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BS

1625

J3



Jefeth b. All's

Arabic Commentary on Nahvim

with Introduction, abridged Translation

and Notes

EDITED 1 Y

HARTWIG HIRSCHFELD

LONDON

1911



FELDHEIM'S The House of the



PUBLICATION NO, 3

Jefeth b. All's

Arabic Commentary on Nahum

with Introduction, abridged Translation

and Notes

EDITED BY

HARTWIG HIRSCHFELD

LONDON

1911



LIBRARY

UNIVERSITY OF CALIFORNIA

SANTA BARBARA

PREFATORY NOTE

IN offering the following small contribution to the

history of Biblical exegesis, I should like to point out

that the rather summary treatment of the Commentary

in the appended translation is due to the limited space

allotted to me. For the same reason several philological

notes andparallels

between Jefeth's

expositions

with

modern exegesis had to be abandoned. However widely

the principle which guided our author differed from

those of the modern school, the latter will find a certain

suggestiveness in his interpretation which well merits

attention. My gratitude is due to the authorities of the

British Museum for the loan of Books and MSS., and to

Mr. W. Aldis Wright, Vice-Master of Trinity College,

Cambridge, who kindly placed his MS. of Jefeth at my

disposal.

H. H.

April, 1911.



INTRODUCTION

WHENCE came the great exegetical activity among the

Jews in Arabic-speaking countries during the tenth and

eleventh centuries ? It was undoubtedly an outcome of

the struggle between the Rabbanites and the Qaraites.

Any lingering uncertainty on this subject will be removed

by a glance at the fragments of Sa'adyah's commentary

on thePentateuch,

which have been saved.1

Theyare

full of polemics against Qaraite interpretation. Even his

commentary on the Book of Proverbs,2 which might be

considered far removed from sectarian controversy, con-

tains several attacks on Qaraite methods.

It is therefore clear that Sa'adyah's Bible exegesis, not

less than his polemical writings, was undertaken with

a view to

preventing

the intrusion of Qaraite doctrines

into the Rabbanite camp. His employment of the Arabic

language, moreover, shows that his translations and com-

mentaries were meant for the people. It was probably

this circumstance, more than anything else, that aroused

Qaraites to like efforts, with the result that within a short

space of time there sprung up a series of commentaries

not only on the Pentateuch, but also on other books of

the Bible, written by Qaraite authors. The most prolific

of these writers was Jefeth, a younger contemporary of

Sa'adyah.

One might say that Jefeth began his task with the

primary object of refuting Sa'adyah's expositions. This,

at any rate, is the impression gained by the perusal of

1 See Jew.Quart. Rev., XVIII, p.

600sqq. ;

XIX, p. 136 sqq.2IX, 18; XXV, ii

; XXX, 5, 17.



6 ARABIC COMMENTARY ON NAHUM

his commentary on the Pentateuch. His commentaries on

the other books of the Bible are, with few exceptions,1

free

from attacks on the Rabbanites, and it seems that when

once he had exhausted his polemics, he proceeded in a

more scientific spirit. For this reason he fully deserves

our interest.

The question might be asked what help we can expect

from interpreters of the Sa'adyah. and Jefeth type for

modern Bible study, and whether it is worth the trouble

to make them accessible to larger circles of students. Now,in the first instance, a glimpse into this literature reveals

a scientific activity of great vigour among the Jews of

the Moslim world which well repays research. It was the

strife that sharpened weapons, stimulated study, and

strengthened convictions. This, however, does not ex-

haust the value of these writings. Their authors spoke

a language closely akin to that of the Bible. Manyintricacies of the Hebrew language were to them less

intricate than they are to us. Many expressions which

we consider obscure on account of their rare occurrence

were familiar to them through their own vernacular.2

Finally, being Orientals, they had a clearer eye for the

local colour of the Bible. Jefeth, in particular, wrote in

the land of the Book.3 True that he as well as all the

others often understood obscure passages no better than we

do. To draw a parallel, this is exactly the case with ancient

Arabic poetry, and in studying it we conscientiously gather

every scrap of scholion we find in the MSS., only to see

that even the scholiasts were baffled

by many passages.If

Sa'adyah's translations strike the reader by originality

and suggestiveness, Jefeth, too, strove according to his

1 Hos. xiv. i; Daniel, concluding note, ed. Margoliouth, p. 152. In the

latter passage Sa'adyah's name is mentioned with a malediction.2

e.g. scholion to ii. 4, where he translates m'jjn (Isa. iii. 19) by'little

metal bells '. The same translation is given by Sa'adyah and Ibn Janah.

The last named gives the same meaning to mbn (Mishnah Sabb. vi. 6).

rvnn (not nVnn) is the reading of the Palestinian Mishnah.5 See his note on the geographical position of Elqosh at the end of the

Introduction.



INTRODUCTION 7

lights, honestly, and, as I believe, not quite unsuccessfully,

to promote the understanding of the Bible. Even the

talkativeness in his Pentateuch exegesis, for which he is

so often blamed, has its use. For he has preserved, in

the form of quotations, many a passage from Sa'adyah's

comments, otherwise lost. He forms a most impor-

tant source for the study of Qaraite controversy, and

offers valuable literary remarks. The mere fact that

he interpreted the whole Hebrew Bible must have had

the effect of training his mind and making him an ex-

perienced translator. I am under the impression that

Jefeth, the exegete, is somewhat underrated, probably

because he was overshadowed by Sa'adyah. At any rate,

his fame was so great among mediaeval Jewish commen-

tators that no less an authority than Ibn Ezra frequently

quotes his words.1 Jefeth even claims a place among the

earliest Jewish lexicographers. Philological remarks are

not only interspersed in his commentaries, and will also

appear in the appended text, but his commentary on

Hosea is followed by a note containing an explanation of

all difficult wordsoccurring

in this book.

An outstanding feature in Jefeth's translations is literal-

ness. This he often carries so far as to disregard the rules

of Arabic phraseology. An instance of this is given in

the translation of the second half of the opening verse of

our book. This literalness is not, perhaps, due to individual

pedantry, but is a corollary of the Qaraite principle of

keeping as close to the sacred original as possible. Thestyle of his commentaries is different, and shows the

ordinary language of the country, though with some

relaxation of the rules of the classical diction. This he

has in common with Sa'adyah and the bulk of Jewish

Arabic writers, nay with a certain class of Arab authors

who were not particularly concerned about elegance of

style. Jefeth's verbiage, like that of the rest of his class,

is mixed with hebraisms and Hebrew words. Otherwise1 Nahum ii. 4, 6

;Hab. i. 8, and many other places.




he shows himself master ofArabic speech, and occasionally

uses terms peculiar to the Qoran.1

There is another, and more important, contrast between

Jefeth's translations and his commentary. Apart from

the ordinary exegesis which endeavours to establish the

external meaning of the text ('aid zdhirihi), he frequently

adds internal ('aid bdtinihi) or allegorical explanations.

The latter was not an invention of Jefeth, but was

borrowed from a Shiite sect, called al Batiniyya?- which

admitted an allegorical explanation to every verse of

the Qoran. Jefeth's allegorical explanations referred to

contemporary history, and for the following reasons.

During the whole of the tenth century the Shiite fol-

lowers of a certain Qarmat caused the gravest disturbances

nearly all over the Moslim world, endeavouring to over-

throw the rule of the Abbaside Caliphs, whomtheyconsidered usurpers. In his commentary on Daniel

Jefeth interprets the terms'

fourth kingdom'

(ii. 40)3

and '

little horn'

(vii. 8 and viii. 9) in the direction of

the Caliphs of Bagdad ('Babel

'),under whose government

the Jews suffered much oppression, whilst the 'arms'

(xi. 31) stand for the Qarmathians. In his scholia on

Dan.xii. i he

says verbally:

4 '

The origin of thesetroubles is that the arms will seek to take away the

kingdom of the Abbasides from Babel as the learned say,

and also that they will prevent the pilgrims from praying

at Mecca (mao) as they were wont to do, and destroy the

memory of the Man of the Spirit

(Mohammed). Thus

the sword will come between them, the arms

will be

victorious, and will do great slaughter among them.'The words '

as the learned say'

are significant in their

generality, and do not refer to Qaraite doctors alone. It

is known that at that period all Eastern Jews, Eabbanite

as well as Qaraite, entertained strong Messianic hopes,

and that even Sa'adyah, in various of his works, took

1e.g. qayyum.

