Difference between revisions of "Dictionary:Cognates and Loanwords/0"
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<li>In contrast to most of the above explanations, Y. Avishur<fn>See: י. אבישור, "מלים וצירופים מהמקרא לאור מקביליהם באכדית", שנתון לחקר המקרא והמזרח הקדום ב' (תשל"ז): 11-16.</fn> suggests a reading that does not entail adding or deleting letters/words 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)", Tarbiz 24:1 (1955): 1-3, who connects "אדמתו" to the Ugaritic "אדמעת", meaning tears.</fn> similar to the Akkadian, "<i>dimtassa ikkapar"</i>.  After avenging the nation's blood, Hashem will wipe away (כפר = מחה), the nation's tears.</li> | <li>In contrast to most of the above explanations, Y. Avishur<fn>See: י. אבישור, "מלים וצירופים מהמקרא לאור מקביליהם באכדית", שנתון לחקר המקרא והמזרח הקדום ב' (תשל"ז): 11-16.</fn> suggests a reading that does not entail adding or deleting letters/words 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)", Tarbiz 24:1 (1955): 1-3, who connects "אדמתו" to the Ugaritic "אדמעת", meaning tears.</fn> similar to the Akkadian, "<i>dimtassa ikkapar"</i>.  After avenging the nation's blood, Hashem will wipe away (כפר = מחה), the nation's tears.</li> | ||
</ul> | </ul> | ||
− | <li><b>אֱלִיל</b> – All agree that the noun "אֱלִיל" means idol, but the etymology of the word is unclear. <multilink><a href="RashiYirmeyahu14-14" data-aht="source">Rashi</a><a href="RashiYirmeyahu14-14" data-aht="source">Yirmeyahu 14:14</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink> and <multilink><a href="RYosefKaraYirmeyahu14-14" data-aht="source">R"Y Kara</a><a href="RYosefKaraYirmeyahu14-14" data-aht="source">Yirmeyahu 14:14</a><a href="R. Yosef Kara" data-aht="parshan">About R. Yosef Kara</a></multilink> suggest that it might come from the word "אַל" meaning nought. V. | + | <li><b>אֱלִיל</b> – All agree that the noun "אֱלִיל" generally means idol, but the etymology of the word is unclear. <multilink><a href="RashiYirmeyahu14-14" data-aht="source">Rashi</a><a href="RashiYirmeyahu14-14" data-aht="source">Yirmeyahu 14:14</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink> and <multilink><a href="RYosefKaraYirmeyahu14-14" data-aht="source">R"Y Kara</a><a href="RYosefKaraYirmeyahu14-14" data-aht="source">Yirmeyahu 14:14</a><a href="R. Yosef Kara" data-aht="parshan">About R. Yosef Kara</a></multilink> suggest that it might come from the word "אַל" meaning nought. In contrast, V. Hurowitz<fn>See V. Hurowitz, "הילכו שניים יחדיו? עיון במלווה אכדי חדש לעברית ולארמית של המקרא", Lĕšonénu: A Journal for the Study of the Hebrew Language and Cognate Subjects 35 (2010): 359-383.</fn> and H. Tawil<fn>See H. Tawil, An Akkadian Lexical Companion for Biblical Hebrew: Etymological-Semantic and Idiomatic Equivalents with Supplement on Biblical Aramaic (New Jersey, 2009).</fn> propose that it might be related to Akkadian, with Hurowitz connecting it to Enlil, head god of the Sumerian pantheon, and Tawil relating it to the Akkadian "<i>ulalu</i>", meaning worthless. The latter possibility might explain various verses in which the normal translation of idol is less fitting:<fn>In many of these, the word "אֱלִיל" appears to function as an adjective rather than a noun.</fn></li> |
<ul> | <ul> | ||
− | <li> | + | <li><a href="Yirmeyahu14-14" data-aht="source">Yirmeyahu 14:14</a>: "שֶׁקֶר הַנְּבִאִים נִבְּאִים בִּשְׁמִי.. וְלֹא דִבַּרְתִּי אֲלֵיהֶם חֲזוֹן שֶׁקֶר וְקֶסֶם [וֶאֱלִיל] (ואלול)" - Yirmeyahu claims that the visions of false prophets are lies and things of nought.</li> |
− | <li> | + | <li><a href="Zekharyah11-17" data-aht="source">Zekharyah 11:17</a>: " הוֹי רֹעִי הָאֱלִיל עֹזְבִי הַצֹּאן" – Zecharyah speaks of worthless shepherds who abandon their sheep.</li> |
+ | <li><a href="Iyyov13-4" data-aht="source">Iyyov 13:4</a>: "אַתֶּם טֹפְלֵי שָׁקֶר רֹפְאֵי אֱלִל כֻּלְּכֶם" – Iyyov tells his friends that they are like physicians of no value, for their attempts to comfort are futile.</li> | ||
+ | <li><a href="Tehillim96-5" data-aht="source">Tehillim 96:5</a>, " כִּי כׇּל אֱלֹהֵי הָעַמִּים אֱלִילִים" Though this verse is often understood to mean, "all the nation's gods are idols," a smoother translation might understand "אֱלִיל", here too, as an adjective:all the nations' gods are worthless".</li> | ||
</ul> | </ul> | ||
<li><b>בוּל </b>– This word appears only twice in Tanakh, in Yeshayahu 44:19, "לְבוּל עֵץ אֶסְגּוֹד" and in Iyyov 40:20: "<b></b>כִּי בוּל הָרִים יִשְׂאוּ לוֹ וְכׇל חַיַּת הַשָּׂדֶה יְשַׂחֲקוּ שָׁם".</li> | <li><b>בוּל </b>– This word appears only twice in Tanakh, in Yeshayahu 44:19, "לְבוּל עֵץ אֶסְגּוֹד" and in Iyyov 40:20: "<b></b>כִּי בוּל הָרִים יִשְׂאוּ לוֹ וְכׇל חַיַּת הַשָּׂדֶה יְשַׂחֲקוּ שָׁם".</li> | ||
