. 88:9 Diq. Lam. 1:13 Diq. Psa. 49:4 Diq. Dan. 8:27 Diq. Job 3:6 Diq. Psa. 32:5, Diq. Psa. 49:4, Diq. Job 23:9 Diq. 2 Chron. 16:12, Diq. Psa. 77:11, Diq. Lam. 4:6 Diq. Psa. 53:6 Diq. Psa. 57:2 Diq. 2 Chron. 3:10, Diq. Job 3:6, Diq. Job 30:30 Diq. Job 31:5 Diq. Lam. 3:53

:1!l~ :11~

:1!!:~ :1tt~ :1!1~

:1!!:~ :1tt~

:1m :1!?1 :1111 :1W1

:1i1n :1!r~

:1).p'

:1ip, :1Wp,

:1'9 .. ,

:1i, :11J, :11' :11:)l/ " , :1!r' :1!l' :1Wp' :1!!:1

:111 :1!?1 :1~1

:1», .. , :1!!:lP :1~lP

:1ilP :1~lP

:1!?ip :1!rf;1

573 Diq. Psa. 45:3, Diq. Psa. 57:2 Diq. 2 Chron. 25:17, Diq. Psa. 11:2 Diq. Psa. 10:8 Diq. Job 17:7 Diq. Psa. 102:10 Diq. Job 4:5 Diq. Job 17:7 Diq. Dan. 8:27 Diq. Ezra 9:9 Diq. Lam. 4:15 Diq. Psa. 55:16 Diq. Psa. 32:1 Diq. Psa. 55:9 Diq. Psa. 32:5 Diq. Job 23:9, Diq. Job 31:5 Diq. 2 Chron. 25:17, Diq. Psa. 32:1, Diq. Psa. 45:3, Diq. Psa. 55:9, Diq. Job 17:9, Diq. Job 23:9, Diq. Job 30:30, Diq. Lam. 1:13, Diq. Lam. 3:52 Diq. Psa. 49:4, Diq. Psa. 102:10 Diq. Lam. 1:13 Diq. 2 Chron. 34:27, Diq. Job 3:6, Diq. Job 31:27 Diq. Lam. 3:52, Diq. Lam. 4:18 Diq. Ruth 2:9 Diq. 2 Chron. 3:10 Diq. Psa. 88:9 Diq. Psa. 57:2 Diq. Psa. 11:2, Diq. Psa. 35:17, Diq. Job 4:5, Diq. Job 6:21, Diq. Lam. 1:13, Diq. Lam. 3:52 Diq. Lam. 1:13 Diq. Job 16:11 Diq. Job 39:23 Diq. Provo 25:19, Diq. Lam. 1:13, Diq. Neh. 2:3 Diq. Psa. 35:17 Diq. Job 3:6 Diq. Job 27:8 Diq. Lam. 4:1 Diq. Psa. 40:5 Diq.2 Chron. 3:10, Diq. Job 17:7

574 ;'11:1~

;''l.1tl1p ;'~1!)1p

'!il1) l7'1~

'!iI~

'W~ l'Il~

l~!! ,,~!!

"W!! "I:)!! ,~q.i

"~q.i

"!Ritt tI!R1:) ''l~

l7'l! 'l;'~ ,~~

1Zi,.~ It~~

'iI'1

1t~'1

1''1

";'tt PilIJ pm ";'1)

tI~1)

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INDEXES Diq. Provo 14:3, Diq. Ruth 2:8 Diq. Provo 14:3, Diq. Ruth 2:8 Diq. Provo 14:3, Diq. Ruth 2:8 Diq. Psa. 18:26 Diq. Psa. 55:14 Diq. Ezra 3:10 Diq. Psa. 119:128 Diq. Psa. 68:24 Diq. Psa. 18:26, Diq. Psa. 119:128, Diq. Job 40:32 Diq. Psa. 119:128 Diq. Lam. 3:11 Diq. Psa. 18:26 Diq. Psa. 107:16, Diq. Ezra 3:10 Diq. Psa. 55:14, Diq. Psa. 68:24, Diq. Psa. 86:4, Diq. Lam. 3:11 Diq. Psa. 86:4 Diq. Psa. 18:26 Diq. Psa. 18:26 Diq. Job 36:27 Diq. Job 35:11 Diq. Psa. 24:8 Diq. Ecc. 7:28 Diq. Job 39:24 Diq. Psa. 51:7, Diq. Psa. 68:24, Diq. Job 22:20, Diq. Job 39:30, Diq. Job 40:32, Diq. Provo 25:19, Diq. Ezra 2:69 Diq. Psa. 89:11, Diq. Job 5:4, Diq. Job 6:9 Diq. Psa. 20:4, Diq. Psa. 51:7 Diq. Psa. 18:4, Diq. Psa. 148:1 Diq. Psa. 24:8 Diq. Job 39:24 Diq. Neh. 3:15 Diq. Job 39:14 Diq. Ecc. 7:29 Diq. Neh. 3:15 Diq. Job 38:12

'!iI~ '!iI~

'ill! :I!.i!

