Difference between revisions of "Dictionary:Cognates and Loanwords/0"
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<li>While Rashi<fn>See also Onkelos and the first opinion brought by Ibn Ezra</fn> suggests that the verse should be read as if written, "וְכִפֶּר אַדְמָתוֹ <b>ו</b>עַמּוֹ", that Hashem will expiate both the land and people, Ralbag suggests that it be understood as if written "וְכִפֶּר אדמת עַמּוֹ",‎<fn>He writes, "רוצה לומר: וטהר אדמתו, אדמת עמו". See also Shadal who cites Rosenmüller and Gesenius as explaining similarly, "אדמתו של עמו, אדמת עמו". If so, the verse might be compared to others which similarly have an extra vav, such as Tehillim 50:10, "כִּי לִי כׇל חַיְתוֹ יָעַר" (meaning חית יער) or Bemidbar 24:3, "נְאֻם בִּלְעָם בְּ<b>נוֹ</b> בְעֹר" (meaning בן בעור).</fn> that Hashem will purify the land of His nation.  Ibn Ezra offers a third possibility, "וכפר עמו [על] אדמתו",‎<fn>Accordingto him, the subject of "" is not Hashem but the nation itself.</fn> that the nation itself will expiate the land.</li> | <li>While Rashi<fn>See also Onkelos and the first opinion brought by Ibn Ezra</fn> suggests that the verse should be read as if written, "וְכִפֶּר אַדְמָתוֹ <b>ו</b>עַמּוֹ", that Hashem will expiate both the land and people, Ralbag suggests that it be understood as if written "וְכִפֶּר אדמת עַמּוֹ",‎<fn>He writes, "רוצה לומר: וטהר אדמתו, אדמת עמו". See also Shadal who cites Rosenmüller and Gesenius as explaining similarly, "אדמתו של עמו, אדמת עמו". If so, the verse might be compared to others which similarly have an extra vav, such as Tehillim 50:10, "כִּי לִי כׇל חַיְתוֹ יָעַר" (meaning חית יער) or Bemidbar 24:3, "נְאֻם בִּלְעָם בְּ<b>נוֹ</b> בְעֹר" (meaning בן בעור).</fn> that Hashem will purify the land of His nation.  Ibn Ezra offers a third possibility, "וכפר עמו [על] אדמתו",‎<fn>Accordingto him, the subject of "" is not Hashem but the nation itself.</fn> that the nation itself will expiate the land.</li> | ||
| − | <li>Tur Sinai<fn>See:   וכפר אדמתו עמו (דברים לב, מג)", תרביץ כ"ד:ב' (תשט"ו): 232".</fn> has alternatively suggested that the word "אַדְמָתוֹ" is related to the Akkadian, "adamaֿtu", used in poetic passages to mean "red blood". Hashem will expiate not the land of His nation (which is not mentioned in the verse), but their blood that has been spilled.  Y. Avishur<fn> See: "מלים וצירופים מהמקרא לאור מקביליהם באכדית" in שנתון לחקר המקרא והמזרח הקדום ב' (תשל"ז): 11-16.</fn> suggests | + | <li>Tur Sinai<fn>See:   וכפר אדמתו עמו (דברים לב, מג)", תרביץ כ"ד:ב' (תשט"ו): 232".</fn> has alternatively suggested that the word "אַדְמָתוֹ" is related to the Akkadian, "adamaֿtu", used in poetic passages to mean "red blood". Hashem will expiate not the land of His nation (which is not mentioned in the verse), but their blood that has been spilled.  Y. Avishur<fn> See: "מלים וצירופים מהמקרא לאור מקביליהם באכדית" in שנתון לחקר המקרא והמזרח הקדום ב' (תשל"ז): 11-16.</fn> instead suggests a reading that does not entail adding or deleting letters from the verse, proposing that the phrase means "וכפר דמעות עמו,"‎<fn>In this he follows H. L. Ginsburg, "סיום שירת האזינו (דברים לב, לד—מג)", תרביץ כ"ד:א' (תשט"ו): 1-3, who connects "אדמתו" to the Ugaritic "אדמעת", meaning tears.</fn> similar to the Akkadian, "dimtassa ikkapar".  After avenging the nation's blood, Hashem will wipe away (כפר = מחה), the nation's tears.</li> |
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Version as of 09:43, 10 November 2020
Lexical: Cognates and Loanwords
Akkadian
- אַדְמָתוֹ – The phrase "וְכִפֶּר אַדְמָתוֹ עַמּוֹ" in Devarim 32:43 is difficult from a syntactic perspective.1
- While Rashi2 suggests that the verse should be read as if written, "וְכִפֶּר אַדְמָתוֹ ועַמּוֹ", that Hashem will expiate both the land and people, Ralbag suggests that it be understood as if written "וְכִפֶּר אדמת עַמּוֹ",3 that Hashem will purify the land of His nation. Ibn Ezra offers a third possibility, "וכפר עמו [על] אדמתו",4 that the nation itself will expiate the land.
- Tur Sinai5 has alternatively suggested that the word "אַדְמָתוֹ" is related to the Akkadian, "adamaֿtu", used in poetic passages to mean "red blood". Hashem will expiate not the land of His nation (which is not mentioned in the verse), but their blood that has been spilled. Y. Avishur6 instead suggests a reading that does not entail adding or deleting letters from the verse, proposing that the phrase means "וכפר דמעות עמו,"7 similar to the Akkadian, "dimtassa ikkapar". After avenging the nation's blood, Hashem will wipe away (כפר = מחה), the nation's tears.