* See Al-Shahrastani, Milal, I, p. aai.

8

Ed. Margoliouth, p. 30 (Translation, p. 14). * Ibid., p. 136.



INTRODUCTION 9

great pains to calculate the year of Redemption.1 In my

opinion the Qarmathian troubles throw light on these

Messianic hopes, explaining their course as well as the

vagueness of their character. The criticism levelled against

Sa'adyah by subsequent Qaraite authors may have been

inspired by sectarian bias, but was mainly dictated bythe events of the day. Was the cause of Sa'adyah's

labours only 'to give comfort to his brethren and to

strengthen their faith'

?2 The rejection of Sa'adyah's

dates was rendered necessary, because the struggle of the

Qarmathians with the forces of the Abbaside Caliph had

not yet ended in the expulsion of the latter from his

capital. The restrictions under which the Jews in Moslim

countries suffered were the outcome of the harsh laws

drafted by the first three Caliphs, and were continued bytheir

Umayyadand Abbaside successors. Since the Shiites

waged war against the whole of the Sunnite traditions,

the Jews were led to hope that the overthrow of the

Abbaside Caliphs would carry with it the abolition of

these restrictions and a possible restoration of something

like independence in the Holy Land. The Jews, there-

fore, of both sects secretly sided with the Qarmathians.

This is unmistakably expressed in Jefeth's comment onHabakkuk ii. 3 :

' The Lord,' he says,' has given signs

which will be realized when the end , viz. the time of

trouble , is near. As is mentioned, the sum-total will be

2,300 days,3 when the

trouble

will be replaced by the

time of Eedemption. This will begin from the daywhen the throne of the sons of Eli will be established

at Bagdad. From that day the counting of 2,300 will

begin. One thousand and ten days later they will make

an end of the pilgrimage to Mecca, &c.' These words

can only mean that the Shiites will be victorious all

round, abolish the Abbaside Caliphate, and do away with

1 See Poznanski in Monatsschrift fur Gesch. u. Wissensch. d. Judenthums,

XLV, p. 400 sqq.

3 Ibid., p. 401 (according to Maimonides). 3 See Dan. viii. 14.




the religious ceremonies of Sunnite Moslims at the holy

shrine at Mecca. Eli(^JJ),

of course, stands for Ali(^y),

the fourth Caliph after Mohammed, and deified patron

of the Shiite sect, both names being spelt alike. The

wish was father to the thought, but as the date of the

Shiite victory could not be foretold, it is clear that the

calculations had no firm basis and that the date hoped

for was far distant. Incidentally the passage quoted

furnishes a strong argument in favour of the opinionthat Jefeth wrote his work in Hebrew characters, as it

is inconceivable that he should have shown his partiality

for the Qarmathian cause thus openly.1

Now similar allegorical explanations are to be found

in Jefeth's commentary on Nahum, Nineveh being used

as cryptic name for Bagdad. In his opening remarks he

says in the name of 'many interpreters' that the bookcontains prophecies concerning the

'

fourth kingdom'

.

whose throne is in Babel. The 'little horn' and the

' Man of the Spirit'

are deridingly alluded to in several

places.2 In one passage we find a repetition of the

remark that the 'arms' will slay the pilgrims. This

remark is not only written in Hebrew characters, but

for greater caution in the Hebrew language. The forces

of the Caliph, on the other hand, appear under the name

1 See on this point Kahle, Die arabischen Bibelubersetsungen, p. x, who

again repeats the old and oft-refuted assertion that Sa'adyah wrote in

Arabic characters. He relies on the quotation from Ibn Ezra from

Gen. ii. n, which proves nothing. The latter may by chance have come

into the possession of a copy in Arabic characters. Sa'adyah did not

translate and commentate the Bible for

Mohammedans,but for the

Jews,few of whom were familiar with Arabic writing. The practice amongthe Jews of writing Arabic in Hebrew square is older then Islam itself.

It is true that several Qaraite authors (or copyists) used Arabic characters,

but they did the same for Hebrew, probably for no other reason than to

make the reading of their books impossible to Rabbanites (see ZDMG.,

XLV, p. 331). Bible translations in Arabic characters are of Christian

origin, as is the ancient (9th century) version of Job, Cod. Brit. Mus. Add.

26, 116, which, strange to say, seems to have escaped Dr. Kahle's notice.

See Wright, the Palaeographical Society, Facsimiles o/MSS., PI. 95.8

i. it, 14.



INTRODUCTION 1 1

of 'the wicked',1 and 'His enemies',

2 whilst his own

coreligionists are comforted with the description of the

'righteous', 'pious', and 'those who seek protection'.3

In one passage4 Jefeth casts a satirical side-glance at the

Moslim expectations of the pleasant life of the pious in

Paradise, which was one of the strongest allurements held

out by Mohammed to poverty-stricken would-be converts.

It is, however, only fair to add, that in every case of

double explanation Jefeth saves his literary conscience

by adding that the simple exegesis is the more appropriate

one. Even a certain element of realism is not wanting, as,

for instance, when instead or' His feet

'

(i. 3) he translates

'

His shekinah '. This is quite according to the method of

the Mutazilites, by whom he might have been somewhat

affected in spite of his general tendency towards literal-

ness. It should be noted that the AramaicTargum

to

this passage is likewise paraphrastic, though in a different

manner. Another instance of openmindedness, whenever

the ritual law was not in consideration, is that Jefeth

employs the Talmudical rule of iniNOl mpio in order to

get over a difficulty of syntax.5

As to the MSS. upon which the text appended is based,

the first (A) belongs to the collection of the BritishMuseum (Or. 2401, fol. 26 to 78). The second (B), in the

possession of Mr. Aldis Wright at Cambridge, is a fine old

codex, written in a clear Oriental hand. The commentaryon Nahum covers the pages from fol. 169 to 182. The

last two pages are missing. I must here refer to a pecu-

liarity of these MSS., viz. their vocalisation of Hebrew,

which greatly contravenes the ordinary Massoretic tradi-

tion. Patak is frequently, though not always, used for

segol, and occasionally for qames. In a few cases sh'wd

mobile is replaced by sere, which is rather interesting, as

it shows a strong vocalic tendency in the Silbenanschlag.6

1i. 3, 7.

2i. 2.

3i. 7.

*iii. 4.

sCf. Pseah, fol. 6, &c.

;Jer. Sota, VIII, 22 d.

6 e.g. jmrraii. i for >p.




Ddgesh, both lene and forte, and sJiwci compositum, are

regularly omitted; rfifehis

used now and then. Nowthis mode of vocalisation is not restricted to these two

MSS., but can bd observed in a number of other Qaraite

writers.1 There are, of course, many Qaraite MSS. written

in the ordinary style of Tiberian vocalisation, and others

showing a mixed system. From the last-named group we

may infer that the manner adopted in the first one is not

based on any grammatical tradition, but is probably dueto the copyists only. There are several possibilities of

which the first is that these MSS. were copied from

archetypes with superlinear vocalisation, but this is

rendered unlikely by the occurrence of segol. The other,

and to my mind more probable, alternative is that the

MSS. in question were written from dictation, and that

their peculiar orthography is the result of phonetic

spelling. This would also explain the want of consistency

which is rather conspicuous, the writers lacking the

necessary grammatical training, but the inaccurate vocali-

sation is not quite without value, as it faithfully renders

the Qaraite pronunciation of Hebrew.

The spelling of the Arabic text (which faithfully repro-

duces the original) shows the ordinary peculiarities of

Jewish Arabic to which attention has been drawn on

several previous occasions. Jefeth's philological notes

will be briefly touched upon in their corresponding places

in the extracts from his commentary.

Jefeth prefaces his commentary with a short intro-

duction, attached to the opening verse, which is so

characteristic of his method, style, and critical taste,

that it is best to give a full translation of it. It runs

thus:

'Jonah had prophesied concerning the destruction of

Nineveh (iii. 4). Thereupon the people returned to

God, who forgave them. As they, afterwards, returned

to their former condition, Godcharged

Nahum of

Elqosh1Brit. Mus. Or. 2305, 2475, 2478>

2499, 253,



INTRODUCTION 13

to announce the complete destruction of their kingdom.