'!!i! n!.'li! :lil~ ,~~

''!~ It;'~ Il!!~

";\In ,,.~

m n~i

I!.i i;'i :In 'I;li

u;'!! IlW!! n~J

'ilj;! 1Zi'!j;! tI~j2

Itlj2 :I~'l

m 1t!!1 'l!1 'ilq.i

',.q.i 'ilitt W!!I:) :ltI~

tim

'tI~

Diq. Ezra 3:10 Diq. Psa. 118:18, Diq. Cant. 4:9 Diq. Psa. 148:1, Diq. Job 6:9 Diq. Psa. 7:15 Diq. Psa. 24:8, Diq. Psa. 51:7, Diq. Lam. 1:19 Diq. 2 Chron. 34:7 Diq. Cant. 4:9 Diq. Psa. 89:44 Diq. Job 7:4 Diq.2 Chron. 36:21, Diq. Psa. 89:11 Diq. Job 20:26 Diq. Ecc. 2:1 Diq. Job 30:17 Diq. Neh. 9:25 Diq. Ecc. 1:15 Diq. Psa. 24:8 Diq. Job 39:30 Diq. Ecc. 7:29 Diq. Job 15:28, Diq. Provo 24:27 Diq. Psa. 18:3 Diq. Lam. 3:11 Diq. Psa. 45:3, Diq. Psa. 88:17 Diq. Job 39:14 Diq. Neh. 9:25 Diq. Job 22:20 Diq. Psa. 118:18 Diq. Job 33:13 Diq. Psa. 71:23 Diq. Psa. 118:18 Diq. Psa. 68:17 Diq. Psa. 107:16, Diq. Job 22:20, Diq. Job 38:12, Diq. Job 39:14, Diq. Lam. 1:19 Diq. Psa. 7:15 Diq. Ruth 1:13 Diq. Provo 30:28 Diq. Lam. 1:19 Diq. Job 29:21 Diq. Psa. 51:7, Diq. Psa. 69:4, Diq. Psa. 89:40, Diq. Job 33:20, Diq. Lam. 1:19

IMPERATIVE BASES

'O~

Dt!~

'!!~ '11$~ TI$~

Dm 'O~

'0/3

Diq. Psa. 69:4, Diq. Psa. 119:49, Diq. Psa. 147:11, Diq. Job 29:21 Diq. Psa. 51:7 Diq. Provo 25:19 Diq. Cant. 1:6 Diq. Cant. 1:6, Diq. Ecc. 12:5 Diq. Psa. 89:40 Diq. Cant. 1:6 Diq. Psa. 51:7

MP.O M~~ M~~ MI11~

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M,.!! M~!!

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izl1!! :I'l.iZ v1'l.W n'l.W

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Mm M~tI M~!

Mm M~O

Diq. Psa. 9:14, Diq. Psa. 36:13, Diq. Psa. 51:7, Diq. Psa. 52:7, Diq. Psa. 89:40, Diq. Job 16:19, Diq. Job 27:8, Diq. Job 31:37, Diq. Lam. 4:14, Diq. Neh. 6:14 Diq. Lam. 4:14 Diq. Job 2:8 Diq. Job 13:9 Diq. Neh. 6:14 Diq. Ecc. 12:5 Diq. Psa. 89:40 Diq. Lam. 1:17 Diq. Job 31:37 Diq. Psa. 52:7 Diq. 2 Chron. 24:14 Diq. Job 16:19 Diq. Job 27:8 Diq. Psa. 36:13 Diq. Psa. 30:2, Diq. Psa. 102:10, Diq. Psa. 141:8 Diq. Job 39:24 Diq. Provo 25:16 Diq. Psa. 30:2, Diq. Psa. 116:6 Diq. Lam. 3:33 Diq. Lam. 3:33 Diq. Lam. 3:33 Diq. Psa. 17:3 Diq. Psa. 51:7, Diq. Job 15:17, Diq. Job 36:2 Diq. Psa. 17:3, Diq. Psa. 77:11

M~O

M~O

Diq. Job 39:14 Diq. Job 33:24

Ml.'

