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(Adam) would call (called very) a living soul (creature) that was its name (the name thereof).

20 Vayyikra ha-adam she

20. And (Adam) the man moth l-chol habb'hemah u'l'of

gave names to all cattle and to hashshamayim u'l'chol chayyath the fowl of the heaven (air) and hassadeh ul'adam lo matza ezer to every beast of the field, but knegdo.

for (Adam) man he found not (there was not found) an help meet for him.

21. Vayyappel Yahveh Elo. 21. And Yahveh Elohim him tardemah al ha-adam, vay- (the Lord God) caused a deep yishan vayyikkach achath mitz- sleep to fall upon (Adam) the alothay vayyisgor basar tach- man, and he slept and he took tennah.

one of his ribs and closed up (the) flesh in

it (instead thereof).

22. Vayyibhen Yahveh Elo

22. And

Yahveh Elohim him eth hatzela asher lakach made the rib, which he had minha-adam l'ishshah vayy' taken from the man, a woman bhi--eha el-ha-adam.

and brought her to the man. (And the rib which the Lord God had taken from man, made he a woman and brought her unto the man).

23. Vayyomer ha-adam zoth

23. And the man (Adam) said happa-am etzem

etzem me-atzame this time (this is now) it is bone ubhasar mibhsare lzoth yikkare of my bones and flesh of my Ishshah ke me ish lukkachah flesh, she shall be called Wozoth.

man because she was taken out of Man.

24. Al ken ya'azob ish eth 24. Therefore shall (a) man abhev v'eth immo v’dabhak leave his father and his mother b'ishto, v'hayu l'bhasar echad. and (shall) cleave to his wife

and they shall be one flesh.

25. Vayyih'yu shnehem aru

25. And they were both mim, ha-adam v'ishto v’lo yith- naked, the man and his wife, boshashu

and were not ashamed.

THE LITERARY CRITICISM.

THE

LITERARY CRITICISM.

Yahveh and

In the foregoing translation it will be observed that the name of the Deity has been transcribed, not according to the punctuation, Jehovah, but according to the reading adopted by most scholars Yahveh ; which, if not absolutely the correct form, is certainly more in accordance with Hebrew etymology than Jehovah, Jehovah. which was only adopted by the blunder of an ignorant transcriber into Greek (of an essay on that point at the end of Vol. 11. of Ewald's History of Israel). In the translation it was thought advisable to use Elohim and Yahveh-Elohim instead of “God” and “the Lord God," because, in the first place, the plural termination "im" of the word Eloh-im is lost in the English (“Gods" would not translate it correctly), secondly, our English term “God," is not a translation of Elohim, but merely a substitute ; the Hebrew word meaning "the fearful one,” or, according to some etymologists, the “ powerful one.” In the third place, the appellation of the Deity in the various parts of the Pentateuch, is one of

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