His prophecyconsists of

two parts,in

oneof

which hespeaks in the past tense, whilst the other shall be fulfilled

in a future time. Many interpreters say that he meant

Babel, which he called Nineveh, but that the prophecy

referred to the(

fourth kingdom ',the royal seat of which

is in Babel (Bagdad). He places the word ' book'

(dlwari)

in the heading. Now Isaiah (ch. xiii-xiv) and Jeremiah

(ch. i) inserted amongst their prophecies concerning other

kingdoms and lands, such as the destruction of Babel.

If he uses the word diwan exclusively in the heading of

the Book, he expounds what is going to happen to them

(the inhabitants of Babel). He employs the words massa

and sefer, because the books form one coherent relation

which is further described by hazon, being a divine

prophecy. Then comes the name of the prophet, whichis Nahum of Elqosh, which points to his city and tribe.

This seems to have been Judah, because people believe

that it was near Gazza. The name of his father is not

mentioned, but he had no distinction, as we have explained

at the beginning of the Book (of Minor Prophets).'*

1See Jefeth's Introduction to Hosea.



l6 ARABIC COMMENTARY ON NAHUM

ND b ^>y viNp naN^> DTPS nn-np ino* 5ai Fy naN spya wn&

npi N? NT N ona naSl'N bii>n in 55g yyo NONI

^> NISI fabNUO^N SjHD in

nnN pnai y DN y wro naN e 5 wbg 'Npa naNoo oh

x xnn ^Q ôynoo noa^N N*in JN^ my nay or

N msopjj

-ayo NDXI 2 nbnanwp jVjrj

Tpa cnii'K *a ^VB* ni'K nsnrubKi n^N in nn

ND ^y npxn WK in ntiai *:y NCNI DMan ^ba nba n'ys 3

n'n^n mnsn KDKI ^NI^ HK oi?i my nay n^K nns vainS

o K*na 4 nana'K njs mi yyc^ INT opi noab nsyan

y ftf&n xnaiK'xi non bya^ yo

ini rinpa^N JKDT B mi nnfiKî nan^ nsa* NO nay

^ jKonBai toDKh'n^ poj; ^N n-'nniini oân ^3 nx ^nxapi

:va^K]

vnsr ID opiai K^B nas sjnyn m

Nyi'N 5n 'naf ch naKi nip^N n^6yi 3ia^ ^no xy^N ai (3)

nnrao isna DNoa^Ni npno ejV

so)7

IN JNDT D^y^n^N y f'no<( ruKa 133^ nnN 'ip

nb Nabi^ nnyi Tp3 ^KJIDK^K 3N3 a n3 TT nn nb Hai yyo

TJ-JKmi ^1N^N PIPPIN ropp ^y nb ^nai D*BK nonK nin NO:NI

NO ^y nis ^M ^KIB*; ^y nw NGQ on^y ^no- N3 D^QN

NO ^y Dn3^Nt2H

JN } is N^ naN ejny nri n3 oma's ^y

noaB'aiDDBMnj poj; N c^nniini oîan 3 ns <t

m'3i?i p3 Niip^

^3 ps n3 na3 NO y on3Nt3>i xyfr nnai -py y DB? ooy

i3nnnny'^^

nDiD3ipi npa^ N' npai Np *]

1 Ex. xix5.

*

Zech.i.

14.

*

Isa.x.

23.

*

A. u* Joel iv. 2. Ps 1. 3.

7 UL:. 8 Joel iv. a.



ARABIC COMMENTARY ON NAHUM fj

a pm NO noa nno na^KDO^N DV a JX mi nnnxtb ^y IDS'1

;x

-B pan nanji PXI ânyi fajn rnyfc* nsio rrn Dv6

jx nan l

Yl$y C ? 3Va 'B

nni>K3 na^SBD^s 'ao rijno

11 DIN i ai

NB'IDN ^l^N

jaa nsrw^N bi noaM nnn^N a *i?Kr (4)

CIVPJS |K33^ ynai fhKDj^

nyaniNi nnsn ^NI^NI HJ n^r^n âabx (5)

a JN finy naNQoN njnoa nx *?a finy jx nya

)o T'nai Da 1111 nna^N IN NHJO nMTO'iiM N*in rnnn

inxDy^x ^ nxjrxi n^nabs *a nx^x Dpxonni ejan

nna p ysnn11

^no^xi nnsnn axni'xi i?r^nn i'xna^x jxi j

nôsn xnni nnx sp nâ IJDD^ yiiD â ^na

DV â ix a Qi 11 *a n pa11

jx xcxa mnx

nn yra jo ly-inT *nn n^xô ^y o^xy^x xy^x an /T^r

2 DII na nixn b pi 11 a iTa ^P n^ ovi?x im nna^n

nns ocr? D^ybon aypai D-iwnnnjpaa

Niab ^vai'x nix

ins naosia y IDD }xi ^^XC1 P 1^ i'Pa

onx niaô ^nn nxn^^x *^NDD^NI Dnx^x /x

>no fxa^ni naxoy onh nnn^x Dxoaaxa D^xy^x a

oa^ na w xy^x an ;x p)nya nnr&x axiox jxa;n

nnn *a T6x nxa^^x xnoxbx ^x na n^ annn ninnan

n^x avm nnn^x jo an5n ix xmx^ JD nxn:x^x |x^ li'

^x^x ^x npxan i^xc^x T1

nnn p nn xnoxi'x

x ^x na T^ bpnai IKQ ^DX Tpi ^x);o^(

? bnn *]bn 'ayx

ynr ^x na n^ 11

^DX panS nnai Tpi nnoy^x pnana on p i^x

ITB TI^X nrixi'x ^DD^> 'bx na n^11

ijor? ^yi nnn Tpi naen

xixa nnn nîa nxopx riyanx ^y xrx nnoopi D^xy^x xvpx

1 Ps. xcvii. i.2Isa. ii. 12. 3 Ibid. ar.

4 A adds-|bQD

t

r ? na Tc 11 en W Tp jia^B.

B



1 8 ARABIC COMMENTARY ON NAHUM

i i>p->3i jpa xrxa PN^K -mi ninron^N Krxa niya^xnani n

nisi

3-ipx ina pnjr oh

mi: nit? a Dip pi run p near nxnp (6)

HUD nirpnjtf 1130^1 IN^N

nnn riniyv 3n N^>

rucivrbm

pa1

* nsnn N n:x sjnys -ibjr n?

xa nna inion pi jnN JD Nips

ân nri3ipyi xy^x 5i nxaS ^y pr6n NO jroa

P' |3 y N^^S >

n3 wi jy^N nnn p NipN in UDO na onwni Tpi1

o?f'?3

h'3ipy i3 wnn N nicy: ^D iioy] â &TB N

i?sp oh D'i

na pisnoD^N ^nsyi rii^s DV B |xn^ Sfi^K an na (7)

KDW obiyj?Bh^)

-iDiJi non i?y3i Dpbi Nijp na

pnox p y nNVsx in 3*10 aytaa Dn 3^01 3iD in

ra iSbnDN onax^ D^Bh^s a snbn' ^n^N nxDX p Dnv^3 KM na

tiyo^ 3iB in NJ/^N 5n js ^NPQ m-a nay* oh rrnajn

npjn m ix nsb ; n3 pno11

jxa p ejny ina D-yen^s riaipy'

jniTp3nanb pipnyo n^y p^no on pta p o^y> ni^3 frfai ab

aas pa P)i33i (8)

pi moa Ei&My^M ^ns^j ni3i>M h'3ipy ^y n^n |N3 wnn ^N

nay t|csbi ^xpa Mmm ma ^y oân* mao n5t< ^N ann

xliasrn a|)p

on on^y n5y H ?N SJO^K win fs ^Np ^33 n

Ps. i. 5. Joel iii. 5. P8 . i. 6.



ARABIC COMMENTARY ON NAHUM 19

xnîana 11 nn3x^ nay t\v&i on^nroi xn^nnan âa ^x MTX: H

5n jx na nn* noipo nb-y.: nba Tpi rianx^x nxnjx^x anan

vanxi Tpi nay 5)t?^K nnn T sby nys i?nx *a nba I'cy

11 xy^x

na

M^y nniin D-6 ^ysa in KJQ^N NV^N m vo pnann D^N (9)

pnyan n'n

p56n NV^N ni n^nn yo D^b on n^nn 'x ny>3 bnx

^ysa in N:D^>N b N ? <pti>K fban^ o^nâ jryn

D3^y mpn D^D pa^nn rinnxi n'yai a ^n i>a rh^na nsysn -a

^ N nix n5a ^>xpi paSin rnnsi nia 'a N^N nn^bs prno

'a ^y n3N p56ns Sy^s 5n ayc> ^y nir? i?nN N 11

piann

na rino rm D.T^y Dipn ;K pS6n ix NJai'N

T'DBn ?Ni na nno omb fy

^n |x ^N jsa (10)

ri^nw nnja Nnx nir:

fiyiDa nyani P|B?^N i?ONa m 'i^x oaw^K c'P^N a ^yn^n

nâ D^ ii^x ]$b nynoa 'nxax oaân isna n3 n^ ^pa

^nai na^nni npinn nw^sa nic in ^

nnna^nxi onnpinx Sy^s* an nxax on^y nxxa NINI pnoai pî

ipDNi i3io Na nax na TT D-NUD Qxapai pi

nixbi(so) onpto a pioa^x nm nby-in oia xy^x an

K*a^ K'p:) ibax Dââtp nn^p ny*a

i3yxnani

nnha^xs T'B'O x^x xy^x an ^y nano na 11

n.3 (n)

y pnHnc^x iiô^x i3.na ni3^3 x 11

]3D na nn 11 x? TOD Tp

x na TB* xnoa: niy; ^y jxa ?xa ix ?n^xi xâ^xa xy^x an

n3 n^ 11 baa >^y |xa ;xi anna pi

jx anmp a^D XD ^?x p ^â py> onxooinnjj] fnp a|>D ^x

1 B pw\B 2




ins ^33 ^y jxa fxi nxxH nann m D^3ni DB>n ebon*

rmn e>'x 'x raT

iai pTris on 1^131 pobxo on nx xybx m bxp >i3 (12)

xb IJVPBW rxai lyapax crux

xs 'nmxnxi Dmnp nru p ny^ ns y n? so

* D3 Ny'N 3-1

pTns on -j$n:n pJscDD pnxn *jy* poi'ND nu-j ^

np:y JD Dmo bin onabo p lyapô umvb î D3^n>

PN nnn ^D ciny xnn ny3 p ypirx n^s bô INOT oma in

bi onHK> ny xb pobo n^s w JNDT cnb no^ ni^: bnx JN

xybs 3-1 nspnsN m Dn'by w iKi mybx pn^ns li'T yoi cn^y nbbx

IN3

NO3 nnjx n3 in*1 wnfs-i

Tpi n

nr m nn nnyi Tpi wwno DrmmN pa* 1x13

IPS Dm:i ^-ic^ 3*aptf ^y nnb nbx n^K

nxy ib H3 epya niy ijys s^ ^n^yi bxp on nnnbn fN

i^y p mip >D3x ixbxi (13)

'i^x bx-i'f ; 3x-ipx 'by nnb ^bx TJ^X 103 n:x ^ynxno^ nbx rii3xna^xi axnabx /oy bcsna axiibx n.Tbx nvi

nnn xi^ pn^3 p xi3x HODX p yiTJ* xb xybx 3-1 -pby -cxi (14)

ns5o iaxb in3p by?x inoobxi nina&bx yopx

xin p pa xo ppy rinuybx p j>x^5bx3 bxi'K'^ n2a |x ny3

nic> on bjrbzi py^ x^ i^y xybx 3n ICX^D bxpa niobx ônni nan yop n3 TTI ICB?O ynj;

xb bxpa n^y

i xybx 3n yap xo ins iny JXDT ^by JX3 |xa ->vj'x rabo

Tpi miayo nu p naow i>DD yupax ^nn mba mai anrap

anrcpNbx n3 nx^x n:x na1

733? Q^x

3 nxnx nax nan ohJBT

nax

1 B ontOKi.J a Kings xix. 37.




bnp KM nmiayD rva IB onbnp-i

Brnyj f$

yJN3 JNi 'QEnpi?

rvaa anna Qnnina airnTpa

DKfa by nnn p-'N âo -rip yao on -IB>K baa

aj>D'bx na

na I'B jn'bK mani Tpi2naDip nab wan Tpa -riy

^jjpB'oJTTT

DD nna pi nagh nj^ aa nN larv nK onsn na

n3N' yy^x onff i~iap D^'N Tpi Dn nn 'n OTDK x na T>^

Dnby TOIP nânn lan1 n^ npi^N ^N na

a.BDi nehw ann yao rna niann aaD a naa

nsao ^K na in nip a pi8nerQ n?b PBDI nann

niaa n^> jxa NO Ha

an nco y5o nS'aD an aN y Nnm (i) II

rfa rinna^N ansv I^Q najr D^ JNS inna Sn -jaia

niNya nâ nwa is^n

\ai onnn y nan IDS' >ay JNDT y iy nixi IDS'1

nvxn np jxa -n^s1^10 i^fe }b m;p]n^ JXDT ^

bsaa ^

rrrr na nvsn np IIB>N

-]o1 JN njf

iTp]n^

na nai

nai ^b nâ^N ^51 rnii-p ^Naa ^y xiin ^PQ an^N ôat

rnvv N 11

caay ns ana np p'11

noDNa nNa 11 ini irvprn na

D^D NJ&N an ? xnirnnna ^K oanna IBM onpbx ^N ians

nb ja Tp nnaoyi mny }o m-a

nananpa TJ: ^sc NÎ Tpa -viete 1 i3Dy

nnnn by i>y nan ^yai baa ^by nvpLN n*in noa 11 in^Hi Ti IV

nn JN na in* by:ba Tja nayb niy SI^D^ tib 3Tpi n^y fNr by

niy niy riy ^n;^ ^Q b^p Na ia na1- sbi na anb* by:babN

iai Brx -

1

2 Chr. xxxvi. 17.

z

Isa. xiv. 21.

s

Ibid. xxi. 15.1Ibid, xxxvii. 33.

5 Ibid. lii. i.* Ibid. xlix. 17.




^X am ixvni>x rxinrx T,n3i ^y liao^x iyv (2)

nir? by m5a ID nnjos pioskx Kin TDDD <a ox:bx f^na

ijrc ip Tnvr ^>xp rnvp ^y nioa n^xa Tmv ^x rrh p Df

jo pao nNDDi anruo n3 '3jr paot'K nnn' .. . -

n TT B ^

in anno pjn inn nax TpiJ

[D

naoyn n^K bya NO n^ynon nn pnta ^y nnvr N1 a

^n * nn^bi in^ptn^ Ry^s an nip nn nn inno pjn

ana nn D^by^N ':yo^N nî nyo ^ya11

anrap |om6a

'nn ny.n p5 N^nn 22 ?n nK ni nn PNBSN a mas

by m6a my? ^y pao nj>yioa HKI 3

f

5)iya n-jw?niv3 ^xpa KnbnK inai Knaia^ mr?

ny p in KomnK PTDBH Dnn> inn hay ipi KmxKn n3s

mpi'N TK aini^N a nân sixi Tnra aixm 73no IBH pno by

sna nn^s pio ^y mr? hp *3Nh^N) sna

^K 3iaxi mpK TKI -]^m njjn mr? l'oH ann

ny^x xpbn xh ixsn^x â no^3 ^ xo

xn'^ ixnnpxa apy ixnnpx yo Sy^x ai yai ixa (3)

nnnx3xiay noaxi pa^po^x xma^px

na ^DX D^rio pin nnim x* l?xp rcnrc] by pao n^ iSa n

ya jxa xo bho apy ^1x3 m nbx'J.TpTn^ yo y?i xy^x ai |xi?

bt* na i*^ o^ppa D^ppTa D Tpi npi^x xnn âp nn na 'aijp

vrpjrp rihn }x fjiya omba naiai xnyx^x onnf? n^x nj3? ^n

i aian i^x px |xi xipni nann

onnn y n:n

xy^x ai yn np jxa mn3 *aii '5n rnvv x1

iB

pr }X3xo3

apj?: fix?in

n1 Not in A. 2 Kings xx. rx a Chr. xxxii. 23.




