Biblical Hebrew Forum

[LM Barre <l_barre AT yahoo.com>]

bereshit 'elohim bara hashamayim waha'rets.
 
Scholars have suggested that we have a dependent clause because of the 
opening to the Enuma Elish:
 
When in the height heaven was not named,
And the earth beneath did not yet bear a name,
And the primeval Apsu, who begat them,
And chaos, Tiamut, the mother of them both
Their waters were mingled together,
And no field was formed, no marsh was to be seen;
When of the gods none had been called into being,
And none bore a name, and no destinies were ordained; 
Then were created the gods in the midst of heaven,

However, Gen 2:1 supports reading the first clause as absolute:
 
1 Thus the heavens and the earth were completed in all their vast array. 
 


 
 
Lloyd Barré
http://freewebs.com/lmbarre
 



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Subject: [b-hebrew] More Yahweh outside the Bible
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With a collection of over one hundred and thirty inscriptions this study has 
opened a small window to the early (pre-Exile) history of Canaanite peoples 
of the Negev. And since twenty-five percent of the inscriptions contain names 
of the God of Israel (Yah, El/Yah, Yahu, and Yahh) it seems fair to say that 
these Canaanite speakers had a covenant relationship with Yahweh.
 
http://net.lib.byu.edu/imaging/negev/Origins.html

These inscriptions reach back to 1200 BCE.
 
Lloyd Barré
http://freewebs.com/lmbarre
 



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Subject: [b-hebrew] The Antiquity and Location of Yahwism
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Theoplus Meek developed his "Kenite" hypothesis according to which he 
identified the center of early Yahwism.  Also, the name of Yahweh occurs in 
Egyptian sources placing Yahweh in the region of Seir.  Generally, Yahweh is 
associated with the Negev and the east Negev (Har Karkom).  Especially 
concentrated forms of Yahwism is found in the Old Negev discoveries along 
with Har Karkom:
 
http://net.lib.byu.edu/imaging/negev/Names.html
 
The statement in Judges 4 that Yahweh came from Seir thus appears supported 
by these archaological data.  Yahwism stems from the Shasu out of northwest 
Arabia with Midian being named in Yahwistic tradition as Jethro was a 
Medianite priest.
 
I wonder whether there was a conquest of the 12th century as the song of 
Deborah suggest that Yahweh (with his armies) came into the land for the 
first time.  Prior to that, it would seem that the Shasu peacefully settle 
down in the Central Highlands as their encampments show that they herded 
flocks in tents.  Thus, I am undecided as to whether there was a conquest at 
all prior to Deborah.  Still there are many details given in Joshua that do 
not allow me to let go completely of the idea of limited conquest prior to 
Deborah.
 
Lloyd Barré
http://freewebs.com/lmbarre
 



>From Brak AT neo.rr.com  Thu Feb  5 18:39:09 2009
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Subject: Re: [b-hebrew] Verb Stems Confusion
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I guess I need to ask my question a different way.
By "how to translate" I mean I want to know the voice and form, plus a
sample translation
So for the "big 7" you would have:
Qal: Active, Simple - "Bob broke it"
Nifal: Passive, Simple - "Bob was broken"
Piel: Active, Intensive - "Bob REALLY broke it"
Pual: Passive, Intensive - "Bob was REALLY broken"
Hifil: Active, Causative - "Bob was made to brake it"
Hofal: Passive, Causative - "Bob was made to be broken"
Hitpael: Reflexive - "Bob made himself broken"

So, can someone do the same for the "mystery" stems:
qal passive, pilel, tifil, polpal, hotpaal, hishtafel, and nitpael

If any are the same as one of the "big 7", then just indicate that.


Thanks in advance.


B"H
John Steven


Jason Hare wrote:
> John,
>
> I have a feeling you're going to continue to be disappointed in your
> wait. What you're asking is how to translate FORMS, but forms do not
> have translations. You cannot translate the hiphil form into English.
> It doesn't *mean* anything. You need to ask a question about a
> specific word that's found in the form in the Tanakh. That's a much
> better question.
>
> We can translate words based on (1) form, (2) context and (3) other
> uses of the same word in different contexts. We cannot translate a
> form itself into English. I don't understand the problem. Perhaps it's
> one of exposure. You need to start exposing yourself to actual WORDS
> in Hebrew as they fall into these various forms. Once you read these
> forms (binyanim) with actual roots and context, it will make sense to
> you.
>
> I believe that all serious grammars of ivrit mikra'it (Biblical
> Hebrew) treat these minor binyanim at some point. I'm sure they give
> examples and context for each one. I don't have a biblical Hebrew
> grammar with me at the moment, but if you look through whichever one
> you have, I'm sure you can find references. Maybe someone here can
> provide a reference for you.
>
> Essentially, what I'm saying is that you should not ask how to
> translate a binyan, since that doesn't even make sense. × ×›× ×¡ /nichnas/
> NKNS is a niphal form meaning "he entered," which translates nothing
> like × ××›×œ /ne'echal/ N'KL "it was eaten." There is no standard
> translation for a binyan. It depends on the root and the meaning in a
> given context. I hope this makes sense to you.
>
> Regards,
> Jason Hare
> Rehovot, Israel
>
> On Thu, Feb 5, 2009 at 2:06 PM, Brak <Brak AT neo.rr.com> wrote:
>
>> Hello all,
>>
>> Still waiting for an answer to how to translate the following forms, and
>> if any are the same as the "big 7":
>> qal passive, pilel, tifil, polpal, hotpaal, hishtafel, and nitpael
>>
>> Thanks in advance.
>>
>> B"H
>> John Steven
>>
>> "He who makes a mistake is still our friend; he who adds to or shortens
>> a melody is still our friend; but he who violates a rhythm unawares can
>> no longer be our friend."
>> -Ishaq Ibn Ibrahim 767-850 CE.
>>
>> "If you don't behave as you believe, you will end by believing as you
>> behave."
>> -Archbishop Fulton J. Sheen
>>
>> "The difference between the intelligent man and the simpleton is not the
>> correctness of their decisions, but rather the cunning sinner can more
>> skillfully defend and justify his iniquity."
>> - Rabbi Tovia Singer
>>
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