Genesis 24:34-38, 42-49, 58-67 â€؛ 2020 â€؛ 06 â€؛ ...آ  1 day agoآ  1 Genesis 24:34-38, 42-49, 58-67

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Text of Genesis 24:34-38, 42-49, 58-67 â€؛ 2020 â€؛ 06 â€؛ ...آ  1 day agoآ  1 Genesis...

  • 1

    Genesis 24:34-38, 42-49, 58-67

    (24:34)

    Why אנכי rather than אני? Is there a difference. Years ago Revell published a long

    article on this.

    (24:35)

    .small cattle, sheep and goats, flock, flocks” under BDB 838a“ = צֹאן

    .cattle, herd, ox” under BDB 133a“ = ָבָקר

    is ֶעֶבד Because ?ֶעֶבִדים* This form is interesting. Why not something like - ַוֲעָבִדם

    from *ʿabdu and in addition to the masculine plural ending ־ִים segholate nouns

    exhibit internal plurals (a short vowel is inserted between 2 nd

    and 3 rd

    consonants).

    Something like ʿabadī(y)m > (apply short vowel rules) ʿăbādī(y)m. Compare mpa

    .(malakē(y* > ַמְלֵכי and mpc ְמָלִכים

    (?”originally “concubine) (ָאָמה maid, maid-servant” (synonymous with“ = ִשְפָחה

    under BDB 1046b. Root שפח = “pour, pour out, release semen?”.

    .camel” under BDB 168b“ = ָגָמל

    .he-ass” under BDB 331b“ = ֲחמֹור

    Grammatical note = Indirect object ל (to, untranslated). The object of the

    preposition ל can be the indirect object of the verb, meaning that it receives

    the action of the verb. An English example of an indirect object is the word

    ‘her’ in the sentence ‘He gave her a ring’. When used this way ל is

    sometimes referred to as a nota dative.

     אן ּוָבָקר ֹֹ֤ He gave flocks and herds to him ַוִיֶתן־֞לֹו צ and herd flock to him he gave Genesis 24:35

    See Williams, §269.

    (24:36)

    .”be (or) become old“ = זקן old age” under BDB 279a. Root“ = ִזְקָנה 1

    1 “Read ־ֹתה? compare SamPent, Septuagint and 21:2”.

    https://www.biblegateway.com/passage/?search=Genesis%2024%3A34-38%2C%2042-49%2C%2058-67&version=NRSV;WLC http://cal.huc.edu/showtargum.php?bookname=01&chapter=24&verse=36&Peshitta=ON&Sam=ON https://en.katabiblon.com/us/index.php?text=LXX&book=Gn&ch=24

  • 2

    ־ּלו 2

    (24:37)

    Niphal “swear, take an oath” under BDB 989a. Take a moment to observe = שבע

    the form of wayyiqtol 3ms + 1cs suffix. Note the connecting vowel.

    ב ְבַאְרֽצֹו י ֹיֵשֶׁ֥ ר ָאֹנִכִ֖ This is a characteristically Hebrew construction. In English - ֲאֶשֶׁ֥

    one can say “in whose land I am living”. In Hebrew (and other Semitic languages)

    one say “who/which I (am) living in his land”.

    (24:38)

    .clan, family” under BDB 1046b“ = ִמְשָפָחה

    אם־לו 3

    (24:42)

    ר This is worth noting. The 1 - ָוֹאַמַ֗ st and the vowel א quiesces after the prefix א

    lengthens to ā then the Canaanite shift ā > ō. Can you explain the vowel pattern?

    יחַ This is a remarkable construction. Literally “if be-you now - ִאם־ֶיְשָך־ָנ֙א ַמְצִלִ֣

    making successful = if you are now making successful (the way in which I am

    going)”.

    Sure enough grammatical note = יׁש before the pronominal subject of a

    participle (untranslated). Also called its predicate use the particle יש occasionally

    takes a pronominal suffix that is the subject of a participle. This use is particularly

    frequent after ִאם when the construction expresses an intention.

     י יַח ַדְרִכִּ֔ if you will make my journey successful ִאם־ֶיְשָך־ָנ֙א ַמְצִלִ֣ my road making successful (יש) you if Genesis 24:42

    See Williams, §479.

    (24:43)

    2 “Thus Leningrad Codex, many manuscripts, editions לֹו” (without dagesh). Orthographic note.

    3 “Perhaps read with SamPent כי־אם”. Yeah אמ־לא struck me as odd.

    http://cal.huc.edu/showtargum.php?bookname=01&chapter=24&verse=38&Peshitta=ON&Sam=ON

  • 3

    and other נצב (Niphal “take one’s stand, stand” under BDB 662a. Ph (Pun = נצב

    forms “monument”. Nab Palm נצב “set up”. Zinj נצב “statue”. Palm מצבא “image”.

    Akk (perhaps) naṣābu (Amarna). Arm ְנַצב. Arb naṣaba “set up, erect”. Sab נצב

    “cippus”.

    .young woman (ripe sexually; maid or newly married)” under BDB 761b“ = ַעְלָמה

    Root עלם II = “be strong, rejuvenate, young, girl, slave, harlots”(??? Basically

    someone young).

    את quiesces and the vowel lengthens to ē א The .יֹוֵצאת < יֹוֶצֶאת* Note how - ַהֹיֵצִ֣

    .”draw water” under BDB 980a. Arb saʾaba “be satisfied with drinking“ = שאב

    Arm ְשִאיב (of magnet).

    .Hiphil “cause to drink water, give to drink” under BDB 1052a = שקה

    .a little, fewness, a few” under BDB 589b“ = ְמַעט

    ;toil severely; fatigue, weary, harass, treat“ = כדד jar" under BDB 461b. Root" = ַכד

    mortar; what remains in bottom of cooking-pot”. Rare. Arm ַכָדא.

    (24:44)

    .שתי Sab .שתא Arm .שתה drink” under BDB 1059a. Akk šatȗ. Oarm“ = שתה

    Hiphil “decide, adjudge, prove, reprove, correct”, Hitpael “argue” under = יכח

    BDB 406b. Note how the original I *ו returns after a prefix.

    (24:45)

    adverb of time) not yet, ere, before that" under BDB 382b. Derivation)" = ֶטֶרם

    unknown - not found in cognate languages.

    .be complete, at an end, finished, accomplished, spent” under BDB 477a“ = כלה

    Here Piel.

    .shoulder” under BDB 1014a“ = ְשֶכם

    יִני Hiphil imperative 2fs + 1cs suffix. We do not often see 2fs שקה Note form - ַהְשִקֶׁ֥

    imperative forms.

  • 4

    ־נא 4

    Grammatical note = Temporal clause beginning with ֶטֶרם/ ֶרםבטֶֶ (before). A

    temporal clause with an imperfect verb can begin with ֶטֶרם or ְבֶטֶרם. The event of

    the main clause happens before the event of the temporal clause. If the event of the

    main clause is past time the event of the temporal clause is usually also past time.

    If the event of the main clause is future time the event of the temporal clause is

    necessarily also future time since it occurs after the main clause. The imperfect

    tense is used because the action is viewed from the standpoint of its being

    incomplete (§167). See Williams, §509.

    (24:46)

    .hasten” under BDB 554b. Arb mahara “be practiced, skilled”. Here Piel“ = מהר

    ֹוֶרד Good opportunity to observe how wayyiqtol can differ from prefixed - ַותֹ֤

    indicative form. Compare תֹוִריד and ַותֹוֶֹ֫רד. Two reasons. First the wayyiqtol did not

    originally end in a short vowel and a long vowel in an originally closed syllable

    becomes short so I > i. Also the accent moves one syllable back and short vowel

    rules apply. So i > e.

    ְשתְ Note apocopation with 3 - ָוֵאֵ֕ rd

    .verbs wayyiqtol form ה

    (42:47)

    םׂשי or ׂשום = “put, place, set” under BDB 962b.

    = נזם ring (always of gold when mentioned)” under BDB 633b. Root“ = ֶנֶזם

    unknown.

    (I = “nostril, nose, face, anger” under BDB 60a. Akk appu “face”. Arb ʾanfu(n ַאף

    “nose”. Arm ֲאְנִפין “face”.

    .bind, join”. Rare“ = צמד bracelet” under BDB 855a. Root“ = ָצִמיד

    4 “SamPent, Syriac add מעט מים מכדְך compare Septuagint

    min ”.

    http://cal.huc.edu/showtargum.php?bookname=01&chapter=24&verse=45&Peshitta=ON&Sam=ON

  • 5

    יהָ ים ַעל־ָיֶדֽ ּה ְוַהְצִמיִדִ֖ ֶז֙ם ַעל־ַאָפִּ֔ ם ַהֶנ֙ This is interesting. Is this an ancient custom to - ָוָאִׂשֹ֤

    mark a young woman who is to be betrothed? Similar to an engagement

    ring?

    (42:48)

    .”bow down” under BDB 869a. Akk (including EA) qadādu “bow down“ = קדד

    Difficult final geminate form.

    + lead, guide”, Hiphil “lead, guide” under BDB 634b. Note suffixed form“ = נחה

    1cs suffix = ִני The 3 .ִהְנַח֙ rd

    .disappears before the suffix ה

    ַחת One of those forms you just need to .ַקַחת Qal infinitive construct לקח + ל - ָלַקַ֛

    learn.

    (24:58)

    Grammatical note = Desiderative imperfect (want to). A desiderative imperfect

    verb discusses whether or not the subject of the verb desires to do the action of the

    verb. It is typically translated into English using ‘want’, ‘wish’, or ‘desire’. In

    contexts where it is clear that the subject will do the action of the verb if she

    desires to do so it may be translated using ‘will’.

     ִ֖היש ַהֶז י ִעם־ָהִאִ֣ ֲהֵתְלִכ Do you want to go with this man? the this the man with you want to go? Genesis 24:58

    See Williams, §171. It occurs to me we see this in typical wedding liturgies. “Will

    you (do all these things when you are married)