sayings of the Blessing and the signs of the Zodiac calls for
a brief notice at this point. The most striking correspondences
were set forth by Zimmern in _Zeitschrift für Assyriologie_, vii.
(1892), 161 ff.; viz., Simeon and Levi = Gemini (see page 517);
Judah = Leo, with the king-star Regulus on its breast (בין רגליו);
and Joseph = Taurus. This last comparison, it is true, rests on
Deuteronomy 33 rather than Genesis 49, and is only imported into
this passage by a violent reconstruction of verse ²² (page 530).
Other possible combinations mentioned by Zimmern are Issachar
= Aselli (in Cancer), Dan = Serpens (North of Libra), Benjamin
= Lupus (South of Scorpio), and Naphtali = Aries (reading
אַיִל for אַיָּלָה). Stucken (_Mittheilungen der vorderasiatischen
Gesellschaft_, 1902, 166 ff.), after a laboured proof
that Reuben corresponds to Behemoth (hippopotamus), an old
constellation now represented by Aquarius, completed the circle
after a fashion, with the necessary addition of Dinah = Virgo
as the missing sign; and his results are adopted by Jeremias
(_Das Alte Testament im Lichte des alten Orients_², 395 ff.).
A somewhat different arrangement is given by Winckler in
_Altorientalische Forschungen_, iii. 465 ff. These conjectures,
however, add little to the evidence for the theory, which must
in the main be judged by the seven coincidences pointed out in
Zimmern’s article. That these amount to a demonstration of the
theory cannot be affirmed; but they seem to me to go far to show
that it contains an element of truth. It is hardly accidental
that in each series we have one double sign (Gemini, Simeon-Levi)
and one female personification (Virgo, Dinah), and that all
the animal names occurring in the Song (lion, ass, serpent,
ram?, ox?, wolf) can be more or less plausibly identified with
constellations either in the Zodiac or sufficiently near it
to have been counted as Zodiacal signs in early times. The
incompleteness of the correspondence is fairly explained by two
facts: first, that the poem has undergone many changes in the
course of its transmission, and no longer preserves the original
form and order of the oracles; and second, that while the
twelve-fold division of the ecliptic goes back to the remotest
antiquity, the traditional names of the twelve signs cannot all
be traced to the ancient Babylonian astronomy. It may be added
that there is no _prima facie_ objection to combinations of
this sort. The theory does not mean that the sons of Jacob
_are_ the earthly counterparts of the Zodiacal constellations,
and nothing more. All that is implied is that an attempt was
made to discover points of resemblance between the fortunes
and characteristics of the twelve tribes on the one hand, and
the astro-mythological system on the other. Such combinations
were necessarily arbitrary, and it might readily happen that
some were too unreal to live in the popular memory. Where the
correspondence is plausible, we may expect to find that the
characterisation of the tribe has been partly accommodated to
the conceptions suggested by the comparison; and great caution
will have to be observed in separating the bare historical facts
from the mythological allusions with which they are embellished.
In the present state of the question, it may be safely said that
the historical interpretation must take precedence. The Zodiacal
theory will have to be reckoned with in the interpretation of
the Song; but it has as yet furnished no trustworthy clue either
to the explanation of obscure details, or to the restoration of
the text.
* * * * *
=28.= שבטי ישראל] LXX υἱοὶ Ἰακώβ.――איש אשר כְּ׳] Such a construction is
impossible. We must either omit the relatives (Versions) or read
איש איש (Olshausen, Delitzsch, Kautzsch-Socin, Gunkel, al.).
* * * * *
XLIX. 28b‒L. 26.
_The Death and Burial of Jacob; and the Death of Joseph_
(Priestly-Code, Yahwist, Elohist).
Jacob charges his sons to bury him in the family sepulchre at
Machpelah, and expires (²⁸ᵇ⁻³³). Joseph causes the body to be embalmed;
and, accompanied by his brethren and an imposing _cortège_, conveys
it to its last resting-place in Canaan (50¹⁻¹⁴). He pacifies and
reassures his brethren, who fear his vengeance now that their father
is gone (¹⁵⁻²¹). He dies in a good old age, after exacting an oath
that his bones shall be carried up from Egypt when the time of
deliverance comes (²²⁻²⁶).
_Sources._――49²⁸ᵇ{β}⁻³³ belongs to Priestly-Code, with the
possible exceptions of ³² (a gloss), and the clause ³³ᵃ{β}; note
the reference to chapter 23 and the identical phraseology of the
two passages; also the expressions גוע, אחזה, נאסף אל־עמיו (_bis_).――In
chapter 50, verses ¹²ᐧ ¹³ are from Priestly-Code (Machpelah, etc.:
note also that the suffix in בניו refers back to 49³³). Verses
¹⁻¹¹ᐧ ¹⁴ are mainly Yahwist (ישראל, ²; מצא חן בע׳, ⁴; גּשֶׁן, ⁸; הכנעני, ¹¹:
note the reference [⁵ ᶠᐧ] to Joseph’s oath [47²⁹⁻³¹]); and ¹⁵⁻²⁶
Elohist (אלהים, ¹⁹ᐧ ²⁰ᐧ ²⁴ᐧ ²⁵; כלכל, ²¹ [45¹¹ 47¹²]; התחת אלהים אני ¹⁹
[30²]): the resemblance to 45⁵ᐧ ⁷; and the backward reference
in Exodus 13¹⁹, Joshua 24³²). The analysis might stop here
(Dillmann, Wellhausen, Driver, al.); but a variant in ¹⁰
(¹⁰ᵇ ∥ ¹⁰ᵃ{β}), and the double name of the place of burial
suggest that there may be two accounts of the funeral (see
Kautzsch-Socin _An._ 242). Holzinger, Gunkel, Procksch,
however, seem to me to go too far in the attempt to establish
a _material_ difference of representation (_e.g._, that in
Elohist’s account Joseph’s brethren did not go up with him to
the burial). Traces of Yahwist in ¹⁵⁻²⁶ are equally
insignificant (see the notes).
=28b‒33. Jacob’s charge to his sons.=――=28bβ.= The sequel to ¹ᵃ in
Priestly-Code. Note the close formal parallel to 28¹ (Priestly-Code):
_And ... called ... and blessed ... and charged ... and said ...――each
with a special blessing_] _v.i._――=29, 30.= See on chapter 23.――=31.=
_Abraham and Sarah his wife_] 25⁹ 23¹⁹. The burying-place of Isaac
(35²⁹) is not elsewhere specified; and the burials of Rebekah and
Leah are not recorded at all.――On the possibility that the notice of
Rachel’s burial (48⁷) stood here originally, see page 504 f.――=32.=
Probably a gloss (_v.i._).――=33.= _drew up his feet into the bed_] The
clause may have been inserted from Yahwist; compare 48²ᵇ.――As in the
case of all the patriarchs except Joseph, the actual account of the
death is left to Priestly-Code.
