Hobbins Hobbins7CCA0CCA712 :PGENESISEXODUS LEVITICUSNUMBERS DEUTERONOMYJOSHUA  JUDGESRUTH %1SAMUEL.2468;2SAMUELCFJMNO1KINGSRSVY\`2KINGSjlnprt 1CHRONICLES{| 2CHRONICLESEZRANEHEMIAHESTHERJOBPSALMSPROVERBS ECCLESIASTESSONG    ISAIAHJEREMIAH!# LAMENTATIONS,-.5EZEKIEL89:=>ADANIELDEFIKLHOSEAOPQRSTJOEL]`abcfAMOSijknpqOBADIAHtuvwxyJONAHMICAHNAHUMHABAKKUK ZEPHANIAHHAGGAI ZECHARIAHMALACHIMATTHEWMARKLUKEJOHNACTSROMANS  1CORINTHIANS"&', 2CORINTHIANS78=@ GALATIANSKLMNO EPHESIANSSTUXY PHILIPPIANS_`abf COLOSSIANSnorst1THESSALONIANS}~2THESSALONIANS1TIMOTHY2TIMOTHYTITUSPHILEMONHEBREWSJAMES1PETER&SZ]f2PETERy|~1JOHN2JOHN3JOHNJUDE REVELATIONTOBITJUDITH 1MACCABEES 2MACCABEESWISDOMSIRACHBARUCH1ESDRAS 3MACCABEES   4MACCABEES !MANASSEH)*+,-SOLOMON2589:;2ESDRAS@ABCER LAODICEANSXYZ[\Gen.NESEx.XODULev.ITINum.UMBDeut.UTJosh.YJudg.JRuthRU1Sam.MU2Sam.MU1KingsG2KingsS1Chr.NI2Chr.CHEzraLESNeh.NEEsth.EJobRJOPsa.LMSProv.RBEccl.ESSongSSIs.ISAIJer.REMLam.AMEEzek.NSDan.IELHos.ELJoelJOAmosOSObad.HJonahMIMic.AHUNah.AKKHab.PHAZeph.AGHag.ECHZech.MAMal.MAMatt.MAMarkKELukeACTJohnANSActsINTRom. 2C1Cor.IA2Cor.ATGal.EPHEph.S PPhil.IACol.LOS1Th.1T2Th.LON1Tim.TH2Tim.NITitusIMPhilem.Heb.TIJamesIL1Pet.EB2Pet.AM1JohnTE2JohnER3John2Jude3JORev.DE Tob.ATIJudithT1Mac.H 2Mac.BEWis.ACCSir.WIBar.SIR1Esdr.U3Mac.DR4Mac.CCMan. 4MSol.EES2Esdr.ELaod.MOP2Zu #9Ro{$)Yhvy 0@MSY]afiosvw39BI[i{ݙoٜ.X? ĉg<اقٗ0_ڗ+P_E eX:IVd}W % | 9Qkπ ,@Rjˁ%=Qك@kƒփ=a .PlÅ-CbyІMcчCb"Pv‰.Kj̊܊#Ag)bӌ+LxƍLnҎ eݏ;dÐِB`y̑*:pҒLq'DZzɔ 5I`~ӕ1Nbіݖ0?Ztݗ -<{>Noə(Adך'FSrٛ.Jn˜&?Vĝ4^m!,KXsƟߟ%2E`Ǡ AlϡDr¢]y#Eg¤ ?Qj̥Cg|Ǧ*OtܧD{ة)Qy )Fq֪ (Ggͫ߫>Tfլ:Ej~֭5PeۮCPhyϯް )I`sϰ.Rͱܱ $DQ]cuƲӲ;Pf̳!7G\yִ+G`޶4LuͶ޶,6K]enu}ҷ +BO^htӸ&=K]kw|ι (@NZfxպݻ&,DYv&7@S`nм)6BLU[dCQqyþž⿒ȿοտ޿5>G`ny-Pk5Qj® >]zÝÿ.Ijĉěĵ);OYgxʼnŔŤŴ+1O\uƋƠ%3:SYjǃǕǬǸ09MevȀȖȼ/Kgɀɍɜɲ '3HVkʁʌʘʫʷ 9Xw˕˷(CYñ̵̞*4Zr͈͙͹%?UhΈΝι.3OVυϬWV +tL7_6\.FYm,?^q$CRw)DXt8Xq)Hbv  ) B c z  % : ] 3 Q i  "  * ] -Pg3Ld|+CMYin ;GPZany+O+Y5 !#%')+-/13579;=?ACEGIKMOQSUWY[]_acegikmoqsuwy{}  "%),.137:=?ACEGIKMOQSUWY[]_acegikmoqsuwy|          !"#$%&'()*+,-./01232, 8 7 Titles @s    "&*,./134679;>ACEGJKPYadfmtw}  *-18BJPQUZ]aeknuz}  $,0>CFKOQTWcjrw  $039=BGITZ]achr{110010211112121913714191922223a2424262628272833135446550515c7612676869815aaboutaccordingadvancedallananatomyancientandapplesaramaicasassimilatingasymmetrybbadbavbeautifulbiblebiblicalbookbyccardingcaseclassicalcloudsconstructingddancingdanieldictionariesdictionarydifficultdyadseelectionelectronicendendsenglishexegeticalexerciseexodusffacefillsforfourfromfuturegengenesisgenregetgodgoodhealerhearthebrewhistoryhobbinshorizonhowhumaniimagesimportanceimportantinintermediateinterpretationintroductionisisaisaiahjerjobjohnkindslearnlearninglevellistliterarylordmacrostructurenahumnewnotesoddsofoffoneoppositionalorangesoverviewpairsparallelismspartpassagepastpersuasiveplaypoempoetrypriceproficiencypsalmpsalmsreadreaderrefugeregularitiesrememberingridersamplesemanticsetspoilsstopstrengthsymmetrytesttextthanksgivingthetheorythisthreetishatotranslationtriadstwouglyusversevocabularyvocalizedwantwarwarswhenwhywisdomwordworksworldwoundedyearyour  !"#$(./04689=>@AEFGWXYZ[cfn~  !"#%&()*+,34MNRSTU[\defghioqvI&4S L Fz2h ,S =bn&YJz C YL F F| LE bd4Uw* 'n$ ' F~ &t( bb~L ׌| ׊r. h *pCnS. C!~F4=dw bY b] ׍ L A F Dw \u1$v.h !{ \$_ ! !} \ Hn'YQ΂ C~H2 ' L Fv LY F n0 RS 7 qu5] >0knkt Fr F O ?0ko #_ 7 q M b^ Fu 7 qcw.h ba:;>~C  q Jn# FyI%4RI~B=k ׏a$_ " 7 q P !~ \ I =0km:@_ !z \i U-$[n"x.hl !| \ G <0kl ! b[u2 ,4Q~E ׉ %u7w) ':x ! \ C" L=eYR΃ C3 'u6^I$<jSx b\ V 7 q K N D     E L% F A0kq  7 q F  Y bZnw_*Z4V  ;0kkYIy C~Kq. hBmS16=a :~G$ W B Ft C0ks S~In F 90kiYM~ C. ' b_5:u4\I :?S T X I !y \  + 7 Qu3b d#YO΀ Cy.h=f0 ' Fww !~D$ KS9)xn @0kp_ ׎ :0kjContent @s  $  !#&*-159<?EHKQTW]`fimvy{~ #).17=@DGILPTW]`fpsy}  $(,048<@CFHNSW[_cimqux{~  !%*.26:>BFJNRV\`fjnvz~ !%),146:=@DFJNTVY]agknptx|  %),.146;>BFIMOSW[_ceimoqtwxz %)+-028<>@CEGSVWY^`ceglsuy}   +6ALS]bmp{ !%'+046=ACEGKLNRTV[]`ip{      % + 3 = D L W ` i p u     & 1 ? L X e s y    + 3 ; A E T W ^ f r y     % , 5 > G Q U Z b l s z  # * 2 ; E K V ] c m q x  #-6@FHKX]chmpsw{ !&);?DJOYcgmry$(+049>DNU`lrz#,3;CMY`hpw!(.38>FLS`ekosy %/:FOVajv ",/37@HRX`gmw #1CNXdlv  %.5>HNU_jw %,049?EJR]ekqv} %,:DMPZbgmv (3?FMW^gnv ",4=DMU[dms~ !'4?IP]_dmt{%*.8BKNS\bipx "'*17BMPSVXfkot{ !'-5;@FMT_cipx%-6<DMW`fltx   ! + 2 : I U ] f m q x { !! !!!!$!,!/!7!@!C!G!Q!S!X!]!f!k!p!u!|!!!!!!!!!!!!!!!!!!!"" """%"0"6";"F"N"R"Y"a"k"u"{""""""""""""""""""""""""### ####%#7#=#D#I#S#Y#\#b#h#k#p#t#v#z##################$$ $$$!$&$0$=$B$I$\$b$g$p$v${$$$$$$$$$$$$$$$$$$$% %%%%%%(%.%3%:%B%J%P%U%]%d%i%n%u%{%%%%%%%%%%%%%%%%%%%%%%%%&&& &&&& &#&-&1&8&<&B&H&O&T&X&^&d&k&o&u&x&&&&&&&&&&&&&&&&&&&&'' ''!'('0'7'A'O'['a'h'l't'|'''''''''''''''''''(( ((((("('(.(6(@(O(W(_(g(l(q(w(}(((((((((((((((((((()) )))")))2);)@)C)E)H)N)P)U)b)g)s)}))))))))))))))))** *'*.*5*=*K*]*l*x*****************++++++$+0+7+<+A+K+T+]+e+n+v+{+++++++++++++++++,,,,,$,,,2,9,?,G,N,U,^,d,k,r,z,,,,,,,,,,,,,,,,,,-- ----#-,-:-B-N-W-^-d-q-|---------------------... ....&.,...6.?.C.H.P.V.].f.o.u.y..............// ///%/+/2/5/9/?/J/V/^/b/g/m/t//////////////00 00 0(000:0@0J0S0]0c0p0x0000000000000011111'121:1C1K1U1]1f1p1z11111111111122 22)262?2I2T2[2c2o2r2~22222222222223 333'3/393C3J3S3[3d3m3w33333333333344 444&4-474E4M4T4^4f4o4v444444444444445555%505;5E5Q5Z5e5q5z55555555555556 666)636;6E6P6\6f6q6}6666666666667777$7-787?7F7O7Y7a7m7u7777777777777778888&8/898A8I8T8a8n8y88888888888889 99"9,999?9F9P9[9d9n9z99999999999999:: :::: :':+:8:>:E:L:P:V:]:f:p:{::::::::::::;;;;;;";);0;7;<;C;Q;\;g;s;;;;;;;;;;;;;;;;;;;;<<<<<<#<*=L=S=[=d=k=q=x=====================>> >>>>">(>/>8>A>D>H>O>Y>^>d>e>m>s>x>>>>>>>>>>>>>>>>>>>>>??????? ?)?0?4?9?