[b-hebrew] qetseph in 2Ki 3:27
lizfried at umich.edu
Thu Jul 3 17:49:58 EDT 2003
Just a note to point out that it is not merely a superior to an inferior,
it is always from a god (except in Esther).
Pharaoh is a god.
> -----Original Message-----
> From: b-hebrew-bounces at lists.ibiblio.org
> [mailto:b-hebrew-bounces at lists.ibiblio.org]On Behalf Of Karl Randolph
> Sent: Thursday, July 03, 2003 5:39 PM
> To: Hebrew
> Subject: RE: [b-hebrew] qetseph in 2Ki 3:27
> To All:
> What one learns from debate.
> This one caused me to go back to my concordance. I still have a
> copy of Lisowskis.
> First I noticed that QCP when used as a verb is almost always
> followed by (L (ayen lamed) followed by the object (person or
> thing) upon which the fury falls.
> Secondly, as a verb, it is always from a superior onto an
> inferior, e.g. pharoah onto his baker and cupbearer, God onto Israel.
> As a noun the line is not as clear though understood, again from
> a superior onto an inferior. But it is often left to the context
> and the reader to recognize the superior and inferior as they are
> often not explicitly stated in the text.
> Looking at the exact meaning of QCP, it appears to mean fury,
> with a dash of disgust mixed in with a desire for vengeance. It
> is the action of a superior who is angered, yet disgusted, with
> the disobedience of his inferior and who is willing to act out
> vengeance (punishment) upon that disobedient inferior.
> Now lets look at 2 Kings 3. It starts with Joram becoming King
> and still an idol worshipper, hence already worthy of QCP. Then
> in verse 4 Mesha of Moab, another idolater, rebels against Joram.
> In verse 9 he takes along the king of Edom, another idolater, and
> Hezekiah, many of whose people continued their idolatry even
> though Hezekiah himself followed Yahweh. Elishas reaction in
> verse 1314 clearly indicates that God was ready to doom the
> whole army of Israel and Edom to death, but the presence of
> Hezekiah spares their lives. There was already QCP (L Y$R)L
> (qetsep al yisrael), King Meshas sacrifice of his son was merely
> incidental, not the cause, thereof. Though could Gods fury have
> been inflamed further as the people reverently stood by while
> Mesha performed his sacrifice? Where were the arrows or slung
> stones to try to stop it? That they were close enough to
> recognize the players meant they were close enough to shoot
> arrows, maybe even close enough to throw a javelin or
> two. So why did they allow that religious ceremony to go through
> uninterrupted? That would infuriate God.
> Those are my thoughts.
> Karl W. Randolph.
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