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נָבִיא\נְבִיאָה Introduction Grammatical Type: n. m./f. Occurrences: (Total: 399

נָבִיא\נְבִיאָה Introduction Grammatical Type: n. m./f. Occurrences: (Total: 399) Hebrew Bible – 322 occurrences: Gen 20:7, Ex 7:1, 15:20, Num 11:29, 12:6, Dtn 13:2.4.6, 18:15.18.20(2x).22(2x), 34:10, Jud 4:4, 6:8, 1 Sam 3:20, 9:9, 10:5.10.11(2x).12, 19:20.24, 22:5, 28:6.15, 2 Sam 7:2, 12:25, 24:11, 1 Ki 1:8.10.22.23.32.34.38.44.45, 11:29, 13:11.18.20.23.25.26.29(2x), 14:2.18, 16:7.12, 18:4(2x).13(2x).19(2x).20.22(2x).25.36.40, 19:1.10.14.16, 20:13.22.35.38.41, 22:6.7.10.12.13.22.23, 2 Ki 2:3.5.7.15, 3:11.13(2x), 4:1.38(2x), 5:3.8.13.22, 6:1.12, 9:1(2x).4.7, 10:19, 14:25, 17:13(2x).23, 19:2, 20:1.11.14, 21:10, 22:14, 23:2.18, 24:2, Isa 3:2, 8:3, 9:14, 28:7, 29:10, 37:2, 38:1, 39:3, Jer 1:5, 2:8.26.30, 4:9, 5:13.31, 6:13, 7:25, 8:1.10, 13:13, 14:13.14.15(2x).18, 18:18, 20:2, 23:9.11.13.14.15(2x).16.21.25.26(2x).28.30.31.33.34.37, 25:2.4, 26:5.7.8.11.16, 27:9.14.15.16.18, 28:1.5(2x).6.8.9(3x).10(2x).11.12(2x).15(2x).17, 29:1(2x).8.15.19.29, 32:2.32, 34:6, 35:15, 36:8.26, 37:2.3.6.13.19, 38:9.10.14, 42:2.4, 43:6, 44:4, 45:1, 46:1.13, 47:1, 49:34, 50:1, 51:59, Ez 2:5, 7:26, 13:2(2x).3.4.9.16, 14:4.7.9(2x).10, 22:25.28, 33:33, 38:17, Hos 4:5, 6:5, 9:7.8, 12:11(2x).14(2x), Amos 2:11.12, 3:7, 7:14(2x), Mic 3:5.6.11, Hab 1:1, 3:1, Zep 3:4, Hag 1:1.3.12, 2:1.10, Zech 1:1.4.5.6.7, 7:3.7.12, 8:9, 13:2.4.5, Mal 3:23, Psa 51:2,74:9, 105:15, Lam 2:9.14.20, 4:13, Dan 9:2.6.10.24, Ezra 9:11, Neh 6:7.14(2x), 9:26.30.32, 1 Chr 16:22, 17:1, 25:1, 29:29, 2 Chr 9:29, 12:5.15, 13:22, 15:8, 18:5.6.9.11.12.21.22, 20:20, 21:12, 24:19, 25:15.16, 26:22, 28:9, 29:25(2x), 32:20.32, 34:22, 35:18, 36:12.16. Epigraphy – 4 occurrences: 1.003.20 (=Lak(6):1.3:20), 1.016.5 (=Lak(6):1.16:5), Vision of Gabriel:15, 701. Qumran – 68 occurrences2: CD 3:21, 4:13, 7:10.17, 19:73, 1QS 1:3, 8:16, 9:114, 1QPHab 1:1, 2:9, 7:5.8, 1QHa 12:17(=4Q430 f1:4), 1Q29 f1:5, 4Q88 8:14, 4Q158 f6:6.9, 4Q163 15- 16:1, 4Q166 2:5, 4Q174 f.1-2i:15.16, f1-3ii:3, 4Q175 1:5.7, 4Q177 f1-4:9, f5-6:2.5, f7:3, f12-13i:1, 4Q265 f1:3, f7:8 4Q285 f4:3, f7:1(=11Q14 f1i:9), 4Q292 f2:4, 4Q375 f1i:1.4.6, 4Q376 f1ii:4, 4Q379 f36:2, 4Q381 F69:4, 4Q382 f9:8, f31:5, 4Q383 f6:1, 4Q385a f18i a- b:2.6, fB:1, 4Q390 f2i:5, 4Q397 f14-21:10(=4Q398 f14-17i:3).15, 4Q408 f11:4, 4Q418 f221:2, 4Q481a f2:4, 4Q504 f1-2Riii:13, 11Q5 22:5.14, 28:8.13, 11Q13 2:15.17, 11Q19 54:8.11.15, 61:2.3.4. Ben Sirah – 5 occurrences: 36:21, 48:1.8, 49:7.10 1 For the publication of this text see YARDENI/ELIZUR (2007:104-105). 2 The Damascus Document and the Community Rule are treated as one document here and therefore attestations in various documents are counted as if they are one. 4Q265 on the other hand will be counted as an independent source. The same is true for the various works called Apocryphon of Jeremiah as it is at this point unclear whether they form one coherent composition or are better understood to evidence various different literary works. 3 The occurrences in the actual manuscripts are 4Q266 f3i:7, f3iii:18 and 4Q269 f5:1. 