M!!, Ml.iZ M!!W MjP.W

575 Diq. Job 1'3:27 Diq. Psa. 72:20, Diq. Psa. 132:1 Diq. Psa. 51:7 Diq. Psa. 36:13, Diq. Psa. 72:20, Diq. Job 33:21 Diq. Job 38:5 Diq. Psa. 61:8 Diq. Ecc. 2:1 Diq. Psa. 32:5 Diq. Psa. 88:1, Diq. Psa. 132:1 Diq. Psa. 61:8, Diq. Psa. 137:7, Diq. Psa. 141:8, Diq. Job 15:17, Diq. Job 36:2, Diq. Job 39:14 Diq. Psa. 30:2, Diq. Psa. 102:10, Diq. Job 38:5 Diq. Psa. 61 :8, Diq. Psa. 141:8 Diq. Job 33:21 Diq. Psa. 102:10

M1tt

Diq. Psa. 55:23, Diq. Ruth 3:15

Ml.~

Diq. Psa. 45:12 Diq. Lam. 4:10 Diq. Psa. 36:13 Diq. Psa. 55:23, Diq. Ruth 3:15 Diq. Psa. 55:23, Diq. Psa. 139:3, Diq. Provo 1:17, Diq. Provo 15:7, Diq. Provo 23:3, Diq. Lam. 4:10 Diq. Psa. 37:35, Diq. Psa. 137:7, Diq. Psa. 139:3, Diq. Psa. 141:8 Diq. Psa. 55:23, Diq. Lam. 4:10 Diq. 2 Chron. 25:17 Diq. Psa. 45:12, Diq. Provo 23:3

M'l.~

MO"! M:!tt M'l.!

M1'

M'l.iZ MI$1 Ml.~

C!!90 .,~?~

'lI'1~ D~m

Diq. Job 33:25 Diq. Job 26:9, Diq. Job 33:25 Diq. Psa. 80:14 Diq. Psa. 80:14, Diq. Job 33:25

576 TIPi!! uip.,?1

nln'9t :1IPp'~

:1>-7~

:1I:1n! :1!1711 :1\?7!!

INDEXES Diq. Job 26:9 Diq. Psa. 80:14, Diq. Job 33:25 Diq. Psa. 88:17 Diq. Psa. 18:3, Diq. Psa. 51:7, Diq. Job 39:30, Diq. Ecc. 7:28, Diq. Neh. 3:15 Diq. Neh. 3:15 Diq. Psa. 51:7, Diq. Job 26:13 Diq. Job 39:30 Diq. Psa. 18:3 Diq. Job 33:13 Diq. Job 39:30 Diq. Psa. 18:3, Diq. Psa. 51:7, Diq. Job 26:13, Diq. Job 39:30, Diq. Ecc. 7:28, Diq. Neh. 3:15 Diq. Psa. 51:7, Diq. Job 26:13, Diq. Job 39:30, Diq. Ecc. 7:28, Diq. Neh. 3:15

"!li

lI1!1i 1I11i, ~>-i:1

c!1i :l1.i

T1P ~p'ill1

')1.izI

Diq. 2:62 Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq.

Lam. 4:14, Diq. Ezra Job 34:20 Psa. 109:10 Job 9:15 Job 9:15 Job 6:17 Job 33:6 Job 9:15 Psa. 109:10

»/J'/J

Diq. Psa. 119:47 Diq. 2 Chron. 36:16

:1p'~~~

Diq. Psa. 45:3

:l~iui

Diq. Diq. Diq. 6:17 Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq.

Y1~

Diq. Psa. 138:6

:10' :1'1i

Diq. Psa. 36:13 Diq. Provo 1:17

:l\?~

Diq. Job 24:21 '1;11~n

Diq. Job 16:16, Diq. Lam. 2:11

:1l!tI

:1n

Diq. Diq. Diq. Diq. Diq.