>X33 prcnpo nip ri ôxax onx nmaxaa Din (4)

IVTDX p3 w?i>K -ixaK>xi mxnynox nv

mSai ônND Q'h? nniy ^no DHX onsD npn

nEnrn zyin y 0-30N

a PISI 'n^-inn ota $>rio mDK ^yin neaim nbofc'nDJJb

IN 5jvia rvi^5^K *a n^N -poyi>x xnn f plDobN irin

inn n:s onDNn^ spro nnn^s nâ ôy xb H^N QHN

pa11 NO3 poNB3 IN mnKD ^y HJK na* nnba t^xa Tpi

onaawo na }N nn*i b'ncn^ pno ^y4nax wi lasDyi'S yo

ipi iN3^N byNô ^no8

mp^ n^s âo ns^D^s ID iboo

jo n-nos NnaN 'ay nsronN x na T1^11

rut*

îsn n^ pa11

; na/i npi^ nn^np jNoas npb N ix ^nn

(so) sin nn^x anp ND i:y mox nya sinx fx na

xnax ijt y-in T'Dsn |ia<i

i inyx XIDX x na -\w n:x

HDD G

by~t PJD mp noa npi bxâ \n n^x ni^yini p

aaito^x axan IDIDIH* nprx ?x a (5)

pnai>N ^n ^yx^x ^no DmoNao pin11

nnpxioxi Dnnj5rx DoinM n ?abx nna^ ny^x |x

Tpi rnra ^nx ^y Dnpan p i^Dy ^ x -6xa^ x

p XD^X r& N^3 rixaxn-iks a rirs' onax na n

nyirio p m6a pîc'an11 moa ni>xi nâ^n ^p^ni p

npin xa npin onmai jx na nn1 ona in/xip1 pi

Piabx ^ho nmxvn riaa

^DD^X an-i i xmiD ^x lyno11 nnaxTD a nhya* nxâx -m- (6)

mra ^nx *a Spo nax ônni ny^x â hpD n3x i'Dnn^ ploai-x xnn

mra nâ taBin in xnx pan^x xnn ;x ^xp^ ny^x ^y IDD xnxa

3x^x n^x^x px hp'a mFa âx nan 11 xnnxaxmi xnpxiox âni

1 Ex. xxv.5.

* Lam. iv.

5.

3Isa. li.

17.

4 From ensmissing

in A.

6 B ip. Zach. xii. 2;B ?3n.




ebs ipi Nayfani xaînn Nnnxarx naxa nta â^ I^NP^N PNI

: T* ^_^___

3 N^np^N fhha p' DHTD 'a nnya' DDyi'N nin jx na T-T ona^na

na TT nnoin

p ijgbn }5ni pi

mBa* ni'N^ T^^K iDni11 nn Dip nnnm T>NP afiT n3 ^pi

lyo?1 DHJN nN:yDi NDI^KI ^Nip^s nâx Di 11

^NP rriro bnx

onnspm nnha pi ny^N ttiKn^nn -lasDy^N8i3nTi n5T nn

nio^K ^y HK^D^N ipfe*i n^s 110 ^K lynoî DHH-^D a

sin *a nsni nn fnyta nnpn ND a 13*1 rto Tny^K msn'

s ^y VT-IKibp

nnos NINI fia ir^ inyno 11

iriFa i^ns IK

DDHJD TDBn J13*

nfisn ^nEwi nnnssx nxn^N 3si3N (7)

rbrbx nnan H^N am^N ^K .13 ~\w* nnnan n.yc> Tp

n3 YT aioj ^rnni ipi n^3^N nna

npKD NmNiJi nnyvsi n ^' 3ySAi (8)

JN finya oa y y^ ^ N sjyi aia

^rnntps:

1

Tpi ny^N nba n^5ix Nn na nn 11

nr6yVn ipi nâ

ibîo n:N3 Nna^ pno^N â Nnf> nNp'ND smw? na nn1 nianao

*

JN jaNnn^ pxn by avn nbai i? nnoa vb nnano

mi

niK nBa ^Npijnai^p ^y piin maâ

nNaeiDiwn wDDK nas nas noao bxpi ^D^N DDK

iapx pansn om n DHPK INDTN |o ND nana >no mrai (9)

nafio Ds

xn^nx anii nâ^K IKD> nai* yan HD^N ID pa Ka laaw IN nya

p fi3Nîo ?N NB^N nana. na^ rna>a nba JN bxpa xnao

1 B orooT. ' A rnnp1

?^. B iam>i




jo riN .Tna naxa N.-UK na T-P N->n ^D pi

nnmai ^ypaixn npii'N

snn *B Knbnxi^xpa

DnnDpD^

NEspy

on

}N^ nis^N ^N nnai oruo nnxi TT DÎ lapx IDPN fj?: jyn inî

iny^N riTn ;o nnsn onai^p

nn DÎ ani^K nnjx riseta UWK (10)

np mn np nyâ 5>rw nsn ND ijNps ny i?N ^p in PIDD a ip

i?NO ni?K ani^xi rivabx TTI

nnynon H?N HND N nn I*B naiBn nxj? psi pi ni 3a>

i?bi? Tpi nyaniD^x TD^NI inw3i>K ^N ro TB^ TEn Tpi ni^D^K

D^D: rry ^ rnrF an: IK ^ya n'^S i?3 ^K na T1^ nion \ba

ni'pi nni^poi na^p:i^pi np^nci

rhnni nnwa(u)

D nyca Dni?a nail

JK ^nya n^nw n^n pa

snayi sni? pnosy^s DNJ^N my jo as i5 nnâ

2

n[N]nna jy^ asiasN'n^nrpi nâo n^n pfc'

JN fjnya panxnN nya IN xn PJVIon ach nay psi

DiTipn Q pi^Ni nip^x jo irian DnaSni yrs^x JD ann

inyf>N nnam* Ni?K rtaat: ann iann^ N^ lanxn 11 cnaao*

DD 11

nnpi'S DN3D iyc:^ onas na nn 11 inNa wap Dj>3 v.î Tpi

ana ^r: ND ^y nnmai

6n >^N rib i^s n^Niv^ in3

riNyiDi yxao^s' IND PN (12)

P^po 0^1 nox^K n5i 12^x1 yao^K

napji Nô 11 nnxia^ p:5ni nsna -iNnproa oinao yao (13)

nona nausiDi nona^s JD

î âp JNDT â 12N3fi

sa V\Y nix n^y na KDj IN ^ya

on rncNy nas*a H^N riira rina ID aayr6x pno

K i'Npa nâw npatpi

1 Bfipbaoi

n-nan.a B nnncn.

3 A B nyio.




I^D^N -i^3 }N3 rip? ii>3 PN nîNni rf^s ID?11 inN p

13JJ JNDT ?B mtrK -Bbc wa 1^1

1^J?3 ND3

jiyo

-ip1) Tpi nin fiyp NHKOD n^nî NV-K 3-iy^N pfel n*s DID

UK3

in pyp

nn -j^n IK Tpi T33 axi3i o6y nDD Nn? IN n Hn jo

hbh IN KomnN nhi psbo IN mî nî mSi nnw ^3

i3y jNor ^y } JNS JND jNnb^N IHN ID NH^N

y |N3 INI nN ID ww o n^s 3p IN

H3 1NB>N J1311

}N n s

n3 nn nnnp pto

?

nnsi?N3 ^hDD^x -fim n^D JN n3 in 11

ppb nn Tpi yn iyJa

}N3 ^53 .11^3 <B NJ/'T |K3 ND3 y:p> |3^

3 3^ Dina'i HJDID ID y3Di?N 3n5 ND3

IN3 nN n-i3NDy on riNU^Ni mh on

3on3 mN^-iN^ stDsr^ *i:iN> ND in nriN'a n

nona onna^ INS rm piiy oh Npn11 n^N msNoy by nBpî oniaf

IDNID^N NifN N^D 11

) .INI? }DiD (so) in Ti^N 3pn^N N^D 1 ^nn no'Dy

yino in n^N H^D^N n^3 N^D ru in nîNni nriNi3^ KITB ^n^N

N^D Ni N^n3i

*3D^Ni liNJiN^Ni ^NIDN^NID mNîN

no-'Ni ujnDN 'nn

^Np riDp3^N3 T^N N3N Klin (14)

NÎ inona D^Ny^N JD yopsi ^D^N ^>3Nn HDJNIVI

1^6n nw

on



ARABIC COMMENTARY ON NAHUM 2J

'rn5ni T?xi xnavB ?np na wi ann baxh n^Taai a^xi nira

ni'xi n^xyi'x ^nx p axii^x annax yop na in11

ID-IC j^nxo

xnnav i i>K yap na T-VI âaso v niy yoe^

yoai neK^sn Ma^xa nâi 1^2 b ^x JND

nin: snâ -n^N pn^ n:nio N S

(i)III

p-ia K'n? ipi aai -w *5p xniiso ^nx bs-jb^ 'on '

na

na TNIN HJM nvs mn^x p^ynoo i:sa ni?a^N ^nx riboa ;K na TT

naxa JNI nnyi jip ^ nnynâ^ nxuaNai n^Na nmina

tr ho 11 ntr mai ^y nina^N ^cynon *na

X pa pia i Nnnna/i DN:^S ^xicx lava- nnax na

na in 1

* nsbo Ypi n'ona^ D-inax NIK wyi i\%

y pa yao/N

na T-P PJ-ID ^*r?jN^ ipi -II^NI D^b^N jo nJK^D nasa n

Nnâi>N yea p Nn s

bN ^cnn ^SIDN^N jxa tannta

sjib nnx pôs } n'ayt^ in PIDEN

xrcpot riaaici pxi DIDI ~i55^x nbr^T nwi 010 nix (2)

pni ynvi>N riinai riaxrf'N pnai ^D^N a^nbi nyvr: DIXQ (3)

Dnnnaa nhya* rina^ xvpax DÎ

?xps n-jNip^nniaa fao ^x c6nan ppios^x (so)

x-in

nhpa ne'6y n^npo â ^npî naa^ci niaxoya ny^x IT N%:|i

bipi Tpi nois^ DIXS^X xna any nta njnpo^K niv na T'n'1

taib' i?i

jx na TT nn'-i 0=101 ipi aaio^x naa nxixx na nn IDIX ^y

jx na nn*n^yp cna ipi rsp

si pn^ njnpoi'K nw p *on xnx

ann anh Ipi n* ?x ?ys^x aoa jinâ nyy ;x DIXD^X ncx

11

naoy^xIDI ix ^cbxa iais xix nn ^30 îpDD p^

11 onnxô jx na nn

ri:x^x jxi -iFsnab^ ^n ah] Tpa oxa^x p i^na ^np' riaxri'xa

^n ani yea11

in rmaS nyp pxi Tpi fjxâx^x p ^na

xna -ihya11

rixpD?x f>x nina p nax nn 3-nD nabi

bniaa

A in text npjw'jn, B np^Vp.2 So also in text.

3 B UE.




runs* 6r6x naon naxa nbx rtaKofo fx>3t3 rnro 220 p (4)

xmno2 b'X2pî KnnnaiB3 awnkbb

naxa nbx K.TMWD rhro bsx p M^K xnn xm bra nan spy

xmnDi Nn3x*3D2 Dny>2ni oxabx morn xmnD2

snaswoa DNibs by niip fhNno naonn^r

ris i

Dip inon KD2~i Knorn snaon nna p nnnibp onnSno r^rn Nn

N N^l NH3DH ^N fe K^T Kfl^K

y IDS is ppno y ii isni Dnny2 DHJO

DH^K DP IOKHDK Nisi orrn ?on

nn

wn spy bb waj? vnisyoa Tpa D 6y n^n D.T^X

in im ^y }2 INT nK2nH2Dbw bo-te Dnsobn in

nobo P^nn-i pST nab 'ip nns nonxboi nn>j;| JTJ? anno pn

x>Djij; I?

Dn & 1x2H

yT

0731 :H

inai ^y lî sjww ovp^N 2ibx bsp 7^ wx xnin (5)

axi ppoxi nxDX3ibx i^y pbw (6)

px p xrvby Ti3^ p niF3 n2H3 inpn I^D isa11

poxa ba paî (7)

lb pfyo 2^

nn xn2 b53^ n3x ej^y naon2 2XTnxbb xnxatsxsjxi jx ny2

n^pbx i2nn no

one xnjom xnnai oxabs 163^ xcno naVt^x jxb iinDD JX3 i

xnnrxDirx nnxbabx xn^y pbi nba xn3i2 innsx xixa xn

rurrio nnj? DXJ^X D^yi nnn ^x anno innax xnx ^b^^

onryi onabo bxm xnann m nn1 n^x ^y n5a fxi n3 nea

XH2H31 xn3D pon nybx fx *3jp ma^ n2H3 xrrby

1 Ez. xxxi. 6.* Dan. xi. ai.




nw n^N anD N >I pnv N^ Nn^ pa^ n^ IN na T-V nb ~\w ^ ipi

nyo onb nav D^ IN Hi11

tj^ D^pnap c^j?aN ^NID ipi Nn^y

iia -n ^ nan o Dn 'a np TOJ xni

â nDâ/N nm33DNi> nano p inax man ^n (8)

NHTID nnn^N }D inn^N ^xa ni'K

frnw jo khhwn in nta KD^xa ria^'n rnra nasa

>^y np11 d> tny^N IN Nnoaaa }6m nn^x iTnsa jo IID

nano p inaN naivn man mpn ^n rria;;a K

IN ^:y^ n a^no o^p pi ja DDI 'a \n

rnFa s 11 'naxi ina^N a xn^vai xmiDi ri^nxa b p

*ja?D jirnx l^na n2^N nna p rfHNai ND^N n'na p ri'-nxa

No^xnâ^f^na

'inan N

nan ^nsi ,Tsna DÎ nnso N^NI xrb riip FiS naxa nta (9)

pt5N

yci Nna'jri tana wpnn naxa o^>i taiai Dnspi twa IN xnapjyi

pnta ^y nmiya bxp jxa INI ny^N Nna na6 nb Nin

nbniaj

^ ip v'Da Nini pN N'a N riiN^NNanrnjyH 'p

pno ^y TJ nnpnat? î??N I^NO ^Np on asiyw

D^N fyaa nc6ya nn na^n 05 iw NO -a NP

na in* noiry to Tpi aNna^N sa niaio ja^N p ->^nai asnyN nvyai

nn D'^ na nn 11

nxp. pw Tpina Nipnn naNa N.IJN

nnso p N' ^11

;Na 'i'N

ao^N â nio n^N?^ M N^N (10)

NmaNaN bai n'ynp^N w N.IN^N bjn HPTN^N â DNI

TN i?Npa Nna ^ra NO ^ DNDj^Ka Nnntpi Nnavnn

pn D^> *n^N po^N p Nmâ *b Na ao^ â

N.-rva ^NataN iaya Nca Nn ?NaDN laya NS

1 B -mnp Isa. li. 19.*Prob. ;.




mo, nj6 jx spya naoteta 3xnvx ^x ro -W n^Yia ^91 pi

iâ XY>X cnaxi nnan Dnioonpxi oyata 3X3ix ^>y nynj&x

rrbbty 13*11 D3nbx ^s wonpsm NDHTP n

3 nabn nla^ x^n oa nnn i^^x ô:bx P3i

i nson mra xs *nax xrx (u)

ny^x pnao xoa nxs'xl'x p nson ^nax xv^x rnyj x*

nnn xh *p nas11 xh i^x nnx nsn^ xi> x^na

nna p nn Ti a xa jx ^y nx oa

p nvn n:x >ay^ ny^x nru p --jSnnn xifx

Dm ppfy xnax ona onb n6n nxsi nybx nnnn i^vn n^x

DB y iupD< mo xnx n3>N ya pn -pwi 3 (12)

xnin ^3nn ^x '36n na$nn JD x^ rriFa x-- i?xp

pnbx ^K oxabx pxncr xca Knrme* nn xmyxTa

bx IXB' p *:yx nasp p nbx nxcnx^x man TXD yo

on i^ns ^DN^X na ^x x^x cpon D^ rina^x nanavx x-ix

noaai? n a nbx ^3 ^xn 11

ny^x xnnna^

3xnx innaax nna nxnyxi? HUDIâ

ôa^x oxpo i3yc>x-iin

(13)

nnxax3n^3 nx: ?x nbx -jinx

3 ?p nip on^ D^ xoa^x DXPD nnax n3 in* câ IDJ? nan ip

i3T nn nxnyx nsxnx nnnaax ia nsixno x n^nn

xnyx^x mn* nb xoa^x DXPD niâ ^nx laxsa xnâ nxa^x

nnâxi on -a i^npi o

B i'inx naivn ^Tp

^^pnox ntrcr&tt nxôx (14)

inyn in ITB nvp^x â noxl'x P-ID ^y in ;XD jxi ploabx xnn

Ji3' >nn n^x >a xnurii XD^X ipnnox onax fjnya ^n i^ya onax

x3 pvni?x nip nnaxi

ntn }3x 3ii3 l'anB'x onax n3 in* 'ipn? ^ptpii trtpn ^x3 ipi

pvnbx iTpi nb^x nio nSyi nax^x

1 B




rin axan bf\n âsn spota lyopn nxa^N âxn on (15)

nx-ia^xtoo

^pKnniasa-i^x ^

I PB iNata âî iW^ nyta nna11

i>a u&arr D^ ia$nn xnx HJN

'S ibaxh ms? Nin p>a jâxn ipi vpthva n^-ix hip11 on np-irv Tin

n^ HJN HJN^ jo jxi? p^bsa IW^K pnn

npâ inann ITS NO ynai && on^n nx:

^y^N nx^xi ^D^N inaxi ip Pirn N S^n ? i?

pnaoy NH^ pa> JN na^ Tny ^N lanxni

Tiaxoy yoaN ^xpa pâ ^DO nasî

n axan^x NDD^N aaNia p iroN lasâ nina (16)

wu pifjK lasâ nnnaN JD N 11 naia naann niâ N 11

^NP

on 11

fNor^ *io ^y i? inah 11 nnax ^bn -pba

^y Bn1- ^^N axan^s* ^no onbho jxa ?a

ixia IHNI na xpa11 h nâ^N jy ^nn 11

^^p iyai HJO

ny^Na ion Nnayi NOD^N aaxiaf

insx p^ha laxlpa

i ^>aa nx yan nay ipa mi?a ^K nnsi ^>a 101 na

5 (17)

oh Tan DD^N npiB'N NIN nta TO^M DV a nNnNia^xon pN nyiio

rinna ploa^N nnn 'afi'nyi nâ^N JD nsu NOD^N

axanx nni TNI^N ^no ia3 -pso: ^xpa nx^xi rrira

yia^x DON im anaa^x2

iNiD rinnaa pn^na iaxa

nai ^n^ DV B nsiNna^M *B iSn11

np nso DDB^M npn^x sonayi *na^N rina jo

suai iriFa ITIK ny/N âs iîa xnriN oni }a oh nB ibn îns on ? pa

11 nh xnao iaia on pomnD rpa

iar i^n DON -jnnrp UD oniyai

'/y iay^ irexpn IN^;N laao11

-vi^N jta x 11

nnxyi toxa (18)

1Jer. li. 9.

2 B -

yoxa on^ DÎ ^xaa




o ipi jbobx nST >ibx tnnb 'bx na T&*^pjn 103 ip

IT JN ria;i fnrnpxi. annap 'tf }N na

5pm ipa n^ nbo NOD' .Tnxabx ibn ~\bn \o

nn nb TN^P^N nn

IK ps n-'sn's s ni

nnt^n frxn>N INI snâ wao^ nrnnn N^

|si? ^N^3

mi inai yoso 3 nnnii nyai nây ID ND (19)

KD'Kn nnî>3 -ayn D^>jfi ^y J

^D^K i3*i iwpJw Nini'K IDT IK iy3

nbra ip^ Tiaoy ^np n^s ny^>s n pa naay in^s nat5y

nniap n^vni ny^N ia IBQ n^ nyai nani inani JN yy

iysnx ia nnNDB' â ^y ^ mi i^y na NO yoo p nnn i?3 <nn

inou' nâx jos>i^N aao^K nan -D by a ipi T^v iNys^bsi T'Nxpbs

p me* ob nbx TibD^Ki DCN^N p JNQ Tnaa yo p ba â

an nna njm brio nay noa ND nng ps noain nsn^N ^

^nae'b > DN^N ?inn nby:i HTT 'ny bno nriB ruo

py DDK in inaB'iJ nna p -UK ^DSD spi Wnc nuna^ ^nn

D:N 'yxi îa ix/u no^N naK' brio poab n3 o^b m3jn

bos

1 Ezra vi. aa. 2Jer. li. 39.

* Lev. xii. 6.




4.He rebuketh the sea and drieth it up, and he maketh

dry all rivers, Bashan and the inhabited world languish,

and the summit of Lebanon languishes.

5.The mountains quake at him, the hills crumble, and

the earth is upheaved before him, the world and all its

inhabitants.

The allegorical explanation of this verse points to the great

kingdoms,

Edom(Byzantium)

and Ishmael(the Arabs)

whose rule

extends along the ocean over the world. Their armies toss about

as the waves of the sea, but God rebukes them and destroys these

kingdoms. The rivers are the great Emirs. Bashan and Carmel

stand for the generals, Lebanon for the royal princes, and the

mountains for the other kingdoms ;

'

but the first explanation is

more appropriate.'

6. Who can abide his rebuke, and who can stand in thefierceness of his anger ;

his wrath is poured out like fire,

and the rocks are broken by him.

The kings and warriors cannot abide his anger, his punishment

destroys the wicked.

7.The Lord is good, yea, a stronghold in the day of

trouble, and he knoweth them that seek his protection.

God is jealous and punishes the' wicked of the world ', but he

delivers the'

pious and those who seek his protection'

from'the

misfortunes which befall the wicked.'

8. And with an overrunning torrent he works destruc-

tion in their place, and darkness dogs his enemies.

Thus far the prophet speaks of the world as a whole, but all the

following verses of the book relate to Nineveh. Should Babel be

meant, then'

the torrent'

refers to the'

Kings of the North'

(see

Dan. xi. 40, 44; Margoliouth, p. 41).

9.What do ye devise next to the Lord ? he is making

a full end;disaster will not stand against ye twice.

The people of Nineveh must not believe that God will only

destroy one part of the city and save the other; he will destroy



ENGLISH TRANSLATION 35

all with one blow. Another interpreter says that he asks the

people of Nineveh whether they think that God will destroy

Tsrael, or that they (Israel) will meet with another [period of]

trouble.' The first explanation is much better.' (See Driver,

p. 22.)

10. For though they be[like] thorns entangled, and

drenched in their drink, they will be destroyed like dry

and completely parched stubble.

The people of Nineveh, after having reached the limit of oppress-

ing Israel, will be destroyed like thorns by fire. The words

drenched in their drink mean : As they measured out drink to

other nations, so will God mete out to them the cup of intoxica-

tion. The last four words of the verse should be connected with

the first four (see Introduction, p. n).

11. Out of thee goeth forth one who deviseth evil

against the Lord, one that counsels iniquity.

The kings of Assyria went forth to destroy Israel. If referred

to Babel, the Little Horn is meant. The words counsel of iniquity

may refer either to Sanherib or to Babel, and the Man of the Sjnrit.

12. Thus says the Lord : since they are safe and likewise

many, and even soshall

they be cut down, andit

(their

yoke) shall pass away. I have afflicted thee, (but) I will

not afflict thee for ever.

Israel, since thou hast seen the people of Nineveh free from

calamities and numerous, let this not perturb thee, because they

shall certainly be cut off from their kingdom. Their yoke shall be

removed from thy neck, and if I have oppressed thee long through

them, I will do so no more.

13.And now I will break his yoke

l from off thee, and

thy bonds will I cut.

He will break their yoke which is upon Israel and deliver them

from paying tribute and tax.

1

nnp probablyPersian

T^J

> a'

logor stick of

wood',which would here

correspond to inttft.

C 2




14. And the Lord commandeth concerning thee, no

more of thy name shall be sown for ever ; out of thehouse of thy idol will I cut off the carved image and the

molten image ;I will make thy grave, for thou art vile.

The verse is addressed to the counsel of iniquity (ver. n). The

memory of his seed shall be cut off. If taken as referring to the

past, the verse refers to Sanherib and his death in the temple

of his God (2 Kings xix. 37). If, however, referred to the Little

Horn, the verse speaks of Arabian rulers of Bagdad, and of the

descendants of the Man of the Spirit. The house of thy idol refers

to their holy shrine to which they make pilgrimages every year.

The words / will make thy grave may also be referred to the

time when the pilgrims travel, and the' Arms

'

will rise against

them, and slaughter them.

Ch. II. i. Behold on the mountains the feet of one

that bringeth good tidings, who announceth safety ; keep

thy feasts, Judah, perform thy vows;for the doer of

evil shall no more pass through thee, he is utterly cut off.

If taken in the past tense, the verse refers to the failure of the

kings of Assyria to conquer Jerusalem during the time of Heze-

kiah, but if Babel is meant, then the verse refers to the future.