>?D?Q?Y?b?j?n?s?y?????????????????????????@@@ @@@@%@,@4@:@C@I@Q@Z@d@k@s@z@@@@@@@@@@@@@@@@@AAAAA"A(A.A4A;ABAJARA\AfAqAzAAAAAAAAAAAAAAAAABB BBB%B.B8B@BEBHBNBVB]BgBmBuB|BBBBBBBBBBBBCC CC!C(C,C3C6C<CECOCXC^ChCqCzCCCCCCCCCCCCCCCCCDD DDD D(D1D:DDDOD[DfDpDvDDDDDDDDDDDDDDDDEEEEE$E-E4E?EFEOEXEbEmExE~EEEEEEEEEEEEEFFFFF&F-F2F9F?FFFNFXFaFgFpFsFwFFFFFFFFFFFFFFFFFFFFFGG GGG$G-G;GFGMGVGbGtG~GGGGGGGGGGGGGGGGGHHHHH"H+H8HEHSH_HlHzHHHHHHHHHHHHHHIIII!I0I9I@IGISI_IgIpIyIIIIIIIIIIIIIIJ JJ$J,J6JAJMJZJbJgJrJuJ~JJJJJJJJJJJJJJJJJJJKK KKK'K.K2K8K<KAKNKTKZK`KgKsK{KKKKKKKKKKKKKKKKKKKLLLL LL#L+L0L2L4L9L@LFLMLSLXL]LhLlLtL}LLLLLLLLLLLLLLLLLLLLLLLMMMM MMM!M,M0M5M;MCMGMOMUMZM^MbMdMiMqMwM{MMMMMMMMMMMMMMMMMMMMMMNNN NNNN"N(N,N1N5N:N@NFNINUNYN_NfNmNtN|NNNNNNNNNNNNNNNNNNNNOO OOOO%O.O9O@OFOMORO^OcOkOmOsOzOOOOOOOOOOOOOOOOOOPPPPP'P/P2P9P>PDPNPYPdPiPoPvP|PPPPPPPPPPPPPPPPPPPQQQQQ(Q/Q7Q=QCQGQNQSQXQ_QhQpQwQQQQQQQQQQQQQQQQQRRRR"R*R/R6R:R@RGRORVR[RcRfRlRrRyRRRRRRRRRRRRRRSS SSS%S,S2S9S>SESOSUS[ScSkSsS|SSSSSSSSSSSSSSSSSTTTT T*T5T>TATFTLTVT[TeTmTqTxTTTTTTTTTTTTTTTTTTTTUUUU%U+U2U8U?UEUHUMUOURUWU^UdUlUvU|UUUUUUUUUUUUUUUUUUVV VV!V-V2V:VDVNVVV_VfVoVsV|VVVVVVVVVVVVVVVVVVWW WWW#W0W:WBWIWSW[WcWjWsW|WWWWWWWWWWWWWWXX XXX'X.X8X>XEXJXOXXX^XbXiXnXtX|XXXXXXXXXXXXXXXYYYY&Y.Y8Y?YKYSY^YiYpYxYYYYYYYYYYYYYYZZ ZZZ#Z+Z0Z=ZJZQZZZbZmZwZZZZZZZZZZZZZZZZZZZZZZ[[ [[[["['[+[1[6[>[K[U[a[j[n[t[y[~[[[[[[[[[[[[[[[[[\\\\\ \#\'\.\4\>\E\K\P\V\\\`\e\m\s\w\}\\\\\\\\\\\\\\\\\\\\\]] ]]]]&]*]2]9]>]A]F]K]R]^]c]i]u]{]]]]]]]]]]]]]]]]]]]]]^^^^^"^(^.^9^@^J^P^X^^^i^m^r^v^^^^^^^^^^^^^^^^^^^^^^_______$_)_1_=_E_M_X_\_a_h_n_q_s_x_____________________`` ````"`*`3`<`E`H`M`T`_`e`j`p`x`~`````````````````aaaaa$a,a3a8a@aKaVaZa_ajaxaaaaaaaaaaaaaaaaaabbbbbb$b)b0b4b8b@bHbSbYbabjbsb{bbbbbbbbbbbbbbbbbbccc#c+c-c1c5c9c=cAcEcLcScXcaceckcvc{c~cccccccccccccddddddd!d(d,d2d=dAdDdJdPdTdXd\dfdjdodwd{dddddddddddddddee eee&e,e3e8e>eFeMeSeYe`eieqezeeeeeeeeeeeeeeeeeeeeffffff!f&f*f/f4f:f=fAfHfPfVf^fefjfqfvf}ffffffffffffffffffffgg gggg!g%g*g/g3g9g@gHgLgPgVg]gcgkgpgxg~ggggggggggggggggggghhhh#h0h;h@hGhLhRhWhbhjhohth|hhhhhhhhhhhhhhhii iiii#i'i*i.i3i8i>iEiJiQiYi_icijipixi}iiiiiiiiiiiiiiiiiiiiiijjj jjjj!j+j/j9jAjFjKjQjUjYjbjgjujzj~jjjjjjjjjjjjjjjjjkk kkk&k+k7k=kBkIkPkSkZk_kbkgkkkqkvk|kkkkkkkkkkkkkkkkkkkkkkkllllll l)l/l3l9lAlHlOlTlWlalhlplylllllllllllmm$m(m,m0m5m<mDmHmMmTmbmfmjmummmmmmmmmmmmmmmmmmmmnnnnnn&n.n1n8n@nInMnZn]nenknmnrnxn|nnnnnnnnnnnnnnnnnooooooo"o(o/o3o<o?oGoQo[omoyoooooooooooooooooooppppp p$p*p.p4p<pApIpQpWpapgpwp|pppppppppppppppppppppqqqqqq$q*q3q8q>qAqEqLqVqXqZq]qaqeqiqpqtqzq~qqqqqqqqqqqqqqqqqqrrrrrr r%r(r,r0r?rOrWrfroryrrrrrrrrrrrrrrrrrrrrssss"s*s5s=sBsKsQsSsXs_sasdsfsksnsxsssssssssssssssstt ttt$t-t8t?tHtQtYtdtjtqtvttttttttttttttuu uuu"u-u3u;uEuPuWu`ujutu{uuuuuuuuuuuuuuuvvvvv&v.v6v?vGvPvYvcvovvvvvvvvvvvww www#w0w<wGwTw[w`wgwnwvwwwwwwwwwwwwwxxxx!x-x0x:xAxGxNxZx_xhxpxwxxxxxxxxxxxxxxxyy yyy!y(y1y;yByKyPyXybyiyuyyyyyyyyyyyyyyyyzz zz%z,z9zAzJzUz`zlzwzzzzzzzzzzzzz{{ {{{'{2{<{D{O{[{f{r{{{{{{{{{{{{{| |||,|;|F|Q|]|{|||||||||||} }}}%})}1}7}@}J}T}_}k}x}}}}}}}}}}}}}}~~ ~~~!~%~,~.~2~7~;~H~U~a~n~p~s~x~~~~~~~~~~~~~~~~~~~~~~~~~~ "(-2CO[gjqx"046?BIPTW^beint| #(*,36>EMR^ejou{"/05=CHMW]dlpvz !).9HLS[`houy|%+059=EHMQRTY`fmqw~ !&-39=CGRX]djouy~ $+06<CM_js{!/29AHOW]dhny  #'+04>CGNS\`elrz /6;BFMPTX`djpy  %+027:@DKPTY^ejnsy}  %*0249=AGKOSZ^bjpuy (.28@JSZ_gkpv{ $+5@DGMTX]dlry &*1;AIR]dksx $).8?JS[dp{  '059?GM[bgs~#(-5=DJLNPT[dqw~#&*.3;BIOZcnsx}#,6?GO\gqy$,<?GOV[agmty~(0:EJPZ^cglpx &+05=FMRZchnrz %,2<CGS\abdgkw| #*28?HNS\eiksuy %,5<@FJOSVZ]bio{ #'+0?DHKOQUY\amt $3@CJNT\afnw} $*259=BGIKQX_hnw~ !+47>FNWalx '2;AFMU\_cfhrvy !)27>FHLOX\djqz*4>DLNTZ^ekt  &-5@JU[bikqv| $3:BN\nu"$*015<CHMRV[_chptz'4=FNYer{ $*27=CJNY`it~ $,05;DKRV\`eov #*.9<CHLQ[ekqx{ #*6<AJT]iu~ %.5BGOS\adkru~!+6EHNZelsy}"'.6=CGINT`iot{&06?CEHKNQTW]dhlqvz %0:DPT^bhpuz~ /PV_hry &(09BOU\ckrv|*;DNXbny $/8AHP[gnv~ '1:?GQX`ju %,17EMV`ejmv~ '/8?GNXdmw $-7>GQ[cpt %-49AMV`gpw &18ACMRiu )09BLSZagpw~ "#%(-048:@EJMT\_ejw&+178;@HNT[^bipy$(-28=AGMRV\bgjmouw| #,06?IOYbilqy"+6BP[hw &.7AHS\bipy #,6AIQ\epv} )08@FNU]ent{&,6@HOWalu{ !+2:AFLT[_hv„™§°º ",5=FO_jt|ÃÍÔÝãëôû *19BLR[bhrzăĐėĞĤĬķľ )18@HNU[cjsyŀňŐřŧűż  &.4:BPSY]akw~ƅƊƐƚƧƬƵ !&)/6>BELPU[adiosv|LJNjǐǓǗǠǥǬǶǼ %*-19:AFKQZdnqvzȀȄȈȑȗțȠȤȨȮȵȺ ),29>DILOTX]ir{ɄɊɒɖɛɠɣɦɬɰɳɸɽ!*4;CJQZbmszʁʉʓʘʠʥʫʲʷʼ  (048:=CKQ[clrzˁ˅ˋˑ˚˦˱˷˾ !&*.4;AGPW_ekpv|̧̘̣̹̅̏ '.2=BHQYajs}͆͐ͭ͘͡ʹͻͿ )07?BFMU[chq}΄΋ΒΚΟΥήζν #-6=FIQX]glpy~φϊϐϙϠϭϲϹ$+05:>EMSW_eiquЉБЖЙСЦЫЯен&,3?HNSY`jp|ъэђїѠѥѫѯѵѼ%)09=@IPZ^ckt}҂҇ҋғқҠңҧүҸ $)18?FKQV\cfkqyӃӉӎӓӛӡӧӫӴӼ #,08<DHMRZairxԃԊԑԘԠԩԲԺ !'-49DILQV]afnx}ՄՐ՘ՠզիղս"-3;GNV\biou}ք֍ֳֹ֮֘֜֡֩־ "+.16<AFKPXgs|׃׋בךץ׫ײ׷׾ ",07>FV\chmsx؄؉ؐؕ؝آبحزظؿ$).8<CIPXdms{كٍٜٓ٤٫ٱٸ "*28BKU_gnu}ڄڋڒڗڟڤګڰڷڽ"-9?HOXdu}ۇۓۙۤ۱۾")1=FNV]gq{܅܉܎ܖܙܟܧܯܸ $.9CKOTW_bkrx݂݈ݎݔݘݜݢݧݴݿ (1:DNV]eozބލޖޛޟޥެ޴޾ &-07>CINTX]biqv}߂߇ߌߑߚߣ߲ߺ "-19EOW_hsy~ "',2:?CLQWZ`djw '+16=AJS]bfiu~ &+15;ITY`hpy "'.57;@GOUaimruy)6>GRX`mv{ #)-C!(-6?EN\ekqx +38?CFKRWY]achnrw #(,3<FMSX_ekpv|&,5>COZdlw $0:ETdpy $+16?FOSWagot} #'-49AFKRX]kx|#',69AEGMU_cekr|)5ANW`jt~)08GR]gox #)05:>GRZfp}  ,5@OUcoy%,38>DJRV[^dfjmpru{ !$(-5:@CNX`ow %-9=AGMRV\dir &/6=DKOW]fntx#*/7<AISXdlu "'-48=IMTX^hlry "&)-6;@ELTY`flpsv{~&+/6;>GQX\ht!)5:FMT[cnuz !