llO

Diq. Psa. 9:14

:1IP1'! :1'iW

Diq. Psa. 109:10 Diq. Psa. 109:10

:1;!~1

:107q.i :1'1~q.i

:11.ne

»q.i~q.i

10'" C?'~

Hili c~;,

Diq. Psa. 118:10 Diq. Psa. 118:10 Diq. Lam. 4:14 Diq. Psa. 113:2, Diq. Neh. 9:5

"7in :l1ill1

Diq. Psa. 102:9 Diq. Psa. 102:9

11~

"!!i

Diq. Psa. 113:2 Diq. Lam. 4:14, Diq. Ezra 2:62

11.~

Diq. Psa. 109:10, Diq. Psa. 113:2, Diq. Lam. 4:14

nil! ">-in n in

nill 1IPi" l~i!l

:l;!io ,)p.io ''1io C1;1ip C1;1i, »l1i,

:1~n

:1?~ :1~~

l~t »"!~ n!!~

Job 6:17 Psa. 7:8, Diq. Psa. 101:5 Psa. 102:15, Diq. Job Psa. 7:8, Diq. Ezra 2:62 Psa. 101:5 Psa. 65:11 Psa. 7:8, Diq. Psa. 84:11 Lam. 3:11 Psa. 7:8, Diq. Psa. 65:14 Psa. 7:8, Diq. Psa. 65:14 Psa. 84:11

Lam. 3:33 Psa. 4:2 Psa. 72:20 Psa. 72:20 Lam. 2:19

Diq. Ezra 10:14 Diq. Psa. 55:14 Diq. Job 20:26

Lam. 3:11,

Psa. 26:6

Psa. 65:11, Psa. 113:2

577

IMPERATIVE BASES '1i!~

n'l1p ~'-CI

~?~ ~\iI~

'!!~

~'.~ ~'-~

~ip~ ~~1

ciP.1 r:!?1p ~!!~

'111 '1?t! 1~!

:l\?CI n~

'!!~

'!T!? r:!!!~

'111~ ,~~

",.~

?i1~

:l?1p r:!?1p 'iP.1p '17.~~

O!!9C1 '1111~

";!11?1

C~1J;)

'1P~tI 'l!~tI

Ptllt1

Diq. Ezra 10:14 Diq. Psa. 55:14 Diq. Job 33:24 Diq. Psa. 72:20, Diq. Psa. 132:1 Diq. Psa. 72:20, Diq. Job 33:21 Diq. Psa. 139:15 Diq. Psa. 32:5 Diq. Psa. 132:1 Diq. Psa. 139:15 Diq. Job 33:21 Diq. Psa. 139:15 Diq. Psa. 139:15 Diq. Job 33:21 Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq.

Provo 25:19 Psa. 18:4 Ezra 10:14 Psa. 144:12 Psa. 55:14 Job 33:24 Provo 25:19 Job 20:26 Psa. 144:14 Job 33:24 Ecc. 1:15 Job 33:24 Psa. 144:12 Job 33:24 Psa. 144:14

Diq. Psa. 6:3 Diq. 1 Chron. 15:27, Diq. Job 33:25, Diq. Ezra 4:7 Diq. 1 Chron. 15:27, Diq. Psa. 80:14, Diq. Job 33:25, Diq. Ezra 4:7 Diq. 1 Chron. 15:27, Diq. Psa. 80:14, Diq. Job 33:25 Diq. Ezra 4:7 Diq. Job 13:21 Diq. Job 13:21 Diq. Job 13:21, Diq. Job 40:32

11~1ptl

Diq. Job 13:21

~m

Diq. 2 Chron. 21:11 Diq. Provo 13:6 Diq. Psa. 55:16, Diq. Provo 31:3, Diq. Neh. 13:14 Diq. Psa. 58:9 Diq. Job 39:18 Diq. Psa. 51:7 Diq. Psa. 4:4 Diq. 2 Chron. 21:11 Diq. 2 Chron. 21:11, Diq. Psa. 4:4 Diq. 2 Chron. 21:11 Diq. Psa. 78:41 Diq. Psa. 78:41

~7.qtl ~tl~tI ~!l~tI ~'I~tI

~7.p,tI

~7.~tI ~'-~tI ~111t1

~!!1t1 ~1.1;1t1

~'-I;1t1

'~~tI

'1~~tI l!~tI ltl~tI

'17.~tI '11$~tI ICI,l~tI

'111t1 pmtl C7.?tI 'lr?tI :l1qtl c').qtl ";').qtl 'W~tI

"11t1 1117t1 'l$~tI

'1tl?tI 'l,lp,tI PI,lVtl 1C7.~tI '!T~tI

'1 vp,tI Ptllt1

nltl I1Wlt1

Diq. Job 39:16 Diq. Psa. 34:14 Diq. Psa. 77:2, Diq. Job 32:11, Diq. Provo 17:4 Diq. 2 Chron. 9:18 Diq. Psa. 144:13 Diq. Psa. 76:6 Diq. Job 39:24 Diq. Psa. 18:48 Diq. Job 39:24 Diq.2 Chron. 29:28 Diq.2 Chron. 29:28 Diq.2 Chron. 9:18 Diq.2 Chron. 9:18, Diq. Psa. 69:3 Diq. Psa. 77:2 Diq. Provo 4:25 Diq. Psa. 77:2, Diq. Job 13:21 Diq. Psa. 51:9 Diq. Provo 3:33 Diq. Job 7:3 Diq.2 Chron. 9:18 Diq. Job 13:21 Diq. Psa. 4:4 Diq. Job 18:14 Diq. Psa. 26:12 Diq. Job 13:21, Diq. Job 40:32 Diq. Job 29:13 Diq. Job 34:12