* * * * *
=29.= ויצו אותם] LXX omits.――אל־עַמִּי] Read אל־עַמַּי (compare ³³): see
on 25⁸.――=30.= For בשדה המ׳, LXX has simply במכפלה, and for the
following השדה, המערה.――=31.= קברתי] LXX קָֽבְרוּ.――At the end of
the verse Budde would add ואת־רחל as Priestly-Code’s original
statement (_Zeitschrift für die alttestamentliche Wissenschaft_,
iii. 82).――=32.= The verse has no syntactic connexion with the
preceding, the construction is cumbrous in the extreme, and the
notice superfluous after ³⁰ᵇ. It should probably be deleted as
a marginal variant to ³⁰ᵇ (so Delitzsch, Gunkel).――מקנה] LXX במ׳.
* * * * *
=L. 1‒14. The burial of Jacob.=――=1.= The forms in which Joseph’s
grief expressed itself were doubtless conventional, though they are
not elsewhere alluded to in Old Testament.――=2.= The Egyptian practice
of embalming originated in ideas with which the Hebrew mind had no
sympathy,――the belief that the _ka_ or ghostly double of the man might
at any time return to take possession of the body, which consequently
had at all costs to be preserved (Erman, _Life in Ancient Egypt_,
307). In the cases of Jacob and Joseph (verse ²⁶), it is merely an
expedient for preserving the body till the burial could take place.
On the various methods employed, see Herodotus, ii. 86‒88; Diodorus,
i. 91; and Budge, _The Mummy_, 160 ff., 177 ff.――_the physicians_]
In Egypt the embalmers formed a special profession.――=3.= _forty days
... seventy days_] The process of embalming occupied, according to
Diodorus, over 30 days, according to Herodotus, 70 days; exact data
from the monuments are not yet available (Erman, 315, 319 f.; Budge,
179). The mourning for Aaron and Moses lasted 30 days (Numbers 20²⁹,
Deuteronomy 34⁸); the Egyptians (who are here expressly mentioned)
are said to have mourned for a king 72 days (Diodorus, i. 72).――=4‒6.=
Joseph seeks Pharaoh’s permission to absent himself from Egypt. Why
he needed the court to intercede for him in such a matter does not
appear.――=5a.= Compare 47²⁹ ᶠᶠᐧ.――_have digged_] The rendering ‘have
purchased’ is possible, but much less probable (compare 2 Chronicles
16¹⁴). The confused notice Acts 7¹⁶ might suggest a tradition that
Jacob’s grave was in the plot of ground he bought near Shechem (33¹⁹
Elohist), which is the view maintained by Bruston (_Zeitschrift für
die alttestamentliche Wissenschaft_, vii. 202 ff.). On any view the
contradiction to 47³⁰ remains.――=7‒9.= The funeral procession is
described with _empressement_ as a mark of the almost royal honours
bestowed on the patriarch. Such processions are frequently depicted
on Egyptian tombs: Erman, 320 f.; Ball, _Light from the East_,
119 f.――_horsemen_, however, never appear in them: “We have no
representations of Egyptians on horseback; and were it not for
a few literary allusions, we should not know that the subjects
of the Pharaoh knew how to ride” (Erman, _Life in Ancient Egypt_,
492 f.).――=10, 11.= The mourning at the grave.――_Gōren hā-Āṭād]_
‘the threshing-floor of the bramble’; the locality is unknown
(_v.i._).――=11.= _Ābēl Miẓraim_] one of several place-names compounded
with אָבֵל = ‘meadow’ (Numbers 33⁴⁹, Judges 11³³, 2 Samuel 20¹⁵,
2 Chronicles 16⁴); here interpreted as אֵבל מִצְרַיִם ‘mourning of Egypt.’ The
real name ‘meadow of Egypt’ may have commemorated some incident of the
Egyptian occupation of Palestine; but the situation is unknown.――The
record of the actual burying in Yahwist and Elohist has not been
preserved.
It is difficult to say whether _Gōren hā-Āṭād_ and _Ābēl
Miẓraim_ are two different places, or two names for one place.
Jerome (_Onomastica Sacra_, 85¹⁵ ᶠᶠᐧ) identifies the former with
Bethagla (= _‛Ain Ḥaǧla_, or _Ḳaṣr Ḥaǧla_, South of Jericho
[Buhl, _Geographie des alten Palaestina_, 180]), but on what
authority we do not know. The conjecture that it was in the
neighbourhood of Rachel’s grave depends entirely on a dubious
interpretation of 48⁷. Since there appears to be a doublet in
verse ¹⁰ (¹⁰ᵃ{β} ∥ ¹⁰ᵇ), it is natural to suppose that one name
belongs to Yahwist and the other to Elohist, and therefore there
is no great presumption that the localities are identical (בג׳ הא׳
in ¹¹ may be a gloss). According to the present text, both were
East of the Jordan (¹⁰ᵃᐧ ¹¹ᵇ); but such a statement if found in
one document would readily be transferred by a redactor to the
other; and all we can be reasonably confident of is that one or
other was across the Jordan, for it is almost inconceivable that
א׳ בע׳ הירדן should be an interpolation in _both_ cases. Since it is
to be assumed that in Yahwist and Elohist the place of mourning
was also the place of burial, and since the theory of a _détour_
round the Dead Sea and the East of Jordan to arrive at any
spot in West Palestine is too extravagant to have arisen from
a fanciful etymology, it would seem to follow that, according
to at least one tradition, Jacob’s grave was shown at some now
unknown place East of the Jordan (Meyer, _Die Israeliten und
ihre Nachbarstämme_, 280 f.). Meyer’s inference that Jacob was
originally a transjordanic hero, is, however, a doubtful one;
for the East is dotted with graves of historic personages in
impossible places, and we have no assurance that tradition was
more reliable in ancient times.
* * * * *
=2.= חנט] verse ²⁶, Canticles 2¹³†. Apparently a Semitic √,
meaning in Arabic ‘become mature,’ applied in Hebrew Aramaic and
Arabic to the process of embalming.――=3.= חנֻטים] ἅπαξ λεγόμενον;
abstract plural. = ‘embalming.’――=4.= בכיתו] The feminine only
here, for בְּכִי. The suffix probably genitive object (weeping _for_
Jacob).――דברו־נא] Add with LXX עָלֵי.――=5.= השביעני] _The Samaritan
Recension of the Pentateuch_, LXXᴬᐧ ᵃˡᐧ + לפני מותי.――הנה אנכי מת] LXX
omits. The phrase occurs in Elohist 48²¹, and (without הנה)
50²⁴.――כריתי] LXX, Vulgate, Targumᴶᵒⁿᵃᵗʰᵃⁿ ‘have digged’; Peshiṭtå
‘have purchased,’ Targumᴼⁿᵏᵉˡᵒˢ אַתְקְנֵת = ‘have prepared.’ The
first sense preponderates in usage (the second, Deuteronomy 2⁶,
Hosea 3², Job 6²⁷ 40³⁰†), and is here to be preferred.――את־אבי]
_The Samaritan Recension of the Pentateuch_ + כאשר השביעני.――=10.=
אטד] The word for ‘bramble’ in Jotham’s parable from Gerizim,
Judges 9¹⁴ ᶠᐧ (only Psalms 58¹⁰ again). Can there be an allusion
to the threshing-floor of this passage at Shechem?――=11.= בג׳ האטד]
Possibly a gloss from verse ¹⁰. If so, שמהּ (_The Samaritan
Recension of the Pentateuch_ שמו), referring to גרן (whose gender
is uncertain), must have been substituted for שם המקום (so Vulgate,
Targumᴶᵒⁿᵃᵗʰᵃⁿ, Gunkel).