4 The actual occurrences are 1Q28b 1:27, 4Q255 f1:4 and 4Q258 6:8. Text doubtful A.1 For 1 Chr 25:1 see comments in 4. Versions below. A.2 While the lemma הנביאים is entirely reconstructed in 1QPHab 1:1 it is certain as that verse appears to be a citation of Hab 1:1. A.3 The lexeme נביא is reconstructed in 4Q161c f15-16:1 on the basis of Isa 29:10. A.4 According to the editors 1Q29 1:5 reads [...]...יד[בר אליכה והנב]יא. A.5 On the basis of parallels with 1Q29 the first word in 4Q376 f1ii:4 is reconstructed as והנביא. A.6 The reconstruction of ]...הנ[ביא in 4Q177 f5-6:2 seems reasonable. A.7 Because of the context, the first word of 4Q88 8:14 (נביים) is usually understood as an alternative spelling for נביאים. A.8 4Q175 1:5.7 uses the Aramaic spelling נבי instead of נביא. A.9 The editors restore הנביא at the end of line 9 in 4Q158 f6. A.10 In 4Q285 f4:3 Alexander and Vermes suggest restoring יחזקאל הנביא on the basis of the fact that a source citation is expected here and the cited text most likely comes from Ez 39:3-4. A.11 4Q376 f1ii:3-4 cites 1Q29 1:5, and therefore והנביא is restored at the beginning of line 4. A.12 Related to these two texts, 4Q408 fragment 11 is heavily reconstructed by Steudel in her edition of the text leading to the reconstruction in line 4 of ידבר א[ל]יך והנביא. A.13 4Q382 f9:8, a Paraphrase of Kings, relies on 2 Ki 2:5/15 so that the reconstruction of בני הנביאים appears plausible. A.14 The tiny fragment 4Q383 f6 which was edited by Dimant has the letters הנב in line 1 going into a break. She tentatively suggests that הנב]י א should be read, but acknowledges that a nif. imperative הִנָּבֵ]א (‘prophesy’) is also possible. A.15 It seems likely that Dimant’s reconstruction יר[מיהו הנב]יא in 4Q385a fB:1 is correct. A.16 On the basis of 4Q397 f14-21:10||4Q398 f14-17i:3 the same expression ‘in the books of the prophets’ can be restored five verses later on: ובס]פרי הנביאי[ם. A.17 The editor of the editio princeps in DJD XXXVI (364, pl. XXV), Erik Larson, reads a word in 4Q458 f15 2 as הנבואה which is given as הנביאה in the Preliminary Concordance. Considering the similarity between י and ו in late Second Temple scripts both are possible. The context would allow both but favours הנבואה. A.18 Our lexeme is reconstructed in 4Q481a f2:4 on the basis of 2 Ki 2:15 on which this passage is based. A.19 As 11Q14 f1i:9 is parallel to 4Q285 f7:1 the restoration of ישיהו הנביא is certain but should not be counted as an extra attestation. A.20 Since 11Q19 61 starts with a near quotation from Dtn 18:20 it is likely that the preceding verses of Dtn 18:14-20 were also quoted in the Temple Scroll. As they are not extant, however, it seems best not to count the three attestations of נביא contained in those verses as we cannot be sure how the author(s) would have phrased the relevant verses. B.1 In Sir 49:9 Ben Hayyim reconstructs נ]ב[י א as a title for Job, where LXX does not mention a title and the נ, י and א are all unclear. B.2 Torczyner and Gibson reconstruct ה]נביא in Lachish 6 (1.006.5 in Davies’s system).5 While this reconstruction is theoretically possible, the now common reconstruction ה]שרים appears better as it picks up the term שרים already used in the letter. 5 TORCZYNER, et al. (1938:138) and GIBSON (1971:45-46); DAVIES, et al. (1991). B.3 It is possible that the Lachish stamp seal 100.258.3 should be reconstructed to read [הנבי]א.6 The name נבי (Nobai) occurs three further times on Hebrew bullae as a patronym and is, according to Avigad, well attested in South-Arabic. It may also refer to the city ב נ ֹ. The other three bullae (all unprovenanced) are: 100.343.2, 100.785.2, 100.886.2.7 Qere/Ketiv: A.1 The ketiv of 1 Chr 25:1 is הנביאים (‘the prophets’); the qere has a nif. Participal (‘who were prophesying’). The qere is supported by LXX, Targum and Vulgate. The Peshitta has a divergent text here. 1. Root and Comparative Material A.1 The root √nb’/y is a common Semitic root and is attested in Akkadian, Eblaite, Emarite, Hebrew, Arabic, Aramaic, Ethiopic and Old South Arabic.8 It also appears once in a Punic name and possibly once in a Ugaritic name.9 A.2 In Arabic, the associated verb appears in the Ist, IInd, IVth, and Xth stems. Müller holds that in Arabic and the Old South Arabian dialects the verb is the primary form of this root and the nouns are denominative.10 A.3 The verb nabû II is the standard word for ‘call’ in Akkadian and is therefore attested widely in Akkadian literature.11 The adjective is used as a royal title in its uncontracted and contracted forms (nabīu and nabû respectively): RN nabīu GN, e.g. Hammurapi, called by Anu (LIH 94:10). A.4 The root is attested also in Emar Akkadian in the D-stem as a verb (nubbû – ‘to invoke’) and in two derived nominal forms, a D participle feminine plural *munabbiātu and as a G verbal adjective masculine plural nabî. The feminine form is attested three times in the expression Išḫara ša munabbiāti (‘Išḫara of the m.’) and once as the recipients of meat in a ration list.12 The masculine term is attested once in line 11 of version F of Emar 387 in the expression ina bīt nabî (‘in the temple of the nabûs’).13 On the basis of these texts, Daniel Fleming has argued that Hebrew יא נב should be understood as an active form (‘he who calls’). In contrast, Huehnergard argues that נביא is a qātīl-pattern of the root נבא. Proto-Semitic qatīl appears in the qātīl-pattern in Hebrew and is normally passive (or ‘patiens’).14 6 AHARONI (1968). Two imprints of this bullae, dated to the late 7th century, were found at Lachish. See also AHARONI (1975:21-22, pl. 20:6-7). 7 AVIGAD (1975:71 (no. 20), pl.14:20; 1985:305 (no.3), pl.57; and 1990:91-92 (no.4)). 8 In Biblical Hebrew the root appears as √nb’. In comparative Semitics, the root is given as √nby, √nbi or √nb. However, the last radical was most likely the vowel /i/, cf. MÜLLER (1984:143-144 and 1985) and MÜLLER (1986). According to MÜLLER (1984) this root ultimately goes back to a biliteral root √bi with an n- prefix. Conversely, SMITH (1895:389-390) posited a bilateral base NB to which various third radicals such as k, ʾ and ʿ were added. 9 MÜLLER (1984:144-145). The interpretation of Ugaritic nbʿm as a contracted form of nbʾ ʿm (nabaʿ ʿammu; ‘Ammu has called’) is far from certain and therefore it is also uncertain whether the root occurs in Ugaritic at all, cf. GRÖNDAHL uploads/Litterature/ nabo-j-sto-kl.pdf