578 '~1Ptt 'li?1Ptt v1'11Ptt tI~':'tt

INDEXES Diq. Psa. 77:2, Diq. Job 39:16, Diq. Provo 4:25 Diq. Job 22:29 Diq. Psa. 52:7 Diq. Cant. 4:2

»~lJ

IlJlJ

~I:l!m

Diq. Provo 24:28

?l1lJ T!lJ

~"~n

Diq. Provo 24:28

?l:llJ

»~tI

mtl »~tI

"tI ~'1'Ptl

~~,tI ,~tI

?!.LI 'iltl :l\!ltl KVitl ~.!tI

~\?tI ~iltl

~Vitt

Diq.2 Chron. 32:30, Diq. Psa. 78:26 Diq. 2 Chron. 32:30, Diq. Lam. 5:5 Diq. Psa. 78:26 Diq. 2 Chron. 32:30 Diq. Job 15:29, Diq. Job 17:2 Diq. Job 15:29, Diq. Job 17:2 Diq. Psa. 89:23, Diq. Lam. 1:8, Diq. Esther 2:20 Diq. Lam. 1:8 Diq. Lam. 1:8 Diq. 2 Chron. 29:6 Diq. Psa. 89:23 Diq. Lam. 3:53 Diq. Psa. 125:5, Diq. Ezra 9:9 Diq. Psa. 125:5, Diq. Job 39:17, Diq. Lam. 3:53 Diq. Job 39:17

nOlJ :l~lJ

nl,1lJ ').lJ nlJ :l!1lJ '!1lJ 'l1lJ n!1lJ :lWlJ

v1'~lJ "'~\!

?'tllJ :l'!1lJ K'i?lJ :l'WlJ :l'WlJ '~11

"~tI

Diq. 2 Chron. 29:6

PilJ

Diq. 2 Chron. 33:9 Diq.2 Chron. 29:19 Diq. Ruth 4:1 Diq. Ruth 4:1 Diq. Psa. 27:2, Diq. Job 23:16 Diq. 2 Chron. 6:28, Diq. Psa. 118:5 Diq. Job 23:16 Diq. Psa. 27:2, Diq. Provo 17:4 Diq. 2 Chron. 29:19, Diq. 2 Chron. 33:9, Diq. Psa. 118:5, Diq. Ruth 4:1

l~lJ

'9lJ 'lilJ '~lJ '~lJ ~ilJ

»'lt' :l~t'

'~11

tI~l1

n~l$l1 i1~~r.r

~~'311 1J~1$11

1!11$11 P~'3l1 ~1:l'311

n'l1 'l\?'11 v1i?'11

Diq. 2 Chron. 6:28, Diq. Ruth 4:1 Diq. 2 Chron. 29:19, Diq. Job 23:16 Diq. Job 31:26 Diq. Job 32:11, Diq. Provo 17:4 Diq. 2 Chron. 20:22, Diq. 2 Chron. 29:17, Diq. Psa. 97:4 Diq. Job 31:34 Diq. Provo 30:29 Diq. 2 Chron. 22:11 Diq. Job 18:18 Diq. Cant. 6:11, Diq. Ecc. 12:5 Diq. 1 Chron. 13:3 Diq. Job 31:26 Diq. Lam. 2:13 Diq. Provo 24:28 Diq. Job 32:11, Diq. ProVo 30:29 Diq. Diq. Diq. Diq. Diq. Diq. Diq.