* * * * *
=12, 13.= The account of the actual burial (from Priestly-Code).――It
is significant that here the Egyptians take no part in the obsequies:
the final redactor may have assumed that they were left behind at
the mourning place East of the Jordan.――See further on 49²⁹ ᶠᶠᐧ.――=14=
(Yahwist). The return to Egypt.
* * * * *
=12.= בניו לו] The suffixes find no suitable antecedents nearer than
49³³, the last excerpt from Priestly-Code.―כאשר צום] LXXᴮᐧ ᵃˡᐧ καὶ
ἔθαψαν αὐτὸν ἐκεῖ.――=13.= שדה] LXX τὸ σπήλαιον, and so again for
את־השדה.――=14.= אחרי――אביו] LXX omits.
* * * * *
=15‒21. Joseph removes his brethren’s fears=.――The verses contain a
variation of the theme of 45⁵ ᶠᶠᐧ (Gunkel), as if to emphasize the
lesson of the whole story, that out of a base intent God brought good
to His people.――=15.= _saw_] _i.e._ ‘realised,’――took in the full
significance of the fact (compare 30¹). If it were meant that they
‘learned’ for the first time that their father was dead, the inference
would surely be not merely that the brethren had not been present
at the funeral (Gunkel), but that Elohist had not recorded it at
all.――=16, 17.= They send a message to Joseph, recalling a dying
request of their father (not elsewhere mentioned).――_the servants of
the God of thy father_] Religion is a stronger plea than even kinship
(Gunkel).――=18.= Compare 44¹⁶. The verse may have been inserted from
Yahwist (_v.i._).――=19.= _am I in God’s stead?_] (30²): to judge
and punish at my pleasure.――=20.= Compare 45⁵ᐧ ⁷ᐧ ⁸.――=21.= The
continuance of the famine seems presupposed, in opposition to the
chronology of Priestly-Code (47²⁸).
* * * * *
=15.= לוּ וגו׳] Conditional sentence with suppressed apodosis,
Gesenius-Kautzsch § 159 _y_.――=16.= ויצוו] LXX καὶ παρεγένοντο,
and Peshiṭtå (‡ Syriac word), seem to have read וַיִּגְּשׁוּ, which
if correct would make the excision of verse ¹⁸ from Elohist
almost imperative (see on the verse). But the sense of צִוָּה, ‘to
commission,’ is justified by Exodus 6¹³, Jeremiah 27⁴, Esther
3¹² etc.; and נגש would not properly be followed by לאמר.――=17.=
אָנָּא] a strong particle of entreaty; in Pentateuch only Exodus
32³¹.――=18.= גם――לפניו] LXX omits.――For וילכו, Ball (after Vatke)
reads ויבכו, which would give point to the following גם. But the
change is not necessary: וילכו would mean ‘they went away’ only
if they had previously been present. That certainly seems
implied in ¹⁷ᵇ (apart from the reading of LXX, Peshiṭtå in ¹⁶);
and hence there is much to be said for assigning verse ¹⁸ to
Yahwist (Dillmann, Holzinger, Procksch).――=19b.= LXX reads
τοῦ γὰρ θεοῦ ἐγὼ εἰμί.――=20.= אלהים] _The Samaritan Recension
of the Pentateuch_ והא׳: LXX, Peshiṭtå, Vulgate also have the
copula.――=21.= ועתה] LXX εἶπεν δὲ αὐτοῖς.
* * * * *
=22‒26. Joseph’s old age and death.=――=22.= _a hundred and ten years_]
Compare Joshua 24²⁹. It is hardly a mere coincidence, but rather
an instance of the Egyptian affinities of the narrative, that 110
years is at least three times spoken of as an ideal lifetime in
Egyptian writings (Stern, _Zeitschrift für Ägyptische Sprache
und Altertumskunde_, 1873, 75 f.).――=23.= Joseph lived to see his
great-grandchildren by both his sons,――another token of a life
crowned with blessing (Psalms 128⁶, Proverbs 13²² 17⁶ etc.). The
expressions used of Ephraim’s descendants are somewhat difficult
(_v.i._).――_Mākîr_] the most powerful clan of Manasseh, in the Song
of Deborah (Judges 5¹⁴) numbered among the tribes of Israel, and
possibly therefore an older unit than Manasseh itself (see Meyer,
_Die Israeliten und ihre Nachbarstämme_, 507, 516 f.).――The expression
_born on Joseph’s knees_ implies the adoption of Machir’s sons by
Joseph (see on 30³), though the action does not seem to have any
tribal significance.――=24, 25.= Joseph predicts the Exodus (as did
Jacob, 48²¹), and directs his bones to be carried to Canaan. For the
fulfilment of the wish, see Exodus 13¹⁹, Joshua 24³².――_his brethren_
are here the Israelites as a whole (verse ²⁵).――=26.= The death of
Joseph.――_in a coffin_] or mummy-case, the wooden inner shell, shaped
like the mummy, which was placed in the stone sarcophagus (see Erman,
_Life in Ancient Egypt_, 315 f.; Ball, _Light from the East_, 121). A
mythological allusion to the ‘coffin’ of Osiris (Völter, 55) is not to
be thought of.
* * *
“This ‘coffin in Egypt,’” remarks Delitzsch, “is the coffin of all
Israel’s spiritual satisfaction in Egypt.” Gunkel shows sounder
judgement and truer insight when he bids us admire the restful close
of the narrative, and the forward glance to the eventful story of the
Exodus.
* * * * *
=22.= ובית] LXX καὶ οἱ ἀδελφοὶ αὐτοῦ καὶ πᾶσα ἡ πανοικία.――=23.=
בני שלשים] _The Samaritan Recension of the Pentateuch_ בנים ש׳: so LXX,
Peshiṭtå Targumᴼⁿᵏᵉˡᵒˢ⁻ᴶᵒⁿᵃᵗʰᵃⁿ. שִׁלֵּשִׁים means ‘great-grandchildren’
(Exodus 34⁷); hence בני ש׳ ought to mean ‘great-great-grandchildren’
(not, of course, of Ephraim, but of Joseph in Ephraim’s line).
But there being no reason why the descent should be carried
further in the line of Ephraim than in that of Manasseh, we
must understand ‘great-grandchildren,’ whether we read with
_The Samaritan Recension of the Pentateuch_, or take בני ש׳ as
appositional genitive (see Dillmann).――על־ברכי] _The Samaritan
Recension of the Pentateuch_ בימי, ‘in the days of,’――‘a bad
correction’ (Ball), supported by no other Version.――=24.= נשבע]
LXX + ὁ θεὸς τοῖς πατράσιν ἡμῶν.――=25= end. Add with Hebrew
MSS, _The Samaritan Recension of the Pentateuch_, LXX, Peshiṭtå,
Vulgate אִתְּכֶם, ‘with you.’――=26.= ויישם] _The Samaritan Recension
of the Pentateuch_ ויושם. See on 24³³.
* * * * *
INDEXES.
I. ENGLISH.
Abel, 103 ff.
’Ābēl Miẓraim, 538.
’Abîda‛, 351.
‛Abîmā’ēl, 221.
Abimelech, 316 ff., 325 ff., 363 ff.
_Abî-râmu_, 292.
Abraham,
his religious significance, xxvi f.;
his migration, xxi, xxvii f., 238, 242 ff.;
as Mahdi, xxviii, 247;
legend of, xliv, 241 f.;
covenants with, 276 ff., 289 ff.;
name of, 244, 292 f.;
death of, 341, 351 f.
Abram, name, xxv, 292.
Abram, Field of, xxv, 244.
Accusative,
of condition, 77, 282, 474.
of definition, 29.
after passive, 220.
of place, 376.
of time, 260.
‛Ādāh, 118, 429 f.
Adapa and the South-wind, myth of, 92.
’Adbe’ēl, 353.
‛Adullām, 450.
Aetiological motive in myth and legend, xi f., 70, 95, 140, 332, 362.
Agriculture, 84, 87, 106, 110, 185, 365.
’Aḥuzzath, 367.
‛Ai, 247.
‛Aḳān, 434.
‛Akbôr, 436.
’Akkad, 210.
’Almôdād, 221.
‛Amālēḳ, 263, 431.
Amorite, 215, 263, 265, 282, 503.
’Amrāphel, 257.
Anachronisms, v, xviii, 116, 149, 265, 272, 316, 364, 419, 463.
‛Anāmîm, 212.
Angel of God, 323, 342, 376.
Angel of Yahwe, 286 f.
Angels, 31, 36, 141 f.
Anthropomorphism, instances of, 7, 37, 51, 129, 149, 154, 172, 300,
328, 411.
‛Apriw, xvi, 218 f.
’Arām, 206, 333 f.
’Aram-naharaim, 342.
Aramæans, xxiii, 334, 356, 358, 403 f.
’Ărān (’Oren), 434.
Araraṭ, 166.
Archaisms, 29, 272, 306, 399.
’Ariōk, 258.
‛Arḳî, 216.
’Arpakshad, 205, 231.
Article, anomalous pointing of, 163.
Article, with construct, 348, 395.
’Arvād, 216.
’Āsenath, 471.
Asher, xviii, 388, 528.
’Ashkenaz, 197.
‛Ashterôth-Ḳarnaim, 260, 262.
’Āshûr, 351, 354.
’Asshûr, 211, 350.
’Asshûrîm, 350.
‛Avîth, 435.
Ayyāh, 434.
Ba‛al Ḥānān, 436.
Babel, 210, 227.
Babel-legends, 228 f.
Bāsemath, 430.
Bdellium, 60.
“Bear upon knees,” 386.
_Beena_ marriage, 70, 384.
Bĕ’ēr Lahay Rōî, 288, 347 f., 352.
Beersheba, 325 ff., 331, 366 f., 491.
Beker, 494.
Bela‛, 259, 435.
Benjamin, 426, 534.
Ben-’ônî, 426.
Bered, 288.
Berossus (quoted), 41 f., 132, 137.
Bethel, 247, 377 ff., 423 ff., 446.
Bethû’ēl, 333.
Betyl, 380.
Bilhāh, 386.
Bilhān, 434.
Blessing, 38, 498.
Blessing of Jacob, 507 ff.;
Monographs on, 512.
Blood, crying for vengeance, 170, 447, 477.
Blood-revenge, 110, 112 ff., 374.
Books, “traditional,” xxx, 509, 511.
Boẓrāh, 435.
Bûz, 333.
Cain, 100, 102, 121 f.
Cain-legend, origin of, 111 ff.
Camel, 249 f., 345.
Canaan, 182 ff., 187, 201, 245.
Case-endings (old), 29, 117 f., 267, 399, 524.
Chaldæans, 237, 333.
Chaos, 14, 16, 19, 43, 46.
Chedorla‛omer, 258.
Cherubim, 89 f.
Chronology, xiv f., 134 ff., 167 f., 233 f.
Circumcision, 296 f., 420.
Cities of the Plain, destruction of the, 310 ff.
Cohortative form with vav consecutive, 405.
Concubine-slave, xvii, 285.
Cosmogonies, 6 ff., 18;
Babylonian, ix, 20, 41 ff.;
Etruscan, 50;
Indian, 46;
Persian, 19, 50;
Phœnician, 46, 48 ff.
Covenants,
divine, 171 ff., 280 ff., 290 ff.;
human, 325 ff., 367 f., 400 ff.;
-feast, 367, 401;
idea of, 283 f., 297 f.;
sign of, 172, 294, 297.
“Covering of the Eyes,” 319.
Cult-legends, xi f., lx, 379, 411.
Cup (in divination), 483.
“Cut off” (from people, etc.), 294.
Damascius (quoted), 42.
Dan, 266, 387, 527.
Dead Sea, vii, 252, 264, 273 f.
Debōrāh, 425.
Dedān, 204, 350.
Deluge traditions, 174 ff.;
origin of, 180 f.;
Babylonian, 175 ff.;
Greek, 179 f.;
Indian, 179;
Phœnician, 180;
Phrygian, 180;
Syrian, 180.
Diḳlāh, 221.
Dînāh, 389, 421.
Dinhābāh, 435.
Dioscuri, 302, 312.
Dîsh-ān, -ôn, 434.
Divine Names in Genesis, xxxv ff., xlviii f.
Dôdānim, 199.
Dôthān, 446 f.
Dreams, 316, 376, 394, 397, 445, 460 ff., 465 ff.
Dreams, interpretation of, 461, 466.
Dûmāh, 353.
Eabani (legend of), 91 ff., 517.
Eden, 57.
Eden, site of, 62 ff.
Edom, Edomites, 356, 362, 373, 437.
Egypt, river of, 283.
Egyptian domination in Palestine, xvi, xviii, 538.
Egyptian influence on Joseph-story, 442.
Elam, Elamites, 204 f., 257 ff., 272, 276.
’Êlath (’Êlôth), 262, 436.
’Edā‛āh, 351.
’Eliezer, 279.
’Elîphaz, 431.
’Elîshāh, 198.
Elohistic source,
of Genesis, xxxvi ff.;
characteristics of style, etc., xlvii ff.;
age of, lii ff.
’Ēlôn, 494.
Ēl-Pārān, 261.
Embalming, 537.
’Ēmîm, 263.
Enoch-legend, 132.
’Enôsh, 126.
_Enuma elǐs_, 9, 43 ff.
Envy of the Gods, 75, 87, 94, 229.
‛Êphāh, 351.
‛Ēpher, 351.
Ephraim, 471, 504, 530, 540.
’Ephrāth, 426.
Eponyms, xx f., xxv, 189 f., 265.
Erech, 210.
Esau, 359 ff., 405 ff., 428 ff.
‛Eseḳ, 366.
Ethnographic idea in legend, xii, xix ff., 186, 356, 403, 411 f.,
427, 450.
Etymological motive in legends, xiii, 220.
Eudemos (quoted), 49.
Euhemerism, 147.
Eve, 86, 102;
and the Serpent, 85 f.
See חַוָּה.
Exodus, date of, xv.
Family,
genealogical division of, 194;
patriarchal type of, 189;
religious solidarity of, 152.
Fig leaves, 76, 93.
Firmament, 21 f.
Five (occurrence of numbers in matters Egyptian), 483.
Flood. See Deluge.
Flood-narrative analysed, 147 ff.
Fragmentary hypothesis, xxxii, xxxvii.
Gad, 387, 528.
Gaḥam, 334.
Gematria, 266.
Genealogies, artificial character of, 231.
Genealogy,
Cainite, 98;
Sethite, 99 f.;
relation of Cainite and Sethite, 138 f.;
Edomite, 428 ff.;
Shemite, 231;
of Ishmael, 352 f.;
of Ḳeturah, 350;
of Nāḥôr, 332 ff.;
of Teraḥ, 235 ff.
Genesis, Book of.
Title, ii f.
canonical position of, i.
scope of, ii.
nature of tradition in, iii ff., xxxii.
structure and composition of, xxxii ff.
ruling idea of, xxxiii.
sources of, xxxiv ff.
Gera, 494.
Gerār, 217, 315, 325, 364, 366.
Gîḥôn, 61.
Gilead, 402 f.
Gilgameš Epic, 91, 175 ff., 209, 517.
Girgashite, 216.
Golden age, 35, 73, 87, 92, 159.
Gōmer, 196.
Good and evil, knowledge of, 95.
Gōren hā-’Āṭād, 538.
Goshen, 488, 495, 497 f.
Granaries (State), 472.
Ḫabiri, xvi, xxii, 187, 218, 265.
Hadôrām, 221.
Haḍramaut, 221.
Hagar, 284 ff., 322 ff.
name, 286.
Haggada, 28, 33, 237, 245.
Hām, 262.
Ḥām, 182, 195.
Ḥamath, 217.
Ḫammurabi, xiv, xxii, xxvii, 257 f., 335.
Ḫammurabi, Code of, xvii, xviii, xix, 285, 454, 455, 459.
Ḥămôr, 416, 421.
Ḥănôk, 117, 351, 493.
Hārān, 236.
Ḥarrān, 238.
Ḥavîlāh, 59, 65, 202.
Ḥaẓeẓôn-Tāmār, 263.
Ḥăzô, 333.
“Head,” to “lift up,” 462 f.
Hebrews, 187, 217, 265, 458, 462 f.
Hesperides, 94.
Ḥeẓrôn, 494.
Ḥiddeḳel, 61.
Historicity of chapter 14, xviii f., 271 ff.
History and legend compared, iii f.
Hittites, xvi, 214 f., 336, 368.
Ḥivvite, 216.
Hobah, 267.
Ḥōrite, 263, 433, 437.
Ḥûl, 206.
Ḥûshām, 435.
Image of God, 31 f.
Immortality, 88, 92, 95, 132.
Imperative,
expressing consequence, 243.
expressing a determination, 476.
Imperfect consecutive,
expressing ‘paradoxical consequence,’ 307.
expressing descriptive, 533.
Incubation, 376.
Infinitive absolute,
used as jussive, 294;
expressing irony, 398;
after its verb, 307.
Infinitive, gerundial, 87.
Intoxication, 183, 482.
‛Irād, 117.
Isaac,
name, 321;
birth of, 321;
sacrifice of, 327 ff.;
marriage of, 339 ff., 358;
death of, 428.
Isaac, Fear of, 399, 402.
Ishmael, 287, 352.
Ishmaelites, 448.
Israel, name, 409 f.
Israel-Stone, Shepherd of, 531.
Issachar, 389, 525 f.
Jābāl, 115, 120.
Jabboḳ, 407.
Jacob,
name, 360;
history of, 355‒428;
legends regarding, 356;
as tribal eponym, xxiv, 356 f.;
grave of, 538;
as transjordanic hero, 538.
Jacob, Strong One of, 531.
Japheth, 183 ff., 195, 208.
Javan, 198.
Jerusalem, 268, 328.
Joseph,
name of, 389 f.;
story of, 438‒528;
elements in Joseph-legend, 441 f.;
as diviner, 484;
his agrarian policy, 498 ff.;
parallel figures in history, 501 f.;
blessing on, 529 ff.;
death of, 540.
Jûbāl, 120.
Jubilee-periods (Klostermann’s theory of), 233 f.
Judah,
name of, 386, 519;
separation from his brethren, 450 f.;
his leadership in Yahwist, lvi, 443, 495, etc.
Judah, blessing on, 518‒525.
Jussive of purpose, 227.
Jussive unapocopated, 22.
Justification by faith, 280.
Ḳādēsh, 262.
Ḳadmonites, 284.
Kalnēh, 210.
Kaphtōrîm, 213.
Kaslûḥîm, 213.
Ḳēdār, 352.
Ḳedēshāh, 454.
Kelaḥ, 211, 354.
Ḳemû’ēl, 333.
Ḳênān, 131.
Ḳenaz, 431.
Ḳenites, 113, 284.
Ḳenizzites, 284.
Ḳeṭurah, 349 f.
Kĕzîb, 451.
Kid, as gift, 453.
Ḳiryath-’Arba‛, 335.
Kittîm, 199.
Ḳôraḥ, 432.
Ḳoran, 140, 166.
Kudur-lagamar, 258 f.
Kûsh, 61, 65, 200, 207.
Lamech, 117, 133;
Song of, 120 ff.;
sons of, 120, 123.
Land-tenure in Egypt, 501.
Leah, 383, 385, 387 ff., 420, 493 f., 516.
Legend, idealisation of, xiii.
Legendary aspects of Genesis, v ff.
Lehābîm, 213.
Leṭûshîm, 351.
Levi, 386, 420, 518.
Levirate marriage, 452.
Libation, 424.
_Literal minuscule_, 40.
Liver, as seat of mental affection, 517.
Loṭ, 236.
Lôṭān, 313, 433.
Lûd, Lûdîm, 206, 212.
Lûz, 378 f.
Ma‛akāh, 334.
Mādai, 197.
Magic, 96.
Māgôg, 197.
Mahălal’ēl, 131.
Maḥanaim, 405.
Mākîr, 540.
Makpēlāh, 337 f.
Mamre, 254, 265.
Mānaḥath, 432 f.
Manasseh, 471, 504, 540.
Marduk, 209 f.
Mash, 207.
Masrēḳāh, 435.
Massā, 353.
Matriarchate, 102, 344.
Maẓẓēbāh, l, 378 f., 401, 416, 424.
Medān, 350.
Media, Medes, 197.
Mehêṭab’ēl, 436.
Melkiẓedeḳ, 267 ff.
Meshech, 199.
Messianic applications, 79 ff., 185 f., 521 ff.
Methuselah, 132 f.
Mibsām, 353.
Mibẓār, 436.
Midian, Midianites, 350, 448.
Mishmā‛, 353.
Miẓpāh, 401 ff.
Miẓraim, 201, 285.
Mizzāh, 431.
Mōchos (quoted), 49.
Mōhar, xviii, 319, 346, 383 f., 395, 419.
Monotheism, ix, 6, 25, 48, 72, 178, 269, 301.
Môreh, 245 f.
Moriah, land of, 328 f.
Mourning rites, 335, 374, 449, 537.
Muṣri-theory, 201, 249, 285, 472.
Myth and legend distinguished, viii f., xxv.
Na‛amāh, 120.
Naḥôr, 232.
Names, 68;
popular etymology of, xiii f.;
naming of child by mother, 105 f., 314, 385;
naming of child by father, 296;
person and name, 127;
proper noun compounded with participle, 131.
Nāphîsh, 353.
Naphtali, 387, 527 f.
Naphtûḥîm, 213.
Nebāyôth, 352.
Negeb, 248.
Nephîlîm, 140, 145 f.
Nile, 465.
Nimrod, 207.
Nineveh, 211.
Noah, 133, 151 ff., 174, 181 ff., 195.
Nod, 111.
Nomadic life, 111.
Numbers (sacred), 8, 39, 98, 326, 483.
Oath, 345.
Oath, by genital organs, 341.
Oath, by king’s life, 476.
‛Ôbāl, 221.
’Oholîbāmah, 430.
Olive, 156.
’Ôn, 470.
Ônām, 434.
Ophir, 222.
_Oratio obliqua_ without כִּי, 248.
Paddan Aram, lxiv, 358, 425.
Paradise. See Eden.
Paradise Legend, origin and significance of, 90 ff.
Pārān, 324.
Parenthesis, 14, 34.
Passive of Qal, 345.
Pathrûsîm, 213.
Patriarchal tradition,
background of, xiv ff.;
local centre of, lv.
Patriarchs,
as individuals, xxiii ff.;
as deities, xxiv f.;
as eponymous ancestors, xx f.
Peleg, 220, 232.
Peniel, 410 ff.
Pĕ‛ô, 436.
Peoples, Table of, 187 ff.
Pereẓ, 456.
Perfect,
of certainty, 172, 462;
of confidence, 388.
of experience, 120, 517.
of instant action, 172, 337;
modal use of, 321;
with sense of pluperfect, 283.
Philistines, 213, 327, 363 ff.
Philo Byblius (quoted), 48, 66, 105, 123 f.
Pîkōl, 325.
Pildāsh, 333.
Pîshôn, 59.
Pithom, 488, 495.
Plural,
of eminence, 318, 396;
of species, 321.
Polytheism, traces of, 160, 303, 318, 424, 491.
Potiphar, 457, 471.
Prayer, 305, 358 f., 406.
Priestly code,
in Genesis, lvii ff.;
chronology of, 135;
characteristics of, lx ff.;
literary style of, lxii ff., 11, 149;
geographical horizon of, 191 ff.
Prophet, li, 317.
Prophetic guilds, xxxi.
_Protevangelium_, 81, 97.
_Puncta extraordinaria_, 413, 446.
Punic _Tabella devotionis_, 85.
Pûṭ, 201.
Rachel, 383, 386, 388 f., 426 f., 504 f.;
grave of, 426.
Rainbow in mythology, 172 f.
Ra‛māh, 203.
Ra‛mses, land of, 498.
Reclining at table, 300.
Reḥôbôth, 366, 436.
Resen, 211.
Re‛u, 232.
Re‘û’ēl, 431.
Reuben, 386, 388, 427, 515.
Re’ûmāh, 333.
Rîphath, 197.
Sabæans, 203, 350.
Sabbath, 35 f., 38 f.
Sabtāh, 202.
Sabtekāh, 203.
Sacrifice, 105, 157;
child and animal, 331 f.;
essence of, 330;
patriarchal, l, lx, 491.
Salem, 268.
Sanchuniathon (quoted), 48, 71 f., 123, 140.
Sanctuaries,
origin of, xii, 246;
as repositories of tradition, xxxi, 415.
Sarah, 237, 248 ff., 284 ff., 295, 300 ff., 315 ff., 335.
Seba, 202.
‘Seed of woman,’ 80 ff.
Sē‛îr, 262, 360, 412, 414, 430, 437.
Serpent, in Paradise, 72 f., 93 f.;
Serpent-worship, 81.
Serûg, 232.
Sēth, 125 f., 131, 139.
Shammāh, 431.
Sheba, 202, 203, 222, 350.
Shechem, 246, 421, 507.
Shēlāh, 451, 524.
Sheleph, 221.
Shēm, 195, 269.
Shemites, 217 ff., 231 ff.
Sheôl, 352, 449.
Shepherd, ideal, 398.
Shiloh, xxxi, 522 f.
Shin‛ār, 210, 225.
Shôbāl, 433.
“Short stories” of Genesis, xxviii f.
Shûaḥ, 350.
Shûr, 286, 315 f., 353 f.
Siddim, 260.
Signet-ring, 454, 469.
Simeon, 386, 420, 518.
Sin, 97, 129, 317.
Sînite, 216.
Sinuhe, Tale of, xvi, xvii.
Siṭnāh, 366.
“Sons of God,” 141 f.
“Speak over the heart,” 419.
Spirit of God, 17 f., 469.
Stone-worship, 380, 531.
Story-tellers, professional, xxxi.
Sukkôth, 415.
Supplementary Hypothesis, xxxii, xxxvii.
Taboos, 66, 398, 410, 454.
“Tale of the two brothers,” 69, 459.
Tāmār, 451.
Tarshîsh, 198.
Ṭebaḥ, 334.
Tel-Amarna Tablets, 92, 187, 201, 413, 501 f.
Têmā, 353.
Têmān, 431.
Teraḥ, 232.
Teraphim, 396, 423.
Tid’al, 259.
_Tiḳḳûnê Sōpherîm_, 304, 345.
Timna‛, 433.
Timnāh, 453.
Tîrās, 199.
Tithe, 379.
Tōgarmāh, 197.
Tôla‛, 494.
Tôledôth, xxxiii f., 39 ff., 174, 231, 358, 428;
Book of, 40, 130, 236, 428 f., 443.
Totem clan-names, 232, 383, 386.
Tradition, historical value of, vii, xiii ff.
Tree,
of Life, 88, 90, 94;
of Knowledge of Good and Evil, 94 f.
Tûbal, 120, 199.
Tubal-Cain, 115, 119 f.
Twin-births, xvii, 103, 359.
Ur, 229, 236.
Usōos, xi, 124, 360.
‛Uẓ, 206, 333.
’Ûzāl, 221.
Vav consecutive in subordinate clause, 369.
Veil, 348, 454.
_Volkssage_, iv.
Vow, 378 f.
Women (no religious standing in Old Testament), 169.
Word of God, 7.
Word of Jahwe, 277 f.
‘World-egg,’ 18, 49 f.
Ya‛aḳōb-ēl, xvi, xviii, 360, 390.
Yahwistic source, xxxiv ff.;
a composite work, xliv ff., 1 ff., 240 f.;
characteristics of, xlvii ff.;
date of, lii ff.;
place of origin, lv.
Ya‛lam, 432.
Yanḫamu, 441, 501 f.
Ye‛îsh, Ye‛ûsh, 431.
Yeraḥ, 221.
Yered, 131.
Yĕṭûr, 353.
Yidlāph, 333.
Yishbaḳ, 350.
Yiskāh, 238.
Yithrān, 434.
Yôb, 494.
Yôbāb, 222, 435.
Yoḳṭān, 220.
Yôseph-ēl, xvi, 389.
Zebulun, 389, 525 f.
Ẓemārî, 217.
Zeraḥ, 431, 456.
Ẓib‛ôn, 434.
Ẓîdôn, 215, 525.
Zikkurat, 226, 228 f., 377, 380.
Ẓillāh, 118.
Zimrān, 350.
Ẓôar, 252 f., 257, 309.
Zodiac, signs of, 22, 26, 44, 65, 90, 133, 146, 181.
Zodiacal theory of the tribes, 445, 517, 530, 534 f.
Ẓōhar, 494.
Zûzîm, 263.
II. HEBREW
אֲבִיר, 531.
אֲבָל, 296, 476.
אַבְרֵךְ, 470.
אֵד, 55.
אָדָם, 56, 66, 68, 83, 125, 130.
אֲדָמָה, 56.
אַדְמוֹנִי, 359.
אוֹת (= ‘consent’), 420.
אֲחָדִים, 225.
אָחוּ, 465.
אחרית הימים, 513.
אִי, 200.
אֵל, 398, 491;
אל עולם, 327;
אל עליון, 270;
אל ראי, 289;
אל שׁדי, 290 f., 481.
אלהים, xxxv ff.;
article with, 131, 159;
אלהי השמים, 342.
(הָ)אֵל = הָאֵלֶּה, 307, 309, 364.
אָלָה, 367.
אֵלָה, אַלָּה, 245.
אֵלוֹן, אַלּוֹן, 245, 424.
אַלּוּף, 432.
אֻמָּה, 353.
אמר (= ‘speak’), 107.
אמר אל־, 316.
אַמְתַּחַת, 477.
אֱנושׁ, 126.
אַף כִּי, 73.
אִשָּׁה and אִישׁ, 69.
אֵשֶׁל, 326.
אֶת־, (= ‘with’), 102.
אֹת (= ‘sign’), 25, 103, 110, 112, 172.
בְּ, various uses of, 30, 149, 169, 226, 383, 530.
בֹּאֲכָה, 214.
בא לפבי, 160.
בהמה, 29.
בִּי, 481.
בינות, 367.
בְּכֹרָה, 362.
בִּלְעָדַי, 271, 467.
בֶּקַע, 344.
בִּקְעָה, 225.
ברא, 14 f.
בְּרִית, 163, 276, 283 f., 367;
נתן (הקים) ב׳, 171;
בעלי ב׳, 266.
בתר (_piel_), 281.
גִּבּוֹר, 146, 207.
גָּבִיעַ, 483.
גּוֹזָל, 281.
גּוֹי, 316.
גּוֹיִם, 259.
גָּחוֹן, 78.
גַּל, 401.
גֹּפֶר, 160.
דִּבָּה, 443.
דּוּדָאִים, 388.
דְּמוּת, 30.
דַּמֶּשֶׂק, 278 f.
דֶּשֶׁא, 23 f., 24.
הָבָה, 225.
הֶבֶל, 103.
(היא) הוא, 60.
הָלַךְ (= ‘die’), 279.
הֲפֵכָה, 310.
וְ = ‘namely,’ 481.
וָלָד, 237.
וּן――(termination), 306.
זָכָר וּנְקֵבָה, 33.
זִמְרָה, 480.
חבר אל־, 260.
חֹדֶשׁ יָמִים, 382.
חַוָּה, 85, 103, 139.
חַיְתוֹ אֶרֶץ, 29.
חָלִלָה, 305.
חלק, 267.
חָם, 453.
חמאה, 300.
חֵמָר, חֹמֶר, 226.
חֵמָת, 323.
חנט, 537.
חָנִיךְ, 266.
חנךְ, 116.
חרה, 104 f.
חרטמים, 466.
חֹרִי = white bread, 463.
חתן, 419.
טַבָּחִים, 457.
טירה, 353.
טען, 488.
יְאֹר, 465.
יָבָם, 451.
יָדוֹן, 143.
ידות (= ‘shares’ or ‘times’), 482.
ידע (euphemistically), 101, 125.
יום, 5, 20 f.
יֵמִם, 432 f.
יֶפֶת, 195.
יָצַר, 56.
יצר הרע, 150.
יְקוּם, 153.
יקע, 408.
יָרָה, 402.
ירשׁ, 488.
יתר, 514.
כברת הארץ, 426.
כהיום הזה, 458.
כי אם, 500.
כי אם זכרתני, 462 f.
כי־על־כן, 300.
כי עתה, 480.
כַּיּוֹם, 362.
כִּכַּר הַיַּרְדֵּן, 252.
כַּלָּה, 238.
כֵּן, 462;
כֵּנִים, 475.
כִּנּוֹר, 118.
כֹּפֶר, 161.
כרה, 516, 537.
כְּתֹנֶת פַּסִּים, 444.
כָּתֵף, 506.
לְ, various uses of, 153, 170, 226, 337, 414, 434.
לֵאָה, 383.
לְאֹם, 359.
לביא, 519.
לבנה, 392.
להה, 499.
לֹט, 448.
לטש, 119, 351.
לעט, 361.
מָאוֹר, 24.
מַבּוּל, 154.
מגדנת, 346.
מֶגֵן, מִגֵּן, 269.
מַהְפֵּכָה, 311.
מוֹלֶדֶת, 236.
מוֹעֵד, 26.
מחה, 151.
מחויאל, 117.
מִחְיָה, 487.
מחקק, 519 f.
מי זהב, 436.
מין, 24, 167.
מִכְסֶה, 157.
מְכֵרָה, 516.
מלאכה, 36, 414.
מִן, 78, 108, 142.
מְנוּחָה, 526.
מִנְחָה, 104.
מֹנִים, 394.
מַס, 526.
מָקוֹם (= ‘sacred place’), 246, 376, 423.
מֵרֵעַ, 367.
מִשְׁפְּתַיִם, 526.
מֶשֶׁק, 278 f.
מְתוּשָׁאֵל, 117.
מְתוּשֶׁלַח, 132 f.