2. The scatterer has come over thy face; guard thy

fort, watch the road, make strong the loins, increase thy

strength greatty.

Some commentators refer the verse to Nineveh, others to Judah.

In the latter case the scatterer is Sanherib. If Nineveh is meant,

the scatterer is the approaching enemy (Driver, p. 28).The words

watch the road may be referred either to Nineveh's enemy or,

mockingly, to the town itself.

3.For the Lord bringeth back the power of Jacob, as

the power of Israel;now they have overthrown them and

destroyed their cities(?).

If the scatterer is the enemy that marches against Babel,1 then

the words the Lord bringeth back agree with the opening words of

1Bagdad.




the chapter. God -will bring salvation by the Messiah who is the

might of Jacob.

4. The shield of his mighty men is[of] red leather,

men of valour, crimson through the glare of the torches ;

[so are] the chariots on the day when they are ready [for

battle], and the shafts of the spears quiver. (See Ibn Ezra.)

rrn/Q is the same as rrtTQ? (see also Ibn Janah; Ges.-B., steel,

but see Driver, p. 3d).1

vjnn is derived from (the same root as)

rpjnn reeling. The verse describes the equipment of the approach-

ing enemy with their iron-pi-oof shields of red leather and their

coats of mail of the same colour. The glare of the torches can be

taken either literally or figuratively, meaning that the chariots are

glittering with polished weapons like fire. The shafts that quiver

can refer to the spears, but may also mean that the leaders of

either army tremble. 'Some people explain ?jn *]D the cup

(o.J) of opinions .'

5.The chariots rage in the streets, they overflow in the

roads [or they clatter], their appearance is like torches,

like lightnings do they run.

Having conquered the city the enemy fills the streets, roaring

like mad men, not caring whom they slaughter.

6. He remembereth his grandees, they stumble in their

march; they rush to the walls of the city, and the bulwark

is made secure.

This verse can be referred to the enemy as well as to the people

of Nineveh. In the present case it is the attacking king who,

having entered the city as victor, inquires into the whereabouts

of the generals of Nineveh, whose fame had inspired him with fear.

They stumble in their march on account of the large number of

slain as intimated in iii. 3. The bulwark is made secure means

the distribution of armed men on the pinnacles of the walls. If

the verse be referred to Nineveh, it conveys that the generals are

gathered together and lead their troops against the enemy, but in

the confusion they stumble (see Ibn Ezra).'

The first explanation

is better established (see Driver, p. 31, who refers it to the

1 See Introduction, p. 4, and Plossrier, Biblischcs t>. Rabbin., p. 49.




12. Where is the den of the lions, and the lions' feeding-

place unto which the lion and the lioness and the lion's

whelp go, and no one troubles them ?

13. A lion tears enough for his whelps, and strangles

for his lionesses, he fills his caves with prey and his dens

with rape.

The kings of Nineveh are compared to savage beasts. If applied

to

Babel,the words refer to

Nebuchadnezzar,and to certain

Persian and Arab rulers, feeding-place for the Uons means that

they absorb, in form of tribute, the substance of other countries.

14. Behold I am (coming) against thee with revenge,

says the Eternal God, I will burn their chariots in the

smoke, and the sword shall devour thy young loins;and

I will cut off thy prey from the world, and the voice of

thy messengers shall no more be heard.

liefers to the slaughter of the troops and kings. The mes-

sengeis which carried the king's commands to the provinces and

collected the tribute shall be cut off.

Ch. III. i. the bloody city, all whose inhabitants

are infidels: she is full [of injustice], robbery does not

depart from her.

The kings of Assur and Babylon have shed innocent Israelitish

blood. All her inhabitants practise idolatry. This can be referred

to their unbelief in God, his prophets, and his law, because though

the Little Horn externally professes the Unity of God, it practises

apostasy in different ways. Another explanation is that they

rob the people's property.

2. The sound of a whip and the noise of wheels and

stamping horses and chariots and rearing steeds.

3.Horseman mounting, and the flashing of the sword,

and the glitter of the spear, and the multitude of the

slain, and the heap of corpses, they stumble over corpses.

These two verses concur with ii. 4.




4. Because of the multitude of the sin of the harlot who

is of rich beauty and enchanting ; she selleth nations byher extravagance and families by her witchcraft.

If explained in the direction of Babel, the verse describes the

alluring ways of the Little Norn and its armed strength, by means

of which the king holds power as alluded to in Dan. xi. 21. Its

charm consists in the assertion that'

they possess a garden full of

all that is good and pleasant '.

5. Behold, I am against thee, says the Eternal God;

I will lift thy skirt up to thy face, and will show thy

nakedness to the nations, and thy vileness to the peoples.

6. And I will throw loathsomeness upon thee, and will

make thee like a leper.

7.And every one who looks at thee shall flee from thee,

and shall say :

' Nineveh has been despoiled. Who will

bemoan her, whence shall I seek comforters for thee ?'

I will uncover the secrecy of her former conduct. She is like a

harlot that first attracts and then repels. Thus, as soon as the way

of the Man of the Spirit is laid open and people know its baseness,

they flee from it. The word {p (ver. 6) has here the meaning of

'

aperson

afflicted withleprosy,

from whom men flee '.

8. Art thou better than the city of Alexandria which

sitteth by the canals, water surrounds her, [she] who is

a wall to the sea [rather] than the sea is a wall to her.

Nineveh, being surrounded by the waters of the Tigris, and by

walls on the land side, the prophet asks her if she is stronger than

Alexandria.

9.She to whom Ethiopia and Egypt gave strength,

and without limit, and the people of Taft and Nubia

did assist thee, Na Amon

The last part of the sentence also refers to Na Amon in spite of

the change of the suffix, analogous to ver. 7.

10.

She, too,is

goneinto

captivity, her children alsoare dashed to pieces at the top of every street

; they cast




the lot for her nobles, and all her honoured ones are

bound in fetters.

The women and old men have been spared, but all the young

men are dead.

11. Thou also, Nineveh, shalt be drunken, thou shalt

be hid;thou also shalt seek the stronghold because of the

enemy.

Thou shalt be drunken with misfortunes, and not remain in

men's mind, as was the lot of other nations. Thou shalt live in

protection (dimma) just as Israel, [dimma is the condition of

protection under which Jews and Christians live in Moslem lands

by paying the poll-tax.]

12. All thy castles shall be[like] fig trees with the first

ripe fruit;

when they are shaken they fall into the mouthof the eater.

13.Behold thy people are like women in the midst of

thee;the gates of thy land have been conquered by thine

enemies, fire has devoured thy bolts.

Thy people have neither courage nor discernment nor fighting

power.

14.Get thee water for the siege, strengthen thy castles,

go into the clay, tread the mortar, take hold of the brick

mould.

Although the ver&e speaks in the imperative it is to be under-

stood that the people of Nineveh have done all this.

15.There shall the fire devour thee, the sword shall cut

thee off, it shall devour thee like the fly ;make thyself

heavy as thefly,

make thyself heavy as the locust.

The prophet compares the conflagration of the city and the

slaughter of the inhabitants with the destruction caused by the fly

which devours everything completely. The last words of the verse

contain a satirical advice to collect a large army.




16. Thou hast multiplied thy merchants above the

stars of heaven, the fly descends and disappears.

Thou hast produced many merchants who brought thee many

goods. Dost thou imagine that they will last all the time ? Nay,

they will be like the fly which descends to the ground, fills it, but

after a time disappears so completely that not one remains. Thus

all those merchants who visit thee will depart each one to his city.

17. Thy saints are as the locusts and thy patriarchs are

like grasshoppers that alight on the walls in the cold day ;

but when the sun rises they fly away, and their place is

not known, where they are.

Nineveh's nobles and wealthy citizens will fly away like these

locusts.

18. Thy shepherds slumber, King of Assur; thychiefs are at rest

; thy people have taken flight upon the

mountains, and there is none who gathers them.

The shepherds are the king's viziers.

19. Thy hurt does not abate, painful is thy wound, all

those that hear thy tale clap the hand over thee;

for

upon whom hath not disaster come from thee continually ?

Which are the nations and kings who have not continually

drunk from thy cup ? nro is verb as in Lev. xii. 6, but others

take it as a noun.

ARABIC COMMENTARY ON NAHUM --- JUDEO ARABIC TEXT AND ENGLISH TRANSLATION --- JAPETH BEN ELI.pdf

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