%)26@GNRX_fnuz#+4:AHQ[_bejns|#+6<ELQV]clu| '.3=BIKNQTW[\^cegiloqrtw} #',19>FKMOPV\cfosw}-0000102030405060687192684070809110100100010110111012101310210310312610410510510710610710715010810811010910th10thearly10x11110110th11111111211111711141114a112112115112511311411511611711911qpsa11s12120120134120512112212223122612312412501261271280144612a12b1313113141315132132013221331351351361351471355413713813913814513913ab13b1414114161419142143745144144165144namesof145145150145514614614714615014662147148414914a14b151501517151915201521591541551555915661586416160161716216211671678167b16819216b1717117101787171817217201722172417517531758611761763177017731775177817801785178717917c1818060818068181918331839184618666818891896189718a18b18c191903190619091910191219151917192619271932011932091933197919471951195219591961196219625196419761965196619671967199719681969197019711972197319741975197619771978197919801980s1981198219831984198519861987198819891990199119919319921992931993199419942000199519961996199819971998199919b1a1b1b2b1cp220200200020012002200320042005200620072008200920212023202820552068208220b23212124212621282137214214821792192193921a22220222232223222922302242275122a23232723a23b23bc24242624272492572525025002528253280258625926262726282631265269327272827352828528530428a28s29291329332936295429965202a2b2d2fs2nd2x3303003013005302303304307353095313108313313231631763732323732533333303313343434353439345353513663536357363633643737095371371r37383763783383840384138423846384839394039413b3d3fs3ms4404024034094141714242434248427242834343343504445450245758464748487494a4b4b74q4q1614q5134qdeut4qdt4th55050515055895069515110051318525255526952c5353103545435457546475556564585566057585865959160859885a5b5b75c5d5minutebible5th66060and61612626363161639128064640s656865746579666767806868hk68i69716th7707000717137161c0319191bcb58b43c09b8a9f32b67177176727222607021793808553737337389747457707476757547557577676777787867979279807a7b7e7eandvocabu7ebauhistor7eblaconcis7ebot15theo7ecada17ecli1dict7eeis7ehof2dicti7ei7ejentheolo7ekaddictio7eliskonkor7eolm1dicc7esetahw7esokdictio8808028068078098181081181281481681881982820838384848585185657868618628787120877798889990901069015090510409191091492929793930a9310093ss94946129495999698999980aa1a1b1a2a3aaronababaabandonedabatingabbandonatiabbreviatedabbreviationabbreviationsabcabdabdomenabeggabelabelsabercrombieabidingabilityabingdonableabnormalabofcabolishedabolitionistaboundaboutaboveabrahamabroadabsenceabsentabsoluteabsolutelyabstainabstractabstractionabstractsabundanceabusiveabyssabyssinicaacacademicacademicaeacademicsacademyaccedesaccentedaccentingaccentsacceptacceptableacceptanceacceptedacceptsaccessaccessibleaccessingaccessionaccidentaccidentalacclaimacclamationaccommodationsaccompanimentaccomplishedaccomplishingaccomplishmentaccordaccordanceaccordancebibleaccordingaccordinglyaccordsaccountaccountantaccountsaccrossaccumulatesaccuracyaccurateaccuratelyaccusationsaccusativeaccusativiaccuseraccusingachievementachieverachievesachingacidacknowledgementaclacl2004acousticacquiescenceacquireacquitacquitsacquittingacronymacrossacrosticactactingactionactionsactivatedactiveactsactualactuallyadadamadaptedadaptsaddaddedaddendaaddersaddingadditionadditionaladditionsaddressaddressedaddresseeaddressesaddressingaddsadeleadequateadequatelyadheredadheresadictionaryadjacentadjecitadjectivesadjunctsadjuredadjustingadministrativeadmitadoptadoptedadoptsadorableadorningadrianadstratumadultsadunisadunispoetryforthetelavivroadadvanceadvancedadvantageadvantagesadventadversariesadverseadviceaejmelaeusafataffairsaffirmationaffirmationsaffirmedaffirmingaffixafflictafflictedafflictionafpmaafraidafricaafterafterwordagainagainstageagekuagesaggregateaggressionagnosticlectionaryagoagreeagreeduponagreementagreementsagreesahahaahbrightwingsaheadahiqarahmadahmalahpaidaidsailuaimedaimsainairakakaakinakkadianalalamotalasalbertalbrektsonalefaleppoaleppocodexalertalexalexandrianalexlsilvaalgorithmalgorithmicallyalialicealienalightalignedalikealiveallallbiblesknowntousalleallenallensallesalleviatedalleviatesallialliesallowallowedallowingallowsallpowerfulallthingshebrewallualludedalludingallurloallusionalmightyalmostalonealongalongsidealonsoaloudalphabetalphabeticallyalphabetischalphabetizedalreadyalsoaltaltaraltealtenalteralteraalterationalteredalternativealternativesaltersalthoughaltogetheralwaysamam0am7am8amazementamazingamazonambambiguityamcamericaamericanamericanaamhamiciamicoamidstamlammitamongamoraiticamosamountamphibrachamuletsananabanaheimanalogousanalogyanalysesanalysisanalyticalanalyticallyanalyzeanalyzedanalyzesanapestanarchistsanatanatianatomicalanatomyanatulikeancheanchorancientancienthebrewdancingancienthebrewpoetryancientsandandavaandclearlyandersenandersenforbesandrewanexpertangelangelosangelsangerangleangledanglicananimalanimalsanitalianonlyanituanklesannaanneanneliannihilatingannoannotatedannotationsannouncedannouncementannouncesannoyingannualanointedanotheranschlussansweransweredanswersanteantecedentanthemanthropocentricanthropodicyanticipateanticipatesanticipationantiochusantiqueantiquitiesantiquityantitheodicyantitraditionalantonioantonymicanttianuaryanvilanyanyoneanythinganywayaoalapartaphroditeapikorsusapocalypsesapocalypticapocryphalapodosisapologeticsapostleapostlesapostolicapotropaicappapp1app2apparatusapparentapparentlyappealappealedappealsappearappearanceappearedappearsappellativeappendedappendixapperceptionsappeseappetiteappleapplesapplicationapplicationsappliedappliesapplyapplyingappointedapportionedappositionappositionalappositionallyappositionsyndeticappositivesappreciateappreciationapproachapproachedapproachesapproachingappropriateappropriatedappropriatelyapprovinglyapproximatelyapproximatesapproximationaprilapsalmtolearaptapunakaaquilaaquinasararaarabicaramaicaramaischesarbitraryarchaicarchaismsarchbishoparcherarchersarchetypalarchipelagoarchitecturalarchitecturearchivarchivalarchivearchivesardonareareaareligiousarenaarentarguablyarguearguedarguesargumentargumentativeargumentsariearisearisenarisesarisingarkarmarmiesarmpitarmpitsarmsarmyarnetarnetsaroundarraiarrangedarrangementarratakaarratuarrestarriuarrivedarrivingarrogantarrowsarrussuukinartartfulartfullyarthurarticlearticlesarticulationartisticaruasasaphascendedascendsascentashesasideaskaskedaskingasleepaspectaspectlessaspectsaspectspecificaspersionsaspiratedassassembliesassemblyassenassertassertionassessmentassignassignedassignmentassignsassimassimilateassimilatedassimilatesassimilatingassimilatingheassimilationassistassistedassmannsassociateassociatedassociatesassociatingassociationassociationsassumedassumesassumptionassuredassuredlyassyriaassyrianassyriansassyriasassyrobabylonianasteriskasteriskedastrayastuteasunderasymmetricalasymmetriesasymmetryasyndeticallyatateatheistathleteatlantaatonedatqueattackattackedattainattainableattainedattainingattemptattemptedattemptsattendattendingattentionattestattestationattestedattestsattitudeattractattractedattractiveattributedattualizzazioneatyaleauaudienceaudioaudiobibleauditionauffretaugustaugustusauneauniauralausausfuhrlichesauthorauthoritativeauthoritiesauthorizedauthorsautomaticallyavavailavailableavengeravenuesaveraverageavertaviavivavivsavoidavoidedavrahamawareawarenessawayawesomeawfulawhileawkwardaxisbb10b20b21b2a2b7babaalbabebabesbabylonbabyloniababylonianbabyloniansbabylonsbachsbackbackgroundbackloadedbackwardsbadbaderbadgeringbafflebaffledbalancebalancedbalentineballbalubanbanishedbannerbaptistbarbarbarabarberbarebarkaybarmeierbarrbarriersbarthbarthelemybarthelemyrickenbacherbartonbaruchbasebasedbashanbasicbasicallybasisbasorbatbathtubbattlebattlefieldbaumgartnerbavbcebdbbebeaccomplishedbeamsbearbeardbearingbearsbeastbeastsbeatbeatsbeattemptedbeautifulbeautifullybeautybecamebecausebeckingbeckoningbecomebecomesbecomingbedbeefedbeenbeentjesbeforebeganbeginbeginnerbeginningbeginsbehalfbehaviorbehindbeingbeingsbeirrenbeldmanbeldmandavebelibeliefbelievebelievedbelieverbelieversbellinghambellybelongbelongsbelowbeltbenbenahikambenalibenchebenebeneathbeneficentbenefitbenelishamabenevolentbenhayyimbenjaminbenneriahbennetanyabenshaphanbequemenberitolamberlinbernhardbertholdtbertholdtsbertholetbertilbesidebespeaksbestbestowsbetrayedbettabetterbetvavbetweenbetweenwordsbewildermentbeyondbhbhsbhswts42bibibbiabibelbibelgesellschaftbiblebiblesbibliabiblicabiblicalbiblicallybiblicalstudiesbiblioblogbibliogbibliogrbibliographicalbibliographybibliquebiblischebiblishbibsbicyclebigbigbiblebilingualbilingualismbilingualismthanbillbillsbindingbindsbintroducedbinyanbinyanimbinyanspecificbiographybiosbipartitebipartitionbirdsbirthbirthdaybirthebirthedbirthingbisbisectedbisectionbitbitebitternessblblackblameblamelessblankblendblessblessedblessingblewbliblightedblindblindedblockadesblockedblocksblogblogaboutbloggerbloggersbloggingblogosblogrollblogsblogsomeblogspotblogwarebloisbloodbloodcurdlingbloodguiltbloodstreambloodybloombloomingtonbloopersblowblowingbluecordblumenfeldblumenthalblurryblushingbmdbnybobbobsbodilybodybohlerbolderbolognabombaxobombsbonbondsbonebonersbonesbookbookbybookbookmarkedbooksboonbootborboneborlabornbosombothbotherbottcherbottchersbotterweckringgrenboughtbouncesboundboundariesbountybowbowelsbowleyboyboyceboysbrbr51bracketingbracketinsensitivebracketsbrainbrainsbravebreachedbreadbreakbreakdownbreakingbreaksbreastbreastsbreathbreezebremenbrendomanbrethrenbrettbrettlerbrevisbrewingbridebridegroombridgebuilderbriefbrieferbriefnotes1elul5767briggsbrillbrilliantbrillsbringbringerbackbringingbringsbritanniabritishbroadbroaderbroadlybroganbrokebrokenbromileybronzebroodbrotherbrothersbroughtbrowbrownbrowndriverbriggsbrowserbrucebruisebruisingbtwbuchesbuildbuildedbuildersbuildingbuildsbuiltbulkeleybulletsbullsbullybulwarkbumpedbundleburiedburnburnedburningburnsburntburrsburstburstingburstsbusinessbutbutcheredbuthbuttockbuttocksbuttonbuybuzzbybyformbyheartccacadcaesuracaesuraecaincainscairocalcalculatedcalfcalibercallcalledcallescallingcallscalmcalmlycalquecalquescalscalvincamcambridgecamecameracampcampaignscampfirecampscancanaanitecancelcancercandidatecannotcanoncanonicalcanopycantcantarecanterburycanticocantoscanvasscanwedatebibcapabilitiescapablecapacitycapitalcapitalistcapitalizationcapitulationcappedcappingcapscapstonecaptivescaptivitycaptorscapturecapturedcarcardcardingsemanticarecaredcarefulcarefullycaringcarlcarmichaelcarniticarnivalcarolcarriedcarriescarrycarsonscartscasecasescastcasuscatchcatchescatchingcategoriescategorisationscategorycathcartcatholiccathycatsscattlecaughtcausacausecausedcausescautioncavalcanticavesccatcdcdaceceasececiliacedarcelebratecelebratedcelebratingcelebrationcelestialcentcentralcentralitycentscenturiesceremonycertaincertainlycertaintycetrecevcfcfmcgrosschchaffchaimpotokandchainchalcedonianchaldaicaechaldeanchaldeanschaldeechallengechallengedchallengeschallengingchamberchampionchampionschancechangechangedchangeschannahchanneledchannelschaoschaosuncertaintyandteachingchaplinchapterchapterscharacteristiccharacteristicallycharacteristicscharacterizecharacterizedcharacterizeschargechargedchargeschariotscharismaticcharitablycharitycharlescharmerchasschaucerschechecchecheckcheckedcheekcheekscherubimchiasmchiasmuschiasticchiasticallychicagochiefchildchildbirthchildhoodchildlesschildrenchildrenschillingchimechklovskichockchoicechoiceschoirboychoosechoosingchosechosenchrischrisschristchristianchristianechristianitychristianschristmaschristopherchroniclechronicleschschucklingchunkingchunkschuppahchurchchurcheschurchschurchycinematiccirclecircledcirclescirclingcircuitcircularcircumcisioncircumstancescircumstantialcitationcitecitedcitescitycivilcjclaimclaimedclaimsclapclarendonclarendon1966clarifyclarkclassclassedclassesclassicclassicalclassificationclassifyclassmembersclassroomclausalclauseclauseinitialclauselevelclausescleanclearclearerclearlycleaveclickclickedclineclinesclintoncloseclosedcloselycloserclosesclosestclosetclothescloudcloudsclubcluecluesclumsyclusterclustersclutchesclxxxvcocoalescecoalescescodacodexcoercioncogentcognatecognitioncognitivecoherecohncoiffurecoincidecoincidencecoinedcoldcollaboratorsavailablecollectcollectedcollectioncollectionscollectivecollegecollinscollocationscolloquialcolorcolorfulcolorscolorschemecolumncolumnscomcombcombibcombinationcombinationscombinedcomecomescomethcomfortcomfortablecomfortedcomicscomingcomisocommandcommandmentcommandmentscommendcommendablecommendedcommentcomment35274comment81206089commentariescommentarycommentatorcommentingcommentocommentscommissioncommitcommitmentcommittedcommittingcommoncommonalitiescommonlycommunalcommunicatingcommunicationcommunitycompcompactcompactnesscomparablecomparativecomparecomparedcomparingcomparisoncompasscompatiblecompelcompellingcompensatecompensationcompetitorscompiledcompilerscomplaincomplementcompletecompletedcompletelycompletingcompletioncomplexcomplexitycomplexnominalcomplimentarycomponentcomponentscomposedcomposerscompositioncompositionalcompositionscompoundcompoundedcomprehensibilitycomprehensiblecomprehensivecomprisedcompromisecompromisescomptoncomputercomputerizedconconcatenatedconccludeconcealconceivableconceiveconceivedconcentrateconcentratedconcentratesconceptconceptionconceptsconceptualconceptualizedconceptualizingconcernconcernedconcerningconcernsconcessionconcessiveconciseconcisionconcludeconcludedconcludesconcludingconclusionconclusionsconcomitantconcordanceconcordancesconcordantconcordantiaeconcreteconcreteabstractconcretenessconcurcondemnedcondensedconditionconditionalconductconferenceconfessconfidenceconfigurationsconfinedconfirmconfirmingconfirmsconflatedconformconformityconformsconfusedconfusingconfusionconfutatiocongregationcongresscongruencecongruentconjoinedconjointlyconjugationconjunctionconjunctionsconnaturalconnectedconnectionconnectionsconnectivesconnoiseurconnotationsconsciousconsciouslyconsecutivesconsensusconsequenceconsequentconsequentialconsiderconsiderableconsiderationconsideredconsidersconsistconsistentconsistentlyconsistingconsistsconsolationconsolatoryconsonantconsonantalconsonantsconstantconstantlyconstituentconstituentsconstituteconstitutesconstitutionconstitutiveconstrainedconstraintconstraintsconstrualconstrualsconstructconstructionconstructionsconstructivelyconstructsconstrueconstruingconsultationconsultedconsumeconsumiraconsumptioncontactcontaincontainedcontainingcontainscontemporarycontemptcontemptiblecontentcontentedcontentscontestcontextcontextscontextualcontiguitycontiguouscontinuacontinuallycontinuationcontinuecontinuedcontinuescontinuingcontinuouscontinuouslycontinuumcontinuumscontourscontractcontractioncontradictingcontradictioncontradictscontrapuntalcontrarycontrastcontrastedcontributecontributedcontributescontributionscontrolcontrolledcontroversyconvenienceconventionconventionalconventionallyconventionsconversantconversationsconveyconveysconvictionconvictionsconvincedconvincingconvincinglycooccurcooccurrencecookcoolcoolercooperatescoordcoord1coord2coordinatecoordinatedcoordinatescoordinatingcoordinationcoordinationhypotaxiscopiedcopiescopiouscoppercopycopyingcorecoresponsiblecornercornerscornillcorpcorpuscorrectcorrectedcorrectioncorrectionscorrectlycorrelationcorrelativecorrespondcorrespondencecorrespondencescorrespondingcorrespondscorrigendacorruptcorruptiblecorruptioncoscosmologicalcostcostacostlycouldcouldntcouncilcounselcountcountedcounterfactualcounterfeitcounterpartcounterpartscounterpointcountingcountscouplecoupletcoupletscouragecoursecoursescourtcourtscovenantcovenanterscovercoveragecoveredcoverscowcowercowleycrackscraftcraftsmancraigiecrashedcravecravingcrawlcrawlingcrawlscreatecreatedcreatescreatiocreationcreationaffirmingcreatorcreaturecreaturescredencecreditcreepingcrestfallencrestfallennesscrewianacriescrimecrimescriminalcrisescrisiscrisscrossedcriterioncriticalcriticalhonestcriticismcritiquedcrocifissocrosscrossculturalcrossreferencecrucialcruciblecrucifiedcrueltycruisecrushedcrutchescruxcrycryingcrystallizedcuddlycuescuginiculminatesculpacultculticculturalculturecumbersomecuorecupcupscurbcuriositycuriouscurrentcurrentlycursecursedcursescurvedcurzoncurzonscustomarycustomerscutcutscuttingcyberspacecyclecyclesddagnellodahooddailydaintiesdallasdamagedamneddampsdandancedanceddancingdandleddandydangerousdangersdanieldantedaredaredevildaresaydarkdarkendarkeneddarknessdarndasdasheddashesdatadatabasedatabasesdatabledatedateddatesdatingdatingprophe1daughterdaughtersdauntingdavedaviddavidedavidicdavididedavidsdaviesdavilasdaydaysdaytimedbhdbhsdbldblhebrdbsupdchdchsddddedeaddeadtreedealdealtdeandeardearestdeathdeautomatizeddebadebatedebateddecadedecadesdecaendeceitsdecemberdecentdecidabledecidedecisiondecisionsdecisivelydeclaredecreasedecreesdecrydedicatededicateddedicationdeeddeedsdeemeddeepdeepbiblestudydeepeneddeepestdeeplydefaultdefeateddefectivelydefenddefendeddefendingdefendsdefensedefensibledeficientdefieddefiledefinedefineddefinesdefiningdefinitedefinitelydefinitiondefinitionsdeflecteddegreedehonianedehumanizingdeideicticdeitiesdeitydeitysdeldelaydelayeddelayingdelectabledeleteddeliberatelydelightdelightfuldelightfullydelightsdelitzschdeliverdeliverancedelivererdeliveringdeliversdellademdemanddemandeddemandsdemarcateddemisedemocratdemonicdemonotonizedemonotonizesdemonsdemonstratedemonstratesdemonstrationdemonstrativedemonstratorsdemythologizedemythologizeddendenialdenieddennisdenominationdenominativedensitydenydenyingdeodepartdepartingdepartmentdeparturedependdependencedependentdependingdependsdepictdepictsdeployeddeploymentdeportationdepriveddepthdepthsdeputyderderivablederivationderivationsderivativederivederivedderivesderivingdesdescentdescribabledescribedescribeddescribesdescribingdescriptiondescriptionsdescriptivedesecrateddesertdesertreigndeservedeservesdeservingdesideratumdesigndesignateddesignatesdesignationdesigneddesignsdesirabledesiredesireddesiresdesirousdesistdesolationsdespairdespisedespiseddespisersdespitedestinationdestroydestroyeddestroyerdestroyingdestructiondestructivedetaildetaileddetailsdetectabledeterminationdeterminedetermineddeterminingdeutdeuteronomydeutschedevarimdevastatesdevastatingdevastationsdevelopdevelopeddevelopingdevelopmentdeviatedevildeviseddevotedevoteddevotiondevotionaldevotionsdevourdevouringdewdewsdhistoiredhormedhtdidiagramdialectdialoguediamondsdichotomydictdictadictateddictiondictionariesdictionarydictumdiddidntdiedieddiegodieterdieterichdifferdifferencedifferencesdifferentdifferentiateddifferentlydiffersdifficultdifficultiesdifficulttoprocessdifficultydificiliordigestdigesteddigitaldigressdigressiondilationdiligentlydimdimensiondimensionsdintdiodatidiptychsdiredirectdirectiondirectionsdirectlydirectordirtdisableddisagreesdisambiguateddisambiguatesdisambiguatingdisappointeddisappointingdisappointmentdisasterdiscerndiscerniblediscernmentdisclaimerdiscoursediscoverdiscovereddiscoveriesdiscrepanciesdiscretediscussdiscusseddiscussingdiscussiondiscussionsdisdaindiseasedisillusionmentdisjoineddislikedismissdisobediencedisorientingdispersedisperseddisplayeddispleasuredisposaldisputedisputeddisrespectdissertationdisservicedissimilardistancedistantdistinctdistinctiondistinctivedistinguishdistinguishabledistinguishesdistortionsdistressdistresseddistributeddistributiondistributionsdisturbsdittodittographydivdivergentdiversedivertedividedivideddividersdividesdivinedivinitydivinodivisiondivisionsdjaccurrresdjpadlldlreqdnasvdnwsidodobbsallsoppdochmiusdoctrinedocumentdocumenteddocumentsdodsleydoesdoesntdogsdoingdoinglikewisedoingsdollardomaindomainsdomesticateddominatedominateddominationdominiondominiquedonalddonateddonedonnadontdonutjunctiondoomdoomeddoordoornaildoorsdotdoubledoubledaydoublingdoubtdougdovedowndownloadabledowntroddendoxologydozendpdrdraftdrafteddraftsdraineddrainsdramadrankdrasticallydrawdrawbackdrawbacksdrawndrawsdreamdreamsdressdresseddrinkingdrippingsdrivedriverdrmacdonalddropdroppeddroppingdrovedrugsdrydryerdssdtrdudualduanedubiousdueduhduhmdummyproofdupididupleduplicitousduradurchduringdurlessedustdustdirtdusteddustsdutydvardwdwelldwellingdwellsdyaddyadsdynamicdynamicsdynastydysfunctionaleeabdeacheagerearearlierearlobeearlyearnedearsearthearthenearthlyearthseaseeasiereasiesteasilyeasteasterneasyeasytoreadeateateneatingeatsebakaebdbebdbsebgateebooksebuecclesiastesechoechoeseclexiaeclogueeconomyecstaticecusaededgeedgecombsedgesedictionarieseditededitingeditioeditioneditionseditoreditorsedizioniedomedomitesedouardedsedueducatededucationedwardedwardseerdmanseffacedeffecteffectiveeffectivelyeffectsefforteffortsegelsegeszsegedreegyptegyptianehehalotehalotseholladayeichaeichaheighteinereinleitungeisenbraunseitherekeelelaborateelbowselderlyelectingelectionelectronicelectronicallyelegantelementelementaryelementselevatedelevatingeleventhelfeliezerelihuelijaheliminatedeliminatingeliminationeliotelishaelisionelisonellenellipsisellipticalelohimelohimselseelseselsewhereelshaddaielucidateeludeeludedememailemanuelembarrassedembeddedembellishembersembraceembracedemendemendationemendationsemendedemendingemendsemergeemileminentemnlpemoryemotionemotionalemotionsemotiveemphasisemphasizeemphasizesemphaticempireempiresempiricalemployemptyenenallageenasencampmentenchantedencompassingencounterencouragementencouragesencouragingencyclopediaendendeavorendedendowedendsendureenduredenduringenemiesenemyenforcesengengageengineenglishenglishbiblesenglishhebrewenglishtohebrewenhanceenhancedenjambedenjambingenjambmentenjoyenjoyableenjoyedenjoyingenlightenenlighteningenlistedenmityenormousenoughenslavementensuingentailentailsenterenteredenterpriseentersentireentirelyentiretyentitledentourageentriesentryenvironmentenvironmentsephodepicepicenterepigraphicepilogueepimetraepiphanesepiphanyepisodeepithetepochseptemberequalequatedequidistantequityequivalenceequivalentequivalentsequivocaleraeraseerasederesourceseretserevtishabergebungerikerklarterlangenernesterranterraticerroneouserrorerrorfreeerrorsesauesausescapeescapedescapeseschatologyeshkenaziesiseslespeciallyessayessaysessentialestablishestablishedestablishesesteemestellaestherestrongestrusesvesvibetetcetdnteternaleternoethiopicetregellesetudesetwotetymologicaletymologyeudbeugeneeuropeeutopiaeutopicevaluatedevaluatesevaluationeveeveneveningeveningsevenshoshaneventeventseventuallyevereverchangingeverlastingeverwideningeveryeveryoneeverythingeverywhereevidenceevidencedevidentevidentlyevilevildoersevokeevokedevokesevokingevolveevolvedewaldexexacerbatedexactexactlyexactsexaggerationexamexaminationexamineexampleexamplesexcellenceexcellentexceptexceptionexceptionalexceptionallyexceptionsexchangeexcitedexcitementexcitingexclaimsexcludeexcludingexclusionexclusiveexclusivelyexcuseexecuteexecutionexegesisexegetesexegeticalexemplaryexemplifiedexemplifyexerciseexercisedexercisesexercisesinexercisingexertionexhaustedexhaustiveexhibitexhibitionexhortexigentexileexistexistenceexistsexitexitingexitsexodusexpandedexpandingexpansionexpatiationexpectexpectationexpectationsexpectedexpectsexpelexpelledexperienceexperiencedexperiencesexpertexplainexplainedexplainsexplanationexplanatoryexplicitexplicitlyexploitexploitationexploitsexplorationexploratoryexploreexploredexplorerexploresexploringexponentiallyexpositiveexpressexpressedexpressesexpressingexpressionexpressionsexpressiveextantextendingextendsextensionextensiveextensivelyextentexternalextraextrabiblicalextraordinaryextremeextremelyextremisextremitiesexuberanceexuberantexultexultanteyeeyebrowseyelidseyeseynikelezekielezraezranehemiahffabianfabulousfacefacedfacesfacetsfacilitatefactfactorsfactsfactualfailfailedfailingfailsfailurefaintfairfairlyfaithfaithfulfaithfulbiblefaithfullyfaithfulnessfaithlessfallfallenfallsfalsefalselyfalteringfamilialfamiliarfamiliesfamilyfaminefamousfamouslyfanfanciullifarfarefarfarfarfetchedfarmingfascinatingfascinationfascistsfashionfashionedfassbergfatfatefatefulfatherfatherlessfathersfathomfaultfaultsfaultyfauxfavorfavoritefealtyfearfearedfearsfeastfeaturefeaturedfeaturesfebruaryfedfeedfeedbackfeelfeelingfeelsfeetfelixfellfellbaumfelledfellowfellowsfellowshipfeltfemalefemininefenceferdinandferocityfertilefestfestivalfettersfetusfewfewerfiatsfictionfictionalityfieldfieldsfieldtestingfiercefifthfiftyfightfightsfigliofigurativefigurativelyfigurefiguresfilefilesfillfilledfillsfilmsfinalfinallyfindfindingfindingsfindsfindspotfinefinegrainedfinerfinergrainedfinestfingerfingernailsfingersfingertipsfinishfinishedfinitefinkelsteinfirefiresfirmfirmamentfirmsfirstfirsthandfirstorderfishfitfitsfittingfivefivewayfixfixablefixedfixingflaggingflaringflatflavorflawedflawlessflawlesslyfleefleshfleshyflexibleflintflipflirtflockfloggersflooddamagedfloodingflourishflourishingflowflowsfluencyfluentflyfnfocusfocusedfocusingfoefoesfohfohsfoilfokkelmanfoldfoldedfoliagefolkfolkloristicsfollingstadfollowfollowedfollowingfollowsfollowupfomatfoodfoodstufffoolfoolishfoolsfootfootingfootnotefootnotesfootstepsfootstoolforforayforbearforbearanceforbesforceforcedforcefulforcesforegoneforeheadforeheadsforeignforeseeforeskinforeskinsforeswornforeverforgedforgetforgiveforgivenessforgivesformformalformatformationformattedformattingformedformerformerlyformingformsformulaeformulationfornicationforoforthforthcomingforthrightnessfortifiedfortressfortuneforwardfoundfoundationfoundationsfourfourfootedfourthfowlfoxfragfragmentfragmentaryfragmentsfragranceframeframedframesframeworkfrancisfranciscofrankfranzfraughtfredfreefreedmanfreedomsfreeflowingfreelyfreiburgfreimarckfrequencyfrequentfrequentlyfreshfreshnessfribourgfriebelfriedrichfriendfriendlyfriendsfriulifromfrondefrondsfrontfrontedfrontingfrontloadedfrostfrostonpoetryhappydiscovereroffrostsfruitfruitfulfsftn1ftn2ftn3ftn4ftn5ftn6ftnref1ftnref2fuelsfulfilledfullfullerfullfledgedfullyfunfunctionfunctionalfunctionsfundamentalfundamentallyfundamentalprerequisitefurfuriousfurnishfurnishingsfurtherfurthermorefurtivelyfuryfusedfusionfuturefuzzyggabaldagabrielgaingainedgallbladdergamegapgarciagardengarrgarygashgasstationgategatesgatheredgavegaylegegedalyahugelbgelsgengendergenderaccurategenealogygeneralgeneralizationsgenerallygeneratedgenerationsgenerativegenerativetypologicalgenericgenerositygenesisgenitaliagenizagenizahgenregenresgentilesgentiumgentlegentlygenuinegeocitiesgeoffreygeographygeordnetgeorggeorgegerardgerhardgermangersongeseniusgeseniussgesenlexgesetzgestationgetgetsgettinggetzghiacciogiacchegianfrancogiftgiftsgilkeygillinghamgirlsgirtgispingitingivegivengivesgivinggkcgladgladdengladnessglanceglancingglaringglassglassesgleangleasongleegleerupglimpsedglitchesglitteryglobalgloomglorifiedgloriousgloryglossaryglossedglossesglossinggmailgnbgogoalgodgodaccusinggoddessgoddessesgodheadgodmadegodsgoergoesgoinggolangoldgoldengoldmangoldminegonegoodgoodatgoodiesgoodlygoodnessgoodsgoodwillgooglegooglinggorcumgordisgordongoshengottsteingospelgotgottingengovgoverngovernorgovernsgracegradgraduategraingrainedgrammairegrammargrammarsgrammaticalgrammaticallygrandgrandchildrengrandfathergrantgrantedgrapegrapesgraphgraphicallygraphicsgraspgrassgratefulgravestgraygrazegreatgreatergreatestgreatlygreatnessgrecoromangreekgreekenglishgreekhebrewandthejoyofsexgreengreenberggreenfieldgreensteingregorygrewgridgriefgringlishgripgrkgrolgroomgrootgroundgroundsgroupgroupedgroupinggroupsgrowgrowinggrowthguardianguessguessedguestguideguidelinesguidoguiltlessguiltygulaggulletgumsgunkelgutgxhhabhabakkukhabitaehabitathabitationhadhaftarahhaftarothaguehailhairhairshalathalfhalflineshalfverseshallhallelujahhallmarkhallohalothalveshamahandhandiworkhandshandworterbuchhandyhanghangshannahhaphazardhaplographyhappenhappenedhappeninghappyharborhardhardbuttedhardlyharianaeharmharmonicharmonicallyharmoniesharmoniousharmonyharoldharperharpercollinsharpsharrassowitzharrisharshharshavharvardhashasidichasnthathatedhathhatredhattihauledhauspiehavehavenhaventhavinghavochayshbhcsbheheadheadedheadingheadingsheadquartersheadsheadtotoehealhealshealthheaphearheardheardworldhearerhearinghearshearsayheartheartfeltheartsheatheavenheavenlyheavensheavilyheavyhebhebraeorumhebraichebraicahebraicaehebraischaramaischenhebraischenhebraischeshebraismhebraistshebrewhebrewaramaichebrewenglishhebrewonlyhebrewshebrewtexthebrewwitnessestothetextoftheoldtestamenttchb3hebrishheckheedheelheelsheightsheinrichheirheirsheisersheissufficientheldhellhellenistichellosaidjenellehelphelpedhelperhelpfulhelpfullyhelpinghelpshencehenceforthhendelhenohenotheismhenryhentonherherculeanherdherderherehereafterhereshereticshermannhermeneiaherselfherstoryhesheschelhesitatehesitatedhessheterogeneousheyhezekiahhhilmyhihickshiddenhidehierarchicalhierarchyhiggaionhighhigherhighesthighlandshighlevelhighlighthighlightedhighlightshighlyhighshiihildesheimhillhimhimbazahimselfhindrancehinnomhinthintshiphiphilhiphilshipshipsockethishisstoryhistorianshistoricalhistoricalcriticalhistoricallyhistoricityhistoriographyhistorischehistoryhithithpaelhitshobbinshochodayothodderhokeyholdholdingholdingsholdsholeholidayholinessholladayhollowhollowayhollowsholmstedtholyhomagehomehomeishomelesshomeshomeworkhomilisthomilyhomogenizehonesthonesttogoodnesshoneyhonorhonoredhonourhonouredhopehopefilledhopefulhopeshophalhopinghopkinshorizonhorrifyhorrifyinghorsthoshosehoseahossfeldhosthostilehostshothotlinkshottemperedhourshousehouseshousewifehoverhovershowhowehoweverhrushovskihshthtmhtmlhttphueshuffinghugehugheshugohumanhumanityhumankindhumblinghumerushumiliatehumiliatedhumiliationhumorhundredhundredshunghungarianhungerhungryhuntshurriedhurryhurthurtshurvitzhusbandhybridhymnhymnshyphyp1hyp2hypercorrectionhypercorrectionshypernymhypernymhyponymhypotaxishypothesishypothesizedhypotheticalhyssopiiambiambiciambicanapesticibnicciceiconoclastsicouldntididbideaidealideallyideasidemidenticalidentifiableidentificationidentifiedidentifiesidentifyidentifyingidentityidiomidiomaticidiomsififyouignorediiiiiililiadillillfittingillgottenilluminatingillustrateillustratedillustratesiluimimageimageryimagesimagicimaginableimaginationimaginationsimagineimaginedimaginesimbalanceimhoimitationimmeasurableimmediateimmediatelyimmenseimmenselyimmersionimmortalimmortalityimpactimpartsimpelimperativeimperativesimperfectimperialimperialismimperialistimpersonalimplacableimplementedimplicitimplicitlyimpliedimpliesimplorativeimplyimplyingimportimportanceimportantimportantlyimposeimposingimpossibleimprecationimpressimpressedimpressionimprovableimproveimprovedimprovementimprovingimprovisedimustininabilityinaccurateinactioninadvertentinappropriateinapreviouspinasmuchinationincarnateincenseincensedincipientinclinedincludeincludedincludesincludinginclusioinclusioninclusiveincompleteincompletelyincomprehensibleinconcinnitiesincongruenceincongruentinconsistencyinconsistentinconsistentlyinconstantincontroincorporateincorporatesincorporationincorrectlyincreaseincreasedindeedindefatigableindependenceindependentindependentlyindepthindexindexedindianaindicateindicatedindicatesindicationsindicativeindicativesindicesindiciaindignantindirectindirectlyindisputableindistinguishableindividualindividuallyindoeuropeaninductioninerrantinexplicablyinfinfallibleinfancyinfantinfantsinfelicitousinferinferenceinferiorinfermoinferredinfinitiveinfluenceinfluencedinfluxinfoinforminformationinformativeinfrequentinfusedingenuityingestingingressiveinhabitinhabitantsinhabitedinheritinimicaliniquityinitialinitiallyinjunctioninjuredinjusticeinnerinnocentinordinateinquiryinscriptionsinseparableinsertinsertedinsetinsideinsightinsightfulinsightsinsinuationsinsistsinsofarinspirationinspireinspiredinstallmentinstanceinstancesinstantiateinstantiatedinstantiatesinsteadinstinctivelyinstitutinstituteinstitutioninstructioninstructionsinstructiveinstructsinstrumentinstrumentalinstrumentsinsultsintactintegralintegrationintegrationalintellectualintelligibilityintelligibleintendedintenseintensiveintensivelyintentintentionintentionalintentionsinteractinteractioninteractionsinteractiveinterchangesinterdependencyinterestinterestedinterestinginterestsinterferenceintergenerationalinterlinearinterloperintermediateintermezzointermsinternalinternationalinterposedinterpretinterpretationinterpretationsinterpretedinterpreterinterpretersinterpretersdictionarybiblesetinterpretinginterpretiveinterpretsinterpretuminterrelationshipsinterreligiousinterrogativeintervalsintervenesinterveninginterventioninterventionsintimacyintimateintimatedintointrigueintrodintroduceintroducedintroducesintroducingintroductionintroductionsintroductoryintromissionintuitioninvadedinvasiveinventinginversioninvestigateinvestigationinvestsinvisibleinvisiblyinvitationinviteinvolveinvolvedinvolvesinvolvinginwardioanioannesipipodirishironirreplaceableirreplaceablyirrespectiveirresponsiblyisisaisaacisaacsisabelleisaiahishmaelisiisntisraelisraeliteisraelitesisraelsissueissuesititalianitalicizeditalyitemitemsitisitsitselfiviveixiyoviyovsjjajabjackendoffjacobjacquelinejailorjakobjamesjamesbradfordpatejameskugelv1jameskugelv2jameskugelvsjanjanuaryjarringjastrowjawjawsjbjbcjbljcjcdjdjejealousjealousyjefferyjeffreyjenellejenniwestermannjepjephthahjerjeremiahjeremyjerichojerkyjeromejeromesjerusalemjerusalemsjessejesusjewishjewishambivalejewsjfjfhobbinsjimjimgetzjnslsupjoaojobjoblikejobsjoejoeljohanjohannjohannesjohnjohnfhjohnsonjoinedjoinsjonahjonasjonatanjonathanjosephjosephusjoshjosiahjosiahsjottedjouonjouonmuraokajouonmuraokasjournalismjournalistjourneyjoyjoyfullyjoyousjpsjpstcjrjsjsotsupjssjubilatejubileejudaeansjudahjudaicapressjudaismjudeajudgejudgedjudgesjudgmentjudgmentsjuggernautjuicejuliajuliejulyjumpingoffjuncturejunejuryjussivejussivesjustjustaboutanythinggoesjusticejustificationjustifiedjustifiesjustifyjuxtaposedjuxtapositionkk0101kapporetkappuskarelkarynkataphorickatrinkaufmankautzschkeckkeenlykeepkeepingkeepskeilkeptkerkessingerkesslerketefketivkevinkeykeylinkskgskikibkickedkidkidneyskidskiinitiatedkillkilledkillingkilljoyskillskiltkimchikinkinbarkindkindlinesskindnesskindskinesthetickinestheticallykingkingdomkingdomskingskingshipkinshipkippurkirkkiskissingkittelkjvkjvvsnrsvatklauskneekneesknewknightknockoutknotknotsknowknowhowknowingknowledgeknownknowsknoxknuckleheadkokoehlerkohlhammerkonkordanzkooijkorahiteskorpelkotharkraftkrausktavktbhktbhteamktukugelkylellalaatolabeledlabelslabourslacklackedlackinglacksladladenlaidlairlairdlakelamlamblambslamentlamentationslamentolampