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 till I have shown thee this precious thing, i.e., allow me to make one more remark to thee in reference to the matter. Moreover, בּי (probably not corrupted from אבי, but a derived nomen concretum in the sense of dachı̂l or mustagı̂r, one seeking protection, protégé, after the form אי, צי, from בוה = בוא) still exists unaltered in Hauran and in the steppe. The Beduin introduces an important request with the words anâ bı̂ ahlak, I am a protégé of thy family, or anâ bı̂ ‛irdak, I trust to thine honour, etc.; while in Damascus they say, anâ dachı̂l ahlak, harı̂mak, aulâdak, etc. The Beduin women make use of this bı̂ in a weakened signification, in order to beg a piece of soap or sugar, and anâ bı̂ lihjetak, I pray by thy beard, etc., is often heard. If now we combine that אבי of Elihu with abghi (from Arab. bgâ, Hebr. בּעה, Aram. בּעא, fut. יבעי, as בּי with בּעי) or with abî = אבא, from the verb bajja = בוא (בי), it always remains a remarkable instance in favour of the Arabic colouring of the Elihu section similar to the rest of the book, - a colouring, so to speak, dialectically Hauranitish; while, on the other hand, even by this second speech, one cannot avoid the impression of a great distance between it and the rest of the book: the language has a lofty tone, without its special harshness, as there, being the necessary consequence of a carefully concentrated fulness of thought; moreover, here in general the usual