Psa. 14:6 Psa. 22:10 2 Chron. 20:22 1 Chron. 13:3 Job 20:15 Psa. 14:6 Job 20:15

Diq. Psa. 72:14 Diq. Provo 4:12 Diq. Provo 4:12 Diq. Job 15:16 Diq. Dan. 8:27 Diq. Dan. 8:27 Diq. Job 15:16 Diq. Ruth 1:13 Diq. 1 Chron. 23:6 Diq. Dan. 9:27 Diq. Ruth 1:13 Diq. Lam. 2:11 Diq. Provo 28:18

579

IMPERATIVE BASES Diq. 1 Chron. 5:20, Diq. Provo 27:6

1t~I,?\1

'i2'l1

Diq. Psa. 72:14

T1Ig\1

,iltl1

Diq. Job 33:30 Diq. Provo 11:15

'Oil1

~i'l1

Uü :l\?'l1

Diq. Ezra 9:9 Diq. Provo 30:29

:l'\?'l1

Diq. Provo 30:29

'~~\1 'l!1~\1 1t~~\1

'i2ip::r :l11t'::r 'l'!::r

Diq. Psa. 68:3

,iltl1 1ill::r

,im\1 1i'::r yhü

Diq. Psa. 76:5 Diq. Psa. 8:8, Diq. Psa. 76:5, Diq. Provo 2:15, Diq. Provo 11:15, Diq. Ecc. 12:6 Diq. Provo 2:15 Diq. Psa. 8:8, Diq. Psa. 72:17 Diq. Psa. 72:17 Diq. Ecc. 12:6

nill \1 y!!i::r

Diq. Lam. 4:14 Diq. Ecc. 12:5

'm\1

"tm 1t~!\1

'ttt.?::r

Diq. Prov. 23:3

o"!"!::r ltil"!\1

Diq. Psa. 42:5 Diq. Job 34:25 Diq. 1 Chron. 3:5

0i2!::r 'li2!\1

1m::r

1~::r

Diq. Psa. 69:4 Diq. Job 14:2, Diq. Job 18:16 Diq.2 Chron. 10:15, Diq. Psa. 68:3 Diq. 2 Chron. 34:25, Diq. Psa. 68:3, Diq. Psa. 69:4 Diq. 2 Chron. 10:15 Diq. 2 Chron. 10:15 Diq. 2 Chron. 34:25, Diq. Psa. 68:3 Diq. 2 Chron. 34:25

l7~~~\1

Diq. 2 Chron. 36:16

't!l1 '~\1 c~::r

v~::r :l~::r

'il::r 0';\1

l7P!::r i'1~\1

:I'-f::r

:I!!:~::r

:lm::r :I~,::r :I~,::r

';n::r

'n:,

1111tt

Diq. Job 4:21 Diq. Dan. 8:14 Diq. 2 Chron. 29:11, Diq. Psa. 10:8, Diq. Psa. 109:16, Diq. Dan. 8:27 Diq. Psa. 10:8, Diq. Psa. 109:16 Diq. Dan. 8:27 Diq. Psa. 139:14 Diq.2 Chron. 29:11 Diq. Psa. 119:23 Diq. Cant. 6:4 Diq. Job 6:17

Job 18:3 Cant. 6:4 Psa. 84:3 Job 6:25 Job 30:8

Diq. Psa. 77:3, Diq. Job 20:28, Diq. Lam. 3:49 Diq. Psa. 69:4 Diq. Psa. 18:35, Diq. Psa. 38:3 Diq. Job 30:8 Diq. Job 34:19 Diq. Provo 8:23 Diq. Psa. 141:3 Diq. Psa. 19:4 Diq. Job 19:26 Diq. Job 30:17 Diq. 1 Chron. 14:2 Diq. 2 Chron. 34:12, Diq. Job 34:19, Diq. Lam. 3:49 Diq. Psa. 77:3, Diq. Psa. 141:3, Diq. Job 4:21, Diq. Job 30:8, Diq. Job 34:19, Diq. Provo 8:23, Diq. Ezra 9:7 Diq. Job 39:13 Diq. Provo 8:8 Diq. Job 6:17 Diq. Neh. 13:6 Diq. Psa. 18:35, Diq. Psa. 119:23 Diq. Lam. 1:14 Diq. Lam. 1:14 Diq. Job 15:16

'~~\1

'~~\1

'!!~::r

Diq. Diq. Diq. Diq. Diq.

1!1~::r

'lm

'i2~\1 ltip~\1

1m::r

C~iü

'0'\1 "~~::r

'!!:t;\1 '~,::r

'~'\1

li~::r

580

nb \1

INDEXES Diq. Lam. 4:14

"!!~\1 vi!!~\1

~11l\1

111l\1 ll!il\1 'ilOJ;l\1 '!!lOJ;l\1 "r:l!!J;I\1 C~r:l\1

l1jP.OJ;l\1 l1!i1~J;I\1

Diq. Job 38:16 Diq. Job 38:16 Diq. Job 38:16 Diq. Diq. Diq. Diq.

Psa. Psa. Psa. Psa.

