Page:A critical and exegetical commentary on Genesis (1910).djvu/297

 a significance, as well as a literary propriety, which cannot be mistaken (Di. 164; Gu. 77; Dri. 114).

The Table is repeated in 1 Ch. 1$4-23$ with various omissions and textual variations. The list is still further abridged in G of 1 Chr., which omits $13-18a$ and all names after Arpachshad in $22$.—On the extensive literature on the chapter, see especially the commentaries of Tu. (159 f.) and Di. (170 f.). See also the map at the end of ATLO. The Table of P.

'''1a. Superscription.'—Shēm, Ḥām, and Yepheth''] cf. 5$32$ (P), 9$18$ (J).

On the original sense of the names only vague conjectures can be reported. is supposed by some to be the Heb. word for 'name,' applied by the Israelites to themselves in the first instance as = 'men of name' or 'distinction'—the titled or noble race (cf. ): "perhaps nothing more than the ruling caste in opposition to the aborigines." So We. (Comp.$2$ 14), who compares the name 'Aryan,' and contrasts (Jb. 30$8$); cf. Bu. Urg. 328 f.; al. Gu. (73) mentions a speculation of Jen. that is the Babylonian šumu, in the sense of 'eldest son,' who perpetuates the father's name.

must, at a certain stage of tradition, have supplanted the earlier as the name of Noah's third son (p. 182). The change is easily explicable from the extension of geographical knowledge, which made it impossible any longer to regard the father of the Canaanites as the ancestor of one-third of the human race; but the origin of the name has still to be accounted for. As a Heb. word it might mean 'hot' (Jos. 9$12$, Jb. 37$17$): hence it has been taken to denote the hot lands of the south (Lepsius, al.; cf. Jub. viii. 30: "the land of Ham is hot"). Again, since in some late Pss. (78$51$ 105$23. 27$ 106$22$) is a poetic designation of Egypt, it has been plausibly connected with the native keme or chemi = 'black,' with reference to the black soil of the Nile valley (Bochart, Ebers, Bu. 323 ff.). A less probable theory is that of Glaser, cited by Hommel (AHT, 48), who identifies it with Eg. 'amu, a collective name for the neighbouring Semitic nomads, derived by Müller (AE, 123 ff.) from their distinctive primitive weapon, the boomerang.

is connected in 9$32ff.$ with [root], and no better etymology has been proposed. Che. (EB, ii. 2330) compares the theophorous personal name Yapti-'Addu in TA Tab., and thinks it a modification of, 'God opens.' But the form (pitû) with the probable sense of 'open' also occurs in the Tab. (KIB, v. 290 [last line]). The derivation from [root] (beautiful), favoured by Bu. (358 ff.), in allusion to the beauty of the Phœnician cities, is very improbable. The resemblance to the Greek Iapetos was pointed out by Buttmann, and is undoubtedly striking. was the father of Prometheus, and therefore (through Deu-