מְתַעְתֵּעַ, 370.
נְאֻם יהוה, 331.
נֶגְדּוֹ, 67.
נהל, 414, 499.
נָזִיר, 532.
נחשׁ, 391, 483.
נין ונכד, 325.
נכאת, 447.
נֶסֶךְ, 425.
נסע, 225.
נֶפֶשׁ, 34, 245, 369.
נֶפֶשׁ חַיָּה, 28 f., 56.
נִצָּה, 462.
נָשָׂא פָּנִים, 309.
נָשָׂא רַגְלַיִם, 381.
נָשָׁה, 410.
סות, 524.
סֻלָּם, 377.
סַנְוֵרִים, 307.
ספד, 336.
סריס, 457.
עֵבֶר, 217.
עִבְרִי, עִבְרִים, 187, 217, 265, 458 f.
עגָלָה, 489.
עַד כִּי־, 520.
עֵדֶן, 57.
עֲדָשִׁים, 362.
עוּגָב, 118.
עָוֹן, 109.
עֵזָר, 67.
(הָ)עַי, 247.
עכר, 421.
על־בלי, 396.
עַמִּים (= ‘father’s kin’), 294.
עָנָה בְּ, 392.
עָקַד, 330.
עִקֵּר, 517.
עָרְוָה, 475.
ערום, 70, 71, 73.
עָרַךְ, 330.
עַרְמוֹן, 392.
(כָּ)עֵת חַיָּה, 301.
עתר, 358.
פָּגַע בְּ, 405.
פּוּג, 490.
פחז, 514.
פִּילֶגֶשׁ, 333.
פְּלֵיטָה, 487.
פלל, 505.
פִּנָּה, 344.
פַּרְעֹה, 249.
פְּרָת, 61.
פֹּרָת, 529 f.
פתה, 184.
פתח עינים, 453.
צבא, 36.
צַדִּיק, 158 f.
צְדָקָה, 280.
צֹהַר, 161.
צחק, 321, 364.
צֵידָה, 369.
צֶלֶם, 30.
צָֽפְנַת פַּעְנֵחַ, 470.
צֳרִי, 447.
קֶדָם, 351;
קֵדְמָה, 353;
[בני]קדם, 381;
[מ]קדם, 57, 253.
קַיִן, 102, 113.
קנה, 102, 268.
(מ)קצה, 496 f.
קרא בשם י׳, 127.
קְשֵׁיטָה, 416.
קַשָּׁת, 324.
רָאשִׁים, 59.
רֵאשִׁית, 12 f., 514.
רבב, 530.
רבה, (= ‘shoot’), 324.
רַהַט, 392.
רַחֲבַת יָדַיִם, 420.
רְחֹבֹת עִיר, 211.
רִחֵל, 383.
רִיד, 373.
רֵיחַ נִיחֹחַ, 157.
רִיק, 266.
רכשׁ, רְכוּשׁ, 245.
רְפָאִים, 263 f.
רַק, 318, 370.
רָקִיעַ, 21, 46.
שְׂאֵת, 106 f., 514.
שׂוּחַ, 348.
שֵׁיחַ, 54, 323.
שׂכל, Hiphil, 75.
שֵׁכֵּל, 505.
שֵׁמְלָה, 183.
שְׂנוּאָה, 385.
שָׂפָה, 224 f.
שָׂרָה, 237.
שָׂרַי, 295.
שׂרֵקָה, 524.
שֶׁ, as relative, 144, 521, 523.
שֵׁבֶט, 520.
שֶׁבֶר, 474.
שָׁבַת, 36 f.
שָׁגַג, 143.
שֹׁהַם, 60.
שָׁוֵה, 262, 267.
שׁוּף, 79.
שׁחט, 330.
שׁילה, 520 ff.
שֶׂלִּיט, 474.
שָׁלֵם, 415.
שִׁלֵּשִׁים, 540.
שֵׁם, 195, 226.
שׁמר משׁמרת, 364.
שִׁפְחָה, 285.
שְׁפִיפֹן, 527.
שֹׁקֶת, 344.
שׁרץ, 27 f.
שֵׁשׁ, 469.
שֵׁת, 126.
תאוה, 532.
תֵּבָה, 160 f.
תהו ובהו, 16, 50.
תְּהוֹם, 17, 23, 44 f., 48, 164, 532.
תולדות, xxxiii f., 39, 174, 235, 358.
תּוֹשָׁב, 336.
תְּלִי, 369.
תמים, 159.
תֵּנּוּר, 283.
תַּנִּין, 28.
תַּרְדֵּמָה, 68, 281.
תשוקה, 82, 107.
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ARRANGEMENT OF VOLUMES AND AUTHORS
=THEOLOGICAL ENCYCLOPÆDIA.= By CHARLES A. BRIGGS, D.D., D.Litt.,
Professor of Theological Encyclopædia and Symbolics, Union Theological
Seminary, New York.
=AN INTRODUCTION TO THE LITERATURE OF THE OLD TESTAMENT.= By S. R.
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[_Revised and Enlarged Edition._
=CANON AND TEXT OF THE OLD TESTAMENT.= By FRANCIS CRAWFORD BURKITT,
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=OLD TESTAMENT HISTORY.= By HENRY PRESERVED SMITH, D.D., Professor of
Old Testament Literature, Meadville, Pa.
[_Now Ready._
=CONTEMPORARY HISTORY OF THE OLD TESTAMENT.= By FRANCIS BROWN, D.D.,
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=THEOLOGY OF THE OLD TESTAMENT.= By A. B. DAVIDSON, D.D., LL.D.,
sometime Professor of Hebrew, New College, Edinburgh.
[_Now Ready._
=AN INTRODUCTION TO THE LITERATURE OF THE NEW TESTAMENT.= By Rev.
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=CANON AND TEXT OF THE NEW TESTAMENT.= By CASPAR RENÉ GREGORY, D.D.,
LL.D., Professor of New Testament Exegesis in the University of
Leipzig.
[_Now Ready._
=THE LIFE OF CHRIST.= By WILLIAM SANDAY, D.D., LL.D., Lady Margaret
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=A HISTORY OF CHRISTIANITY IN THE APOSTOLIC AGE.= By ARTHUR C.
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Seminary, New York.
[_Now Ready._
=CONTEMPORARY HISTORY OF THE NEW TESTAMENT.= By FRANK C. PORTER, D.D.,
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=THEOLOGY OF THE NEW TESTAMENT.= By GEORGE B. STEVENS, D.D., sometime
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[_Author to be announced later._
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[_2 volumes. Now Ready._
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[_Now Ready._
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[_Revised and Enlarged Edition._
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[_Now Ready._
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=CHRISTIAN ETHICS.= By NEWMAN SMYTH, D.D., Pastor of Congregational
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=RABBINICAL LITERATURE.= By S. SCHECHTER, M.A., President of the
Jewish Theological Seminary, New York City.
>>> OTHER VOLUMES WILL BE ANNOUNCED LATER.
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=A History of Christianity in the Apostolic Age. = By ARTHUR C.
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