John T. Strong, «Verb Forms of sm( in Ezekiel and Lamentations», Vol. 88 (2007) 546-552
Verb forms from the root sm( are defined in the lexicons as 'to dim, darken,'
drawing upon Arabic for guidance. This definition, however, does not allow for
a consistent translation in the texts where these verb forms appear. It is proposed
here that the verb forms be understood as denominatives from the common noun
s(a and the preposition s(i, which are a part of the semantic family, indicating an
agnate relationship. This understanding is applied to the four instances in the
Hebrew Bible where these verb forms appear: Ezek 28,3; 31,8; Ezek 32,19; and
Lam 4,1. Each verse addresses a question of association or belonging. The
development of these denominative forms reflects concerns over the issue of
status for the Judean exiles in the sixth century BCE.
550 John T. Strong
(twxwjAlk varb vdqAynba hnkptvt) (24). With this in mind, a dynamic translation
that would better convey the connotation of being cast into the midst of the
common, profane world might be: “Alas! Gold has been reckoned to be like
all other metals!†(25).
This brings the study back to Ezekiel for the final instance of µm[
functioning as a verb, seen in the sentence hbkvhw hdr tm[n ymm
brjAyllj ˚wtb µylr[Ata (“With whom do you belong? Go down, lie down with
the uncircumcised, in the midst of those slain by the swordâ€, Ezek 32,19). To
begin with, reading tm[n as a verbal form derived from the root µm[ is a
departure from most scholars’ reading of this verse, who derive this verb form
from the root µ[n, “to be lovelyâ€. Commonly, commentators and the
translations read this word as a second person singular perfect G-stem of the
root µ[n (26). However, in light of the use of µm[ twice before in Ezekiel’s
oracles against the nations, as well as issues of context (to be detailed below),
it is fair to raise the question whether or not this form should actually be read
as a second person singular perfect N-stem of µm[; the forms for the two roots
would be identical (27).
Several indicators seem to point in the direction of reading this word as a
N-stem of µm[. First, as mentioned above, the verbal form of the root µm[
appears twice elsewhere in the book of Ezekiel. Nowhere else in Ezekiel,
other than here in 32,19, does µ[n appear. Also in this connection, the N-stem
replaced the G-passive in use, and so, assuming Ezekiel and/or later tradents
had a preference for µm[, this would lead the reader to expect the N-stem here.
More importantly, however, context tips the scales in favor of reading µm[ as
the root of this verb in 32,19. Like Ezek 31,8, the question the text presents is
one of proper association. With whom does the dead nation of Egypt belong?
The question is not one of loveliness or Egypt’s level of goodness or
righteousness (28). Moreover, if one considers the connotations of the cult of
(24) The noun hxwj in this line is pregnant with meaning. It carries the general meaning
of exposure to the outside realm (cf. HALOT, II, 298). In the four instances of the phrase
twxwjAlk varb in the Hebrew Bible (Isa 51,20; Nah 3,10; Lam 2,19; and here in 4,1), it
seems to convey the sense of being at the public end of a lane leading out from the family
home in an ancient city, i.e., an ancient, urban equivalent of a driveway or a private lane
today. Here, then it would mark the place where the sanctity and privacy of the family
ended, and the public space begins. Within the context of sacred gem stones, this location
would mark the space where the profane world began.
(25) The translation of this verse into English is awkward because the most succinct
translation, closest to the Hebrew, would be along the lines of “Gold has become commonâ€.
However, this translation into English would actually imply that the economic situation was
so strong that gold and wealth were abundant and available to all, thus running quite the
opposite of what was intended by the Hebrew.
(26) In addition to the NRSV, NJPS, as well as BDB, 653, and HALOT, II, 705; see the
commentaries of BOADT, Ezekiel’s Oracles against Egypt, 153; ZIMMERLI, Ezekiel, II, 164;
GREENBERG, Ezekiel 21–37, 659, 661; POHLMANN, Hesekiel, II, 435, 438; and BLOCK,
Ezekiel 25–48, 215. Boadt, Greenberg, and Block point out that µ[n carries more the sense
of being good, rather than being lovely, and is often times used parallel with bwf, in Hebrew
and other Northwest Semitic languages.
(27) Although an epenthetic ô-vowel normally appears in the N-stem of geminate roots,
they may also, at times, be missing, as seen in Wnm]T' (Num 17,28; cf. GCK §67dd).
(28) See the comments of Boadt, Greenberg, and Block regarding this nuance of µ[n,
which links it with the concept of goodness bwf (cf. note 25, above).