Biblical Hebrew Forum

[Uri Hurwitz <uhurwitz AT yahoo.com>]

  You may wish to look up the so called "Amorite" PNs from Mari, and
   discover their meanings and functions, some biblical names just follow
   the pattern. Such personal names  usually  call for benefit from a deity,
   such as protection,  help, blessing etc.
   
    Now sometimes such names  appear in abbreviatied form, note for
   exaple Barukh or (Ezea, where the name of the deity was dropped.
   Such a 'nickname'  ,or hypocorosticon, is exactly Yitshaq , derived from
   a longer * Yitshaq-el or * Yitshaq- hadad  =   may the deity smile
   [on the person named].
   
   You mentioned Ya)aqob again;  this is another abbreviation from a longer
  "may the daity protect'. The name appears in Mari over a dozen times, 
  in Egypt, as one of Hyksos kings, and elsewhere as I mentioned before.
   
  As for the meaning of the Tetragammaton, the possibility that this divine
    name too is  an abbreviation is held seriously by some. It falls
   in the catogery of the "deity is "established" or  the"deity exists"
   such as the biblical Yehoyakhin.
     Thus the original form of this name long before the Hebrews shortened
  and adopted it was * Yahweh-El or *Yahweh-Haddad.
   
    Uri Hurwitz
   
   
  ----- Original Message -----From: "Isaac Fried" <if at math.bu.edu>
 Isaac Fried wrote:
>
> 
> Your assumption that the rules of grammar apply to names may be  
> wrong. Sorry, but I can not contemplate a biblical name such as he- 
> will-laugh.
> 
> Isaac Fried, Boston University.


       
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>From torythrp AT yahoo.com  Tue Oct 16 15:31:44 2007
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From: Tory Thorpe <torythrp AT yahoo.com>
Date: Tue, 16 Oct 2007 15:34:16 -0400
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Subject: Re: [b-hebrew] Genesis 20: 1
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The website you mention contains misinformation and is misleading  
you. If you actually read R. Cohen's article in BA 44 (1981), which  
is cited on this website, you will find a sage admission that the  
popular identification of biblical Qadesh with 'Ain el-Qudeirat "is  
not absolutely certain" and "documentary evidence is lacking" (p.  
13). The fact that 'Ain Qedeis by comparison is small an not as  
impressive as 'Ain el-Qudeirat means very little, next to nothing,  
since the Israelites who encamped in this region during the Mosaic  
period doubtless used and were sustained by all three springs on the  
east-west course of Canaan's southern boundary: 'Ain Qedeis, 'Ain el- 
Qudeirat, and 'Ain Qoseimeh. 'Ain Qedeis is the most easterly of  
these springs, and is therefore a stronger candidate for the specific  
place Moses locates at the extreme edge of Edom's border (Num.  
20:14-16). This area has NOT been extensively excavated, but Woolley  
and Lawrence did find sherds from the 2nd and early 1st millennium  
BCE at Tell el-Qudeirat (_The Wilderness of Zin_PEFA 3 [London:  
Committee for Palestine Exploration Fund, 1914-15], pp. 66-7). Like  
footprints in sand and tears in rain, a brief 40-year period of  
occupation of this area by wandering nomads with tents would not  
necessarily leave an echo in the archaeological record. But whether  
you accept or reject that conclusion, I still think it utterly absurd  
that a Judean or Israelian living in the pre-monarchical period would  
read Gen. 20:1 and lift his eyes toward Lebanon. I'm afraid it is not  
as you want to characterize it, your way and the leaps in logic it  
entails or side with the biblical minimalists. The prima facie  
probability is that Abraham went south of Hebron, and this seems to  
be stated plainly enough in the text.

Tory Thorpe