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 make expiation for 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>According to him, the subject of "אַדְמָתוֹ" 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 make expiation for 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>According to him, the subject of "אַדְמָתוֹ" 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 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.  The second half of the verse is thus intrinsically tied to the earlier clause, "דַם עֲבָדָיו יִקּוֹם". </li> | <li>Tur Sinai<fn>See:   וכפר אדמתו עמו (דברים לב, מג)", תרביץ כ"ד:ב' (תשט"ו): 232".</fn> has 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.  The second half of the verse is thus intrinsically tied to the earlier clause, "דַם עֲבָדָיו יִקּוֹם". </li> | ||
| − | <li>In contrast to all the above explanations, Y. Avishur<fn> See: "מלים וצירופים מהמקרא לאור מקביליהם באכדית" in שנתון לחקר המקרא והמזרח הקדום ב' (תשל"ז): 11-16.</fn> 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. אַדְמָתוֹ.  </li> | + | <li>In contrast to all the above explanations, Y. Avishur<fn> See: "מלים וצירופים מהמקרא לאור מקביליהם באכדית" in שנתון לחקר המקרא והמזרח הקדום ב' (תשל"ז): 11-16.</fn> 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. אַדְמָתוֹ. </li> |
</ul> | </ul> | ||
| − | <li><b>מַבְלִיגִיתִי</b> – This word is a hapax legomenon, appearing only in Yirmeyahu 8:18: "מַבְלִיגִיתִי עֲלֵי יָגוֹן עָלַי לִבִּי דַוָּי".  Many commentators connect it to the verb "בלג", and from | + | <li><b>מַבְלִיגִיתִי</b> – This word is a hapax legomenon, appearing only in <a href="Yirmeyahu8-17-19" data-aht="source">Yirmeyahu 8:18</a>: "מַבְלִיגִיתִי עֲלֵי יָגוֹן עָלַי לִבִּי דַוָּי".  Many commentators connect it to the verb "בלג", and from context, understand it to be a noun meaning strength or restraint.<fn>Shadal brings another possibility, "cheerfulness".</fn>  In contrast, Y. Avishur suggests that it is the feminine form of "מבליג" which is parallel to the Akkadian <i>balaggu</i>, referring to either a musical instrument or a song (a lament).  The verse would mean "and my instrument / song turned for me into grief", similar to Iyyov 30:31, "וַיְהִי לְאֵבֶל כִּנֹּרִי".</li> |
| − | <li> כַּוָּנִים – </li> | + | <li> <b>כַּוָּנִים</b> – This word appears in both Yirmeyahu 7:18 and 44:19<fn>Radak suggests that the word "וְאֵת <b>כִּיּוּן</b> צַלְמֵיכֶם" in Amos 5:26 might be related as well.</fn> and, due to the context of idolatry in both verses, is understood by Radak and Shadal to refer to some type of food/cake offering.<fn>Radak raises the possibility that the word stems from the root כון, meaning to prepare.</fn>  This meaning is supported by the Akkadian cognate, <i>kamaֿnu,</i> which refers to sweet cakes which were used in the worship of Ishtar.  This fits well with the phrase "לַעֲשׂוֹת כַּוָּנִים לִמְלֶכֶת הַשָּׁמַיִם<fn>The phrase "מְלֶכֶת הַשָּׁמַיִם" appears in both verses in Yirmeyahu, and in each is spelled without the expected aleph (מלאכת השמים).  This allows for the possibility that it should be related to the root "מלך" and might even be translated as "queen of the heavens".  Cf. Rashi who writes that the phrase refers to "כוכב הגדול היו קורין מלכת השמים ל׳ מלוכה". According to him, the verse likely refers to Venus, also associated with Ishtar.</fn>" as Ishtar is also known Innana, or "queen of the heavens" and is associated with Venus.<br/><br/></li> |
</ul> | </ul> | ||
</category> | </category> | ||
Version as of 08:03, 11 November 2020
Lexical: Cognates and Loanwords
Akkadian Cognates
- אַדְמָתוֹ – The phrase "וְכִפֶּר אַדְמָתוֹ עַמּוֹ" in Devarim 32:43 is difficult from a syntactic perspective. Who is the subject of the verb "כִפֶּר" – Hashem, the nation, or the land? Who or what is the object? How do the words "אַדְמָתוֹ" and "עַמּוֹ" relate to each other?
- While Rashi1 suggests that the verse should be read as if written, "וְכִפֶּר אַדְמָתוֹ ועַמּוֹ", that Hashem will make expiation for both the land and people, Ralbag suggests that it be understood as if written "וְכִפֶּר אדמת עַמּוֹ",2 that Hashem will purify the land of His nation. Ibn Ezra offers a third possibility, "וכפר עמו [על] אדמתו",3 that the nation itself will expiate the land.
- Tur Sinai4 has 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. The second half of the verse is thus intrinsically tied to the earlier clause, "דַם עֲבָדָיו יִקּוֹם".
- In contrast to all the above explanations, Y. Avishur5 suggests a reading that does not entail adding or deleting letters from the verse, proposing that the phrase means "וכפר דמעות עמו,"6 similar to the Akkadian, "dimtassa ikkapar". After avenging the nation's blood, Hashem will wipe away (כפר = מחה), the nation's tears. אַדְמָתוֹ.
- מַבְלִיגִיתִי – This word is a hapax legomenon, appearing only in Yirmeyahu 8:18: "מַבְלִיגִיתִי עֲלֵי יָגוֹן עָלַי לִבִּי דַוָּי". Many commentators connect it to the verb "בלג", and from context, understand it to be a noun meaning strength or restraint.7 In contrast, Y. Avishur suggests that it is the feminine form of "מבליג" which is parallel to the Akkadian balaggu, referring to either a musical instrument or a song (a lament). The verse would mean "and my instrument / song turned for me into grief", similar to Iyyov 30:31, "וַיְהִי לְאֵבֶל כִּנֹּרִי".
- כַּוָּנִים – This word appears in both Yirmeyahu 7:18 and 44:198 and, due to the context of idolatry in both verses, is understood by Radak and Shadal to refer to some type of food/cake offering.9 This meaning is supported by the Akkadian cognate, kamaֿnu, which refers to sweet cakes which were used in the worship of Ishtar. This fits well with the phrase "לַעֲשׂוֹת כַּוָּנִים לִמְלֶכֶת הַשָּׁמַיִם10" as Ishtar is also known Innana, or "queen of the heavens" and is associated with Venus.