76:6 18:26 18:26 18:26

Diq. Job 13:27 Diq. Psa. 37:1

'!1~\1

m\1 K'''!\1

Psa. 2:2 Job 6:26 Psa. 2:2 Psa. 2:2 2 Chron. 10:6 Psa. 130:4

'~il1

Diq. Lam. 3:2 Diq. Job 40:32 Diq. Job 40:32, Diq. Lam. 3:2

l1?~h

Diq.2 Chron, 20:34

Itl~O

Diq.2 Chron. 9:18 Diq. Job 30:15 Diq. 2 Chron. 9:18 Diq. 2 Chron. 9:18, Diq. Psa. 69:3 Diq. Job 5:23 Diq. Job 5:23 Diq. Job 7:3 Diq. 2 Chron. 9:18, Diq. Psa. 69:3 Diq. Job 5:23 Diq. Psa. 69:3 Diq. Job 5:23

1?il1 '1pil1

K!!'l':1\1

Diq. Diq. Diq. Diq. Diq. Diq. Diq. Diq.

»W~W':1\1

Diq. Psa. 119:47

'OJ;l\1

Diq. Psa. 37:1

'il1pO ntl1pO C?VO

''l~J;I\1

Diq. Psa. 18:26

,\l;Iil1

Diq. Provo 30:6

111~1p\1

Diq. 23:3 Diq. 23:3 Diq. Diq. Diq.

K;h

Diq. Diq. Diq. Diq. Diq.

KilOJ;l\1 'ilOJ;l\1 K?P;J;I\1 CjP.2J;1\1 l"!!lt:I\1 'r:l!1J;1\1 vi'1~J;I\1

l1).I$J;I\1 11'10':1\1 111.'':1\1 11!!1':1\1

Job 16:10 2 Chron. 20:35 Job 16:10 Psa. 44:17 Neh. 9:25 Job 15:28 Neh. 9:25 Provo 24:10

'11~\1

Diq. Diq. Diq. Diq. Diq. Diq.

Psa. 45:12, Diq. Provo

1!!~0

:l'1D,0 C'1D,O "r:lJ;lO n1.1'0 'tl10 ,~~O

~~il1

Psa. 45:12, Diq. Provo Psa. 37:1 Psa. 37:35 2 Chron. 25:17

'1l1il1 ''1il1 :lWil1 l1~il1

111.il1 »!li'':1\1

Diq. Psa. 108:10

"?il'11p\1

»O\:,

i!1i,n\1

Diq. Psa. 76:6 Diq. Job 20:27 Diq. Psa. 108:10

'!i1~\1

Diq. 1 Chron. 3:5

l~\:'

»1~\1

Diq. Psa. 130:4

np;\:, c~ii'l;1\1

Tl\:' tl'?\:' :l1\:' '11\:'

Provo 1:10 Psa. 16:5 Job 40:32 Provo 1:10 Provo 1:10

Diq. Job 19:2, Diq. Lam. 1:12 Diq. Job 19:2, Diq. Lam. 1:12 Diq. Neh. 13:14 Diq. 2 Chron. 33:9 Diq. 2 Chron. 21:11 Diq. Psa. 58:9 Diq. 2 Chron. 21:11 Diq. 2 Chron. 21:11, Diq. Psa. 58:9 Diq.2 Chron. 21:11

IMPERATIVE BASES

j?tllM OilM

Diq. Job 19:23 Diq. Lam. 4:1

"ilf~

Diq. Psa. 6:3, Diq. Psa. 76:6

'!IM

:II#IM

Diq. Diq. Diq. Diq.

''!~

Diq. Job 20:8

j?tllM n),IM

,~~

''!~ '~IM

Psa. 69:9 Job 19:23 Lam. 5:5 Psa. 69:9

Diq. Job 20:8 Diq. Job 20:8 Diq. 1 Chron. 3:5

581

STUDIES IN SEMITIC LANGUAGES AND LINGUISTICS 3. Corre, A.D. 7he Daughter qf A{y Peopk. Arabic and Hebrew Paraphrases of Jeremiah 8.13-9.23. 1971. ISBN 90 04 025529 5. Grand'Henry, J. Les parlers arabes de la region du Mzäb (Sahara algerien). 1976. ISBN 90 04 04533 3 6. Bravmann, M.M. Studies in Semitic Philology. 1977. ISBN 90 04 047433 8. Fenech, E. Contemporary Joumalistic Maltese. An Analytical and Comparative Study. 1978. ISBN 90 04 057560 9. Hospers, J.H. (ed.). General Linguistics and the Teaching qf Dead HamitoSemitic Languages. Proceedings of the Symposium held in Groningen, 7th8th November 1975, on the occasion of the 50th Anniversary of the Institute ofSernitic Studies and Near Eastem Archaeology ofthe State University at Groningen. 1978. ISBN 9004058060 12. Hoftijzer,J. A Searchfor Method. A Study in the Syntactic Use of the Hlocale in Classical Hebrew. With the collaboration of H.R. van der Laan and N.P. de Koo. 1981. ISBN 90 04 06257 2 13. Murtonen, A. Hebrew in its West Semitic Setting. A Comparative Survey of Non-Masoretic Hebrew Dialects and Traditions. Part I. A Comparative Lexicon. Seetion A. Proper Names. 1986. ISBN 90 04 07245 4 Seetion Ba. Root System: Hebrew Material. 1988. ISBN 90 04 08064 3 Seetion Bb. Root System: Comparative Material and Discussion. Seetions C, D and E: Numerals under 100, Pronouns, Particks. 1989. ISBN 90 04 08899 7 14. Retsö, J. Diathesis in the Semitic Languages. A Comparative Morphological Study. 1989. ISBN 90 04 08818 0 15. Rouchdy, A. Nubians and the Nubian Language in Contemporary Egypt. A Case of Cultural and Linguistic Contact. 1991. ISBN 90 04 09197 1 16. Murtonen, A. Hebrew in its West Semitic Setting. A Comparative Survey of Non-Masoretic Hebrew Dialects and Traditions. Part 2. Phonetics and Phonology. Part 3. Morphosyntactics. 1990. ISBN 90 04 09309 5 17. Jongeling K., H.L. Murre-van den Berg & L. van Rompay (eds.). Studies in Hebrew and Aramaic Syntax. Presented to Professor J. Hoftijzer on the Occasion of his Sixty-Fifth Birthday. 1991. ISBN 90 04 095209 18. Cadora, F J. Bedouin, Village, and Urban Arabic. An Ecolinguistic Study. 1992. ISBN 90 04 09627 2 19. Versteegh, C.H.M. Arabic Grammar and Qyr'änic Exegesis in Earfy Islam. 1993. ISBN 900409845 3 20. Humbert, G. Les vous de la transmission du Kitäb de Sfbawayhi. 1995. ISBN 900409918 2 21. Mifsud, M. Loan Verbs in Maltese. A Descriptive and Comparative Study. 1995. ISBN 9004 10091 1 22. Joosten, J. The Syriac Language qf the Peshitta and Old Syriac Versions qf Matthew. Syntactic Structure, Inner-Syriac Developments and Translation Technique. 1996. ISBN 90 04 100369 23. Bernards, M. Changing Traditions. Al-Mubarrad's Refutation of Sibawayh

and the Subsequent Reception of the Kitäb. 1997. ISBN 90 04 105956 24. Belnap, R.K. and N. Haeri. Strueturalist Studies in Arabie Linguistics. Charles A. Ferguson's Papers, 1954-1994. 1997. ISBN 90 04 10511 5 25. Talmon R. Arabie Grammar in its Formative Age. Kitäb al-'Ayn and its Attribution to tIalil b. A4mad. 1997. ISBN 90 04 lOB 12 2 26. Testen, D.D. ParalleIs in Semitie Linguisties. The Development of Arabic gand Related Semitic Particles. 199B. ISBN 90 04 109730 27. Bolozky, S. Measuring Produetiviry in Word Formation. The Case of Israeli Hebrew. 1999. ISBN 90 04 11252 9 2B. Ermers, R. Arabie Grammars qf Turkie. 17ze Arabie Linguistie Model Applied to Foreign Languages & Translation qf 'Abu !Iayyän al- 'Andalusi's Kitäb al- 'Idräk li-Lisän al-'Aträk. 1999. ISBN 90 04 113061 29. Rabin, Ch. 17ze Development qf the Syntax qf Post-Biblieal Hebrew. 1999. ISBN 90 04 114335 30. Piamenta, M. Jewish Lift in Arabie Language and Jerusalem Arabie in Communal Perspeetive. A Lexical-Semantic Study. 2000. ISBN 90 04 11762 B 31. Kinberg, N. ; Versteegh, K. (ed.). Studies in the Sentenee Strueture qfClassieal Arabie. 2000. ISBN 90 04 11765 2 32. Khan, G. 17ze Ear[y Karaite Tradition qf Hebrew Grammatieal17zought. Including a Critical Edition, Translation and Analysis of the Diqduq of 'Abii Ya'qiib Yiisuf ibn Niib. on the Hagiographa. 2000. ISBN 90 04 11933 7