− | <li><b> יֵשׁ</b> – | + | <li><b>דן - </b>In Akkadian "dunnu" / "dunnunu" relates to strength<fn>The first form is a noun (strength) and the second an adjective (very strong).</fn> and in verbal form might mean to ratify or make legally binding. [As such, it is similar in usage to the word "תוקף"].  Applying this meaning might elucidate several verses in Tanakh in which the more common meaning of "to judge" or "execute judgement"  is less fitting:</li> |
+ | <ul> | ||
+ | <li>Bereshit 30:6: "וַתֹּאמֶר רָחֵל דָּנַנִּי אֱלֹהִים וְגַם שָׁמַע בְּקֹלִי".  As it is difficult to understand why Rachel would be saying that Hashem "judged" her at the moment of granting her a child (though Bilhah), many commentators suggests that the phrase "דָּנַנִּי אֱלֹהִים" refers to Hashem decreeing upon her barrenness.<fn>Rachel, thus, is justifying Hashem's judgment and punishment in making her barren, but simultaneously thanking him for listening to her prayers and giving her a child.</fn>  It is still somewhat odd, though, that she would call her son "דן" focusing on the pain rather than the cure. If, though "דָּנַנִּי" is related to the Akkadian "dunnunu", Rachel might simply be thanking Hashem for giving her strength through the child.</li> | ||
+ | </ul> | ||
+ | <li><b> יֵשׁ</b> – The word "יש" is commonly understood as a particle relating to ownership or being. Hurowitz<fn>See V. A. Hurowitz, “Two Terms for Wealth in Proverbs VIII in Light of Akkadian.” Vetus Testamentum 50:2 (2000): 252–257.</fn> notes that the Akkadian equivalent is "basu", often translated as "there is" but also meaning to"to exist". This verb has a noun form, "busu", which means possessions or valuables. As such, he suggests that it is possible that the Hebrew "יש" might similarly function as both a noun and verb, elucidating the meaning of several verses:</li> | ||
+ | <ul> | ||
+ | <li>Mishlei 8:21: "לְהַנְחִיל אֹהֲבַי יֵשׁ וְאֹצְרֹתֵיהֶם אֲמַלֵּא" – Commentators who read "יֵשׁ" as a verb are forced to posit that the verse is assuming an unspoken noun.  Thus, for example, Radak explains, "יש לי מתנה טובה להנחיל אותה לאוהבי".<fn>See Rashi similarly, "יש אתי נחלה רבה".</fn> Hurowitz, instead, explain that the the word "יֵשׁ" is parallel to "אוצרות", and functions here as a noun, meaning valuables.</li> | ||
+ | <li>Mishlei 13:23: רׇב אֹכֶל נִיר רָאשִׁים וְיֵשׁ נִסְפֶּה בְּלֹא מִשְׁפָּט – Hurowitz suggests that perhaps here, too, "יֵשׁ" should be defined as wealth. If so, the verse might be highlighting the changing fortunes of people. The work of the poor might produce much food, while a person's wealth might dissipate.<fn>According to this reading, it is not clear what the verse means to express by adding "בְּלֹא מִשְׁפָּט".</fn> </li> | ||
+ | </ul> | ||
<li><b>כַּוָּנִים</b> – This word appears in both <a href="Yirmeyahu7-18" data-aht="source">Yirmeyahu 7:18</a> and <a href="Yirmeyahu44-19" data-aht="source">44:19</a><fn>Radak suggests that the word " כִּיּוּן" in <a href="Amos5-26" data-aht="source">Amos 5:26</a>  ("וְאֵת <b>כִּיּוּן</b> צַלְמֵיכֶם") might be related as well.</fn> and, due to the context of idolatry in both verses, is understood by <multilink><a href="RadakAmos5-26" data-aht="source">Radak</a><a href="RadakYirmeyahu7-18" data-aht="source">Yirmeyahu 7:18</a><a href="RadakAmos5-26" data-aht="source">Amos 5:26</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink> and <multilink><a href="ShadalYirmeyahu7-18" data-aht="source">Shadal</a><a href="ShadalYirmeyahu7-18" data-aht="source">Yirmeyahu 7:18</a><a href="ShadalYirmeyahu8-18" data-aht="source">Yirmeyahu 8:18</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink> to refer to some type of food/cake offering.<fn><multilink><a href="RadakAmos5-26" data-aht="source">Radak</a><a href="RadakAmos5-26" data-aht="source">Amos 5:26</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink> 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.<fn>See M. Held, "עיונים בלקסיקוגרפיה המקראית לאור האכדית", Eretz-Israel: Archaeological, Historical and Geographical Studies 16 (1982): 76-85.</fn>   This fits well with the full phrase "לַעֲשׂוֹת כַּוָּנִים <b>לִמְלֶכֶת הַשָּׁמַיִם</b>‎" as Ishtar is also known "queen of the heavens" (מְלֶכֶת = מַלְכַּת).<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 be translated as "queen of the heavens".  Cf. Rashi who writes "כוכב הגדול היו קורין מלכת השמים ל׳ מלוכה". According to him, the verse likely refers to Venus, also associated with Ishtar.</fn> [Ishtar is further associated with the star Venus so even if one takes a more simple reading of "מְלֶכֶת הַשָּׁמַיִם", it might refer to her specifically.]</li> | <li><b>כַּוָּנִים</b> – This word appears in both <a href="Yirmeyahu7-18" data-aht="source">Yirmeyahu 7:18</a> and <a href="Yirmeyahu44-19" data-aht="source">44:19</a><fn>Radak suggests that the word " כִּיּוּן" in <a href="Amos5-26" data-aht="source">Amos 5:26</a>  ("וְאֵת <b>כִּיּוּן</b> צַלְמֵיכֶם") might be related as well.</fn> and, due to the context of idolatry in both verses, is understood by <multilink><a href="RadakAmos5-26" data-aht="source">Radak</a><a href="RadakYirmeyahu7-18" data-aht="source">Yirmeyahu 7:18</a><a href="RadakAmos5-26" data-aht="source">Amos 5:26</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink> and <multilink><a href="ShadalYirmeyahu7-18" data-aht="source">Shadal</a><a href="ShadalYirmeyahu7-18" data-aht="source">Yirmeyahu 7:18</a><a href="ShadalYirmeyahu8-18" data-aht="source">Yirmeyahu 8:18</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink> to refer to some type of food/cake offering.<fn><multilink><a href="RadakAmos5-26" data-aht="source">Radak</a><a href="RadakAmos5-26" data-aht="source">Amos 5:26</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink> 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.<fn>See M. Held, "עיונים בלקסיקוגרפיה המקראית לאור האכדית", Eretz-Israel: Archaeological, Historical and Geographical Studies 16 (1982): 76-85.</fn>   This fits well with the full phrase "לַעֲשׂוֹת כַּוָּנִים <b>לִמְלֶכֶת הַשָּׁמַיִם</b>‎" as Ishtar is also known "queen of the heavens" (מְלֶכֶת = מַלְכַּת).<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 be translated as "queen of the heavens".  Cf. Rashi who writes "כוכב הגדול היו קורין מלכת השמים ל׳ מלוכה". According to him, the verse likely refers to Venus, also associated with Ishtar.</fn> [Ishtar is further associated with the star Venus so even if one takes a more simple reading of "מְלֶכֶת הַשָּׁמַיִם", it might refer to her specifically.]</li> | ||
<li><b>למד</b> – This root generally refers to learning or teaching.  The verb appears in <a href="ShirHaShirim8-2" data-aht="source">Shir HaShirim 8:2</a>, "אֶנְהָגְךָ אֲבִיאֲךָ אֶל בֵּית אִמִּי <b>תְּלַמְּדֵנִי</b>" where it is commonly understood within the metaphoric understanding of the book to refer to instruction in Torah and mitzvot.<fn>See <multilink><a href="RashiShirHaShirim8-2" data-aht="source">Rashi</a><a href="RashiShirHaShirim8-2" data-aht="source">Shir HaShirim 8:2</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="IbnEzraShirHaShirimFirstCommentaryMidrash8-2" data-aht="source">Ibn Ezra</a><a href="IbnEzraShirHaShirimFirstCommentaryMidrash8-2" data-aht="source">Shir HaShirim First Commentary Midrash 8:2</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, and <multilink><a href="MalbimShirHaShirim8-2" data-aht="source">Malbim</a><a href="MalbimShirHaShirim8-2" data-aht="source">Shir HaShirim 8:2</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink>.</fn> It is less clear, though, what it would mean according to the simple sense of the verse.  S.M. Paul<fn>See S. M. Paul, "Gleanings from the Biblical and Talmudic Lexica in Light of Akkadian", Minhah le-aNahum ed. M. Brettler and M. Fishbane (Sheffield, 1993): 242-256.</fn> notes that in Akkadian, <i>lamadu </i>can refer to sexual knowledge. [He compares it to the root "ידע" (and the Akkadian equivalent<i> idu</i>) which can also connote both intellectual and sexual knowledge, noting the relationship between learning/teaching (למד) and knowing (ידע).] Accordingly, the beloved would be speaking of her hopes to engage in relations with her lover.</li> | <li><b>למד</b> – This root generally refers to learning or teaching.  The verb appears in <a href="ShirHaShirim8-2" data-aht="source">Shir HaShirim 8:2</a>, "אֶנְהָגְךָ אֲבִיאֲךָ אֶל בֵּית אִמִּי <b>תְּלַמְּדֵנִי</b>" where it is commonly understood within the metaphoric understanding of the book to refer to instruction in Torah and mitzvot.<fn>See <multilink><a href="RashiShirHaShirim8-2" data-aht="source">Rashi</a><a href="RashiShirHaShirim8-2" data-aht="source">Shir HaShirim 8:2</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="IbnEzraShirHaShirimFirstCommentaryMidrash8-2" data-aht="source">Ibn Ezra</a><a href="IbnEzraShirHaShirimFirstCommentaryMidrash8-2" data-aht="source">Shir HaShirim First Commentary Midrash 8:2</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, and <multilink><a href="MalbimShirHaShirim8-2" data-aht="source">Malbim</a><a href="MalbimShirHaShirim8-2" data-aht="source">Shir HaShirim 8:2</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink>.</fn> It is less clear, though, what it would mean according to the simple sense of the verse.  S.M. Paul<fn>See S. M. Paul, "Gleanings from the Biblical and Talmudic Lexica in Light of Akkadian", Minhah le-aNahum ed. M. Brettler and M. Fishbane (Sheffield, 1993): 242-256.</fn> notes that in Akkadian, <i>lamadu </i>can refer to sexual knowledge. [He compares it to the root "ידע" (and the Akkadian equivalent<i> idu</i>) which can also connote both intellectual and sexual knowledge, noting the relationship between learning/teaching (למד) and knowing (ידע).] Accordingly, the beloved would be speaking of her hopes to engage in relations with her lover.</li> | ||
<li><b><b>מַבְלִיגִיתִי</b></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<fn>See <multilink><a href="RashiYirmeyahu8-18" data-aht="source">Rashi</a><a href="RashiYirmeyahu8-18" data-aht="source">Yirmeyahu 8:18</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="RYosefKaraYirmeyahu8-18" data-aht="source">R. Yosef Kara</a><a href="RYosefKaraYirmeyahu8-18" data-aht="source">Yirmeyahu 8:18</a><a href="R. Yosef Kara" data-aht="parshan">About R. Yosef Kara</a></multilink>, <multilink><a href="RadakYirmeyahu8-18" data-aht="source">Radak</a><a href="RadakYirmeyahu8-18" data-aht="source">Yirmeyahu 8:18</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>, <multilink><a href="RYosefibnKaspiYirmeyahu8-18" data-aht="source">R. Yosef ibn Kaspi</a><a href="RYosefibnKaspiYirmeyahu8-18" data-aht="source">Yirmeyahu 8:18</a><a href="R. Yosef ibn Kaspi" data-aht="parshan">About R. Yosef ibn Kaspi</a></multilink>.</fn> connect it to the verb "בלג", and from context, understand it to be a noun meaning strength or restraint.<fn><multilink><a href="ShadalYirmeyahu8-18" data-aht="source">Shadal</a><a href="ShadalYirmeyahu8-18" data-aht="source">Yirmeyahu 8:18</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink> 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 song.  The verse would mean "and my instrument turned for me into grief", similar to <a href="Iyyov30-31" data-aht="source">Iyyov 30:31</a>, "וַיְהִי לְאֵבֶל כִּנֹּרִי".</li> | <li><b><b>מַבְלִיגִיתִי</b></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<fn>See <multilink><a href="RashiYirmeyahu8-18" data-aht="source">Rashi</a><a href="RashiYirmeyahu8-18" data-aht="source">Yirmeyahu 8:18</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="RYosefKaraYirmeyahu8-18" data-aht="source">R. Yosef Kara</a><a href="RYosefKaraYirmeyahu8-18" data-aht="source">Yirmeyahu 8:18</a><a href="R. Yosef Kara" data-aht="parshan">About R. Yosef Kara</a></multilink>, <multilink><a href="RadakYirmeyahu8-18" data-aht="source">Radak</a><a href="RadakYirmeyahu8-18" data-aht="source">Yirmeyahu 8:18</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>, <multilink><a href="RYosefibnKaspiYirmeyahu8-18" data-aht="source">R. Yosef ibn Kaspi</a><a href="RYosefibnKaspiYirmeyahu8-18" data-aht="source">Yirmeyahu 8:18</a><a href="R. Yosef ibn Kaspi" data-aht="parshan">About R. Yosef ibn Kaspi</a></multilink>.</fn> connect it to the verb "בלג", and from context, understand it to be a noun meaning strength or restraint.<fn><multilink><a href="ShadalYirmeyahu8-18" data-aht="source">Shadal</a><a href="ShadalYirmeyahu8-18" data-aht="source">Yirmeyahu 8:18</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink> 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 song.  The verse would mean "and my instrument turned for me into grief", similar to <a href="Iyyov30-31" data-aht="source">Iyyov 30:31</a>, "וַיְהִי לְאֵבֶל כִּנֹּרִי".</li> | ||
− | <li><b>נהה</b> – In both <a href="Yechezkel32-8" data-aht="source">Yechezkel 32:8</a> and <a href="Mikhah2-4" data-aht="source">Mikhah 2:4</a>, this root means wail or lament.<fn>See also the noun forms, נהי and הי, which consistently mean lamentation.</fn>  However, this definition is more difficult to apply to <a href="ShemuelI7-2" data-aht="source">Shemuel I 7:2</a>, "<b>וַיִּנָּהוּ</b> כׇּל בֵּית יִשְׂרָאֵל אַחֲרֵי י״י".  What would it mean that the nation "lamented after Hashem"? <multilink><a href="RadakYirmeyahu7-18" data-aht="source">Radak</a><a href="RadakYirmeyahu7-18" data-aht="source">Yirmeyahu 7:18</a><a href="RadakYirmeyahu8-18" data-aht="source">Yirmeyahu 8:18</a><a href="RadakAmos5-26" data-aht="source">Amos 5:26</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink> suggests that the verse might mean that the nation cried as they repented of their ways. <fn>He also raises the possibility that נהה takes a totally different meaning in this verse and refers to gathering, similar to the word "נקוו‎". See Yirmeyahu 3:17, "וְנִקְווּ אֵלֶיהָ כׇל הַגּוֹיִם לְשֵׁם י"י" and Targum Yonatan there who explains, "<b>וְיִתְנְהוֹן</b> לְמִפְלַח בָּהּ כָּל עַמְמַיָא לִשְׁמָא דַייָ".</fn> | + | <li><b>מֵרֵעֵהוּ</b> – The root "מרע" appears in several places in Tanakh, in Bereshit 26:26,<fn>Commentators debate the role of the "<i>mem</i>" in the word "מֵרֵעֵהוּ" in this verse, with some suggesting it is part of the root (מרע) and others suggesting that it is secondary, and that the word means "מן הרעים שלו".</fn> Shofetim 14-15, Shemuel II 3:8 and Mishlei 19:7.  In each case, commentators define it as a friend or companion.  The context of Bereshit 26, however, might make one question whether this is the most fitting translation there too. The verses speak of the covenant between Avimelekh and Yitzchak, stating "וַאֲבִימֶלֶךְ הָלַךְ אֵלָיו מִגְּרָר וַאֲחֻזַּת מֵרֵעֵהוּ וּפִיכֹל שַׂר צְבָאוֹ". Why would Avimelekh bring both his military commander and a mere "friend" to negotiate? V. A. Hurowitz suggests that perhaps "מֵרֵעֵהוּ" in this verse is equivalent to the Akkadian "merhu", meaning שר הרועים. Avimelekh brought two important officers with him, not one of his friends.<fn>It is also possible that even without the Akkadian cognate one can understand the verse to refer to an advisor or officer rather than a mere colleague.  See Divrei HaYamim I 27:33, "וַאֲחִיתֹפֶל יוֹעֵץ לַמֶּלֶךְ וְחוּשַׁי הָאַרְכִּי <b>רֵעַ</b> הַמֶּלֶךְ" where "רֵעַ" might be parallel to "יוֹעֵץ". If so, the word "מֵרֵעֵהוּ" in Bereshit 26:26 might then be translated as "מן הרעים שלו", that Avimelekh took "Achuzat, from among his advisors..."</fn></li> |
+ | <li><b>נהה</b> – In both <a href="Yechezkel32-8" data-aht="source">Yechezkel 32:8</a> and <a href="Mikhah2-4" data-aht="source">Mikhah 2:4</a>, this root means wail or lament.<fn>See also the noun forms, נהי and הי, which consistently mean lamentation.</fn>  However, this definition is more difficult to apply to <a href="ShemuelI7-2" data-aht="source">Shemuel I 7:2</a>, "<b>וַיִּנָּהוּ</b> כׇּל בֵּית יִשְׂרָאֵל אַחֲרֵי י״י".  What would it mean that the nation "lamented after Hashem"? <multilink><a href="RadakYirmeyahu7-18" data-aht="source">Radak</a><a href="RadakYirmeyahu7-18" data-aht="source">Yirmeyahu 7:18</a><a href="RadakYirmeyahu8-18" data-aht="source">Yirmeyahu 8:18</a><a href="RadakAmos5-26" data-aht="source">Amos 5:26</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink> suggests that the verse might mean that the nation cried as they repented of their ways. <fn>He also raises the possibility that נהה takes a totally different meaning in this verse and refers to gathering, similar to the word "נקוו‎". See Yirmeyahu 3:17, "וְנִקְווּ אֵלֶיהָ כׇל הַגּוֹיִם לְשֵׁם י"י" and Targum Yonatan there who explains, "<b>וְיִתְנְהוֹן</b> לְמִפְלַח בָּהּ כָּל עַמְמַיָא לִשְׁמָא דַייָ".</fn> M. Weinfeld<fn>See M. Weinfeld, "Jeremiah and the Spiritual Metamorphosis of Israel", ZAW 88:1 (1976): 17-56.  See also the discussion in I. Gluska, "מקראות סתומים לאור האכדית", Beit MIkra 34:4 (1989): 357-359.</fn> offers a different explanation in light of Akkadian, suggesting that "נהה" is related to the Akkadian <i>ne'u</i>, meaning "to turn to": The verse states simply that the nation turned back to Hashem.</li> | ||
<li><b>נְחֹשֶׁת</b> – Throughout Tanakh, "נְחֹשֶׁת" means copper, yet this meaning is difficult in <a href="Yechezkel16-36" data-aht="source">Yechezkel 16:36</a>: "יַעַן הִשָּׁפֵךְ <b>נְחֻשְׁתֵּךְ</b> וַתִּגָּלֶה עֶרְוָתֵךְ".  From context, most commentators understand the phrase "הִשָּׁפֵךְ נְחֻשְׁתֵּךְ" to be parallel to "וַתִּגָּלֶה עֶרְוָתֵךְ." Thus, <multilink><a href="RashiYechezkel16-36" data-aht="source">Rashi</a><a href="RashiYechezkel16-36" data-aht="source">Yechezkel 16:36</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink> and <multilink><a href="RadakYechezkel16-36" data-aht="source">Radak</a><a href="RadakYechezkel16-36" data-aht="source">Yechezkel 16:36</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink> suggest that "נְחֻשְׁתֵּךְ" means the women's edge or bottom, pointing as evidence to the verse "וְחָרָה נְחֻשְׁתָּהּ" (Yechezkel 24:11) and the Mishnaic phrase<fn>See <multilink><a href="MishnaKeilim8-3" data-aht="source">Mishna Keilim 8:3</a><a href="MishnaKeilim8-3" data-aht="source">Keilim 8:3</a><a href="MishnaKeilim9-1" data-aht="source">Keilim 9:1</a><a href="MishnaKeilim9-3" data-aht="source">Keilim 9:3</a><a href="Mishna" data-aht="parshan">About the Mishna</a></multilink>, <multilink><a href="MishnaKeilim9-1" data-aht="source">9:1</a><a href="MishnaKeilim9-1" data-aht="source">Keilim 9:1</a><a href="Mishna" data-aht="parshan">About the Mishna</a></multilink>, and <multilink><a href="MishnaKeilim9-3" data-aht="source">9:3</a><a href="MishnaKeilim9-3" data-aht="source">Keilim 9:3</a><a href="Mishna" data-aht="parshan">About the Mishna</a></multilink>.</fn> "נחשתו של תנור" which speak of the bottom of a vessel.<fn>In these cases, however, the connection to "נחושת" is still very evident, as the pot and oven are made of the metal.</fn> I. Gluska<fn>I. Gluska, "מקראות סתומים לאור האכדית", Beit MIkra 34:4 (1989): 357-359.</fn> agrees that the two halves of the verse are parallel, but suggests that the word "נְחֻשְׁתֵּךְ" should be understood in light of its Akkadain cognate, <i>nahsati/u</i>, meaning a women's menstrual flow.</li> | <li><b>נְחֹשֶׁת</b> – Throughout Tanakh, "נְחֹשֶׁת" means copper, yet this meaning is difficult in <a href="Yechezkel16-36" data-aht="source">Yechezkel 16:36</a>: "יַעַן הִשָּׁפֵךְ <b>נְחֻשְׁתֵּךְ</b> וַתִּגָּלֶה עֶרְוָתֵךְ".  From context, most commentators understand the phrase "הִשָּׁפֵךְ נְחֻשְׁתֵּךְ" to be parallel to "וַתִּגָּלֶה עֶרְוָתֵךְ." Thus, <multilink><a href="RashiYechezkel16-36" data-aht="source">Rashi</a><a href="RashiYechezkel16-36" data-aht="source">Yechezkel 16:36</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink> and <multilink><a href="RadakYechezkel16-36" data-aht="source">Radak</a><a href="RadakYechezkel16-36" data-aht="source">Yechezkel 16:36</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink> suggest that "נְחֻשְׁתֵּךְ" means the women's edge or bottom, pointing as evidence to the verse "וְחָרָה נְחֻשְׁתָּהּ" (Yechezkel 24:11) and the Mishnaic phrase<fn>See <multilink><a href="MishnaKeilim8-3" data-aht="source">Mishna Keilim 8:3</a><a href="MishnaKeilim8-3" data-aht="source">Keilim 8:3</a><a href="MishnaKeilim9-1" data-aht="source">Keilim 9:1</a><a href="MishnaKeilim9-3" data-aht="source">Keilim 9:3</a><a href="Mishna" data-aht="parshan">About the Mishna</a></multilink>, <multilink><a href="MishnaKeilim9-1" data-aht="source">9:1</a><a href="MishnaKeilim9-1" data-aht="source">Keilim 9:1</a><a href="Mishna" data-aht="parshan">About the Mishna</a></multilink>, and <multilink><a href="MishnaKeilim9-3" data-aht="source">9:3</a><a href="MishnaKeilim9-3" data-aht="source">Keilim 9:3</a><a href="Mishna" data-aht="parshan">About the Mishna</a></multilink>.</fn> "נחשתו של תנור" which speak of the bottom of a vessel.<fn>In these cases, however, the connection to "נחושת" is still very evident, as the pot and oven are made of the metal.</fn> I. Gluska<fn>I. Gluska, "מקראות סתומים לאור האכדית", Beit MIkra 34:4 (1989): 357-359.</fn> agrees that the two halves of the verse are parallel, but suggests that the word "נְחֻשְׁתֵּךְ" should be understood in light of its Akkadain cognate, <i>nahsati/u</i>, meaning a women's menstrual flow.</li> | ||
− | <li><b>פֹּת</b> – <a href="Yirmeyahu3-17" data-aht="source">Yirmeyahu 3:17</a> reads, "וְשִׂפַּח אֲדֹנָי קׇדְקֹד בְּנוֹת צִיּוֹן וַי״י <b>פׇּתְהֵן</b> יְעָרֶה".  The meaning of the word "פׇּתְהֵן" is unclear. <multilink><a href="IbnEzraYeshayahu3-17" data-aht="source">Ibn Ezra</a><a href="IbnEzraYeshayahu3-17" data-aht="source">Yeshayahu 3:17</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink><fn>See his second explanation.</fn> and <multilink><a href="RadakYeshayahu3-17" data-aht="source">Radak</a><a href="RadakYeshayahu3-17" data-aht="source">Yeshayahu 3:17</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink> suggests that it refers to a woman's private parts, which Hashem is to unveil.<fn>Ibn Ezra connects it to the word "הַפֹּתוֹת" in Melakhim I 7:50, but the word's meaning there is ambiguous as well.</fn> <multilink><a href="IbnEzraYeshayahu3-17" data-aht="source">Ibn Ezra</a><a href="IbnEzraYeshayahu3-17" data-aht="source">Yeshayahu 3:17</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> and <multilink><a href="ShadalYeshayahu3-17" data-aht="source">Shadal</a><a href="ShadalYeshayahu3-17" data-aht="source">Yeshayahu 3:17</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink> also | + | <li><b>פֹּת</b> – <a href="Yirmeyahu3-17" data-aht="source">Yirmeyahu 3:17</a> reads, "וְשִׂפַּח אֲדֹנָי קׇדְקֹד בְּנוֹת צִיּוֹן וַי״י <b>פׇּתְהֵן</b> יְעָרֶה".  The meaning of the word "פׇּתְהֵן" is unclear. <multilink><a href="IbnEzraYeshayahu3-17" data-aht="source">Ibn Ezra</a><a href="IbnEzraYeshayahu3-17" data-aht="source">Yeshayahu 3:17</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink><fn>See his second explanation.</fn> and <multilink><a href="RadakYeshayahu3-17" data-aht="source">Radak</a><a href="RadakYeshayahu3-17" data-aht="source">Yeshayahu 3:17</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink> suggests that it refers to a woman's private parts, which Hashem is to unveil.<fn>Ibn Ezra connects it to the word "הַפֹּתוֹת" in Melakhim I 7:50, but the word's meaning there is ambiguous as well.</fn> <multilink><a href="IbnEzraYeshayahu3-17" data-aht="source">Ibn Ezra</a><a href="IbnEzraYeshayahu3-17" data-aht="source">Yeshayahu 3:17</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> and <multilink><a href="ShadalYeshayahu3-17" data-aht="source">Shadal</a><a href="ShadalYeshayahu3-17" data-aht="source">Yeshayahu 3:17</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink> also bring the alternative possibility that the word פֹּת is somewhat parallel to "קׇדְקֹד", with Ibn Ezra relating it the word "פאה" (head of hair) and Shadal to the Aramaic "אפותא," meaning forehead. A closer cognate might be the Akkadian "<i>putu</i>", also meaning forehead.<fn>See H. Tawil, An Akkadian Lexical Companion for Biblical Hebrew: Etymological-Semantic and Idiomatic Equivalents with Supplement on Biblical Aramaic (New Jersey, 2009).</fn></li> |
</ul> | </ul> | ||
</category> | </category> |
Version as of 09:08, 15 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 most of the above explanations, Y. Avishur5 suggests a reading that does not entail adding or deleting letters/words 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.
- אֱלִיל – All agree that the noun "אֱלִיל" generally means idol, but the etymology of the word is unclear. Rashi and R"Y Kara suggest that it might come from the word "אַל" meaning nought. In contrast, V. Hurowitz7 and H. Tawil8 propose that it might be related to Akkadian, with Hurowitz connecting it to Enlil, head god of the Sumerian pantheon, and Tawil relating it to the Akkadian "ulalu", meaning worthless. The latter possibility might explain various verses in which the normal translation of idol is less fitting:9
- Yirmeyahu 14:14: "שֶׁקֶר הַנְּבִאִים נִבְּאִים בִּשְׁמִי.. וְלֹא דִבַּרְתִּי אֲלֵיהֶם חֲזוֹן שֶׁקֶר וְקֶסֶם [וֶאֱלִיל] (ואלול)" - Yirmeyahu claims that the visions of false prophets are lies and things of nought.
- Zekharyah 11:17: " הוֹי רֹעִי הָאֱלִיל עֹזְבִי הַצֹּאן" – Zecharyah speaks of worthless shepherds who abandon their sheep.
- Iyyov 13:4: "אַתֶּם טֹפְלֵי שָׁקֶר רֹפְאֵי אֱלִל כֻּלְּכֶם" – Iyyov tells his friends that they are like physicians of no value, for their attempts to comfort are futile.
- Tehillim 96:5, " כִּי כׇּל אֱלֹהֵי הָעַמִּים אֱלִילִים" Though this verse is often understood to mean, "all the nation's gods are idols," a smoother translation might understand "אֱלִיל", here too, as an adjective:all the nations' gods are worthless".
- בוּל – This word appears only twice in Tanakh, in Yeshayahu 44:19, "לְבוּל עֵץ אֶסְגּוֹד" and in Iyyov 40:20: "כִּי בוּל הָרִים יִשְׂאוּ לוֹ וְכׇל חַיַּת הַשָּׂדֶה יְשַׂחֲקוּ שָׁם".
- דן - In Akkadian "dunnu" / "dunnunu" relates to strength10 and in verbal form might mean to ratify or make legally binding. [As such, it is similar in usage to the word "תוקף"]. Applying this meaning might elucidate several verses in Tanakh in which the more common meaning of "to judge" or "execute judgement" is less fitting:
- Bereshit 30:6: "וַתֹּאמֶר רָחֵל דָּנַנִּי אֱלֹהִים וְגַם שָׁמַע בְּקֹלִי". As it is difficult to understand why Rachel would be saying that Hashem "judged" her at the moment of granting her a child (though Bilhah), many commentators suggests that the phrase "דָּנַנִּי אֱלֹהִים" refers to Hashem decreeing upon her barrenness.11 It is still somewhat odd, though, that she would call her son "דן" focusing on the pain rather than the cure. If, though "דָּנַנִּי" is related to the Akkadian "dunnunu", Rachel might simply be thanking Hashem for giving her strength through the child.
- יֵשׁ – The word "יש" is commonly understood as a particle relating to ownership or being. Hurowitz12 notes that the Akkadian equivalent is "basu", often translated as "there is" but also meaning to"to exist". This verb has a noun form, "busu", which means possessions or valuables. As such, he suggests that it is possible that the Hebrew "יש" might similarly function as both a noun and verb, elucidating the meaning of several verses:
- Mishlei 8:21: "לְהַנְחִיל אֹהֲבַי יֵשׁ וְאֹצְרֹתֵיהֶם אֲמַלֵּא" – Commentators who read "יֵשׁ" as a verb are forced to posit that the verse is assuming an unspoken noun. Thus, for example, Radak explains, "יש לי מתנה טובה להנחיל אותה לאוהבי".13 Hurowitz, instead, explain that the the word "יֵשׁ" is parallel to "אוצרות", and functions here as a noun, meaning valuables.
- Mishlei 13:23: רׇב אֹכֶל נִיר רָאשִׁים וְיֵשׁ נִסְפֶּה בְּלֹא מִשְׁפָּט – Hurowitz suggests that perhaps here, too, "יֵשׁ" should be defined as wealth. If so, the verse might be highlighting the changing fortunes of people. The work of the poor might produce much food, while a person's wealth might dissipate.14
- כַּוָּנִים – This word appears in both Yirmeyahu 7:18 and 44:1915 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.16 This meaning is supported by the Akkadian cognate, kamaֿnu, which refers to sweet cakes which were used in the worship of Ishtar.17 This fits well with the full phrase "לַעֲשׂוֹת כַּוָּנִים לִמְלֶכֶת הַשָּׁמַיִם" as Ishtar is also known "queen of the heavens" (מְלֶכֶת = מַלְכַּת).18 [Ishtar is further associated with the star Venus so even if one takes a more simple reading of "מְלֶכֶת הַשָּׁמַיִם", it might refer to her specifically.]
- למד – This root generally refers to learning or teaching. The verb appears in Shir HaShirim 8:2, "אֶנְהָגְךָ אֲבִיאֲךָ אֶל בֵּית אִמִּי תְּלַמְּדֵנִי" where it is commonly understood within the metaphoric understanding of the book to refer to instruction in Torah and mitzvot.19 It is less clear, though, what it would mean according to the simple sense of the verse. S.M. Paul20 notes that in Akkadian, lamadu can refer to sexual knowledge. [He compares it to the root "ידע" (and the Akkadian equivalent idu) which can also connote both intellectual and sexual knowledge, noting the relationship between learning/teaching (למד) and knowing (ידע).] Accordingly, the beloved would be speaking of her hopes to engage in relations with her lover.
- מַבְלִיגִיתִי – This word is a hapax legomenon, appearing only in Yirmeyahu 8:18: "מַבְלִיגִיתִי עֲלֵי יָגוֹן עָלַי לִבִּי דַוָּי". Many commentators21 connect it to the verb "בלג", and from context, understand it to be a noun meaning strength or restraint.22 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 song. The verse would mean "and my instrument turned for me into grief", similar to Iyyov 30:31, "וַיְהִי לְאֵבֶל כִּנֹּרִי".
- מֵרֵעֵהוּ – The root "מרע" appears in several places in Tanakh, in Bereshit 26:26,23 Shofetim 14-15, Shemuel II 3:8 and Mishlei 19:7. In each case, commentators define it as a friend or companion. The context of Bereshit 26, however, might make one question whether this is the most fitting translation there too. The verses speak of the covenant between Avimelekh and Yitzchak, stating "וַאֲבִימֶלֶךְ הָלַךְ אֵלָיו מִגְּרָר וַאֲחֻזַּת מֵרֵעֵהוּ וּפִיכֹל שַׂר צְבָאוֹ". Why would Avimelekh bring both his military commander and a mere "friend" to negotiate? V. A. Hurowitz suggests that perhaps "מֵרֵעֵהוּ" in this verse is equivalent to the Akkadian "merhu", meaning שר הרועים. Avimelekh brought two important officers with him, not one of his friends.24
- נהה – In both Yechezkel 32:8 and Mikhah 2:4, this root means wail or lament.25 However, this definition is more difficult to apply to Shemuel I 7:2, "וַיִּנָּהוּ כׇּל בֵּית יִשְׂרָאֵל אַחֲרֵי י״י". What would it mean that the nation "lamented after Hashem"? Radak suggests that the verse might mean that the nation cried as they repented of their ways. 26 M. Weinfeld27 offers a different explanation in light of Akkadian, suggesting that "נהה" is related to the Akkadian ne'u, meaning "to turn to": The verse states simply that the nation turned back to Hashem.
- נְחֹשֶׁת – Throughout Tanakh, "נְחֹשֶׁת" means copper, yet this meaning is difficult in Yechezkel 16:36: "יַעַן הִשָּׁפֵךְ נְחֻשְׁתֵּךְ וַתִּגָּלֶה עֶרְוָתֵךְ". From context, most commentators understand the phrase "הִשָּׁפֵךְ נְחֻשְׁתֵּךְ" to be parallel to "וַתִּגָּלֶה עֶרְוָתֵךְ." Thus, Rashi and Radak suggest that "נְחֻשְׁתֵּךְ" means the women's edge or bottom, pointing as evidence to the verse "וְחָרָה נְחֻשְׁתָּהּ" (Yechezkel 24:11) and the Mishnaic phrase28 "נחשתו של תנור" which speak of the bottom of a vessel.29 I. Gluska30 agrees that the two halves of the verse are parallel, but suggests that the word "נְחֻשְׁתֵּךְ" should be understood in light of its Akkadain cognate, nahsati/u, meaning a women's menstrual flow.
- פֹּת – Yirmeyahu 3:17 reads, "וְשִׂפַּח אֲדֹנָי קׇדְקֹד בְּנוֹת צִיּוֹן וַי״י פׇּתְהֵן יְעָרֶה". The meaning of the word "פׇּתְהֵן" is unclear. Ibn Ezra31 and Radak suggests that it refers to a woman's private parts, which Hashem is to unveil.32 Ibn Ezra and Shadal also bring the alternative possibility that the word פֹּת is somewhat parallel to "קׇדְקֹד", with Ibn Ezra relating it the word "פאה" (head of hair) and Shadal to the Aramaic "אפותא," meaning forehead. A closer cognate might be the Akkadian "putu", also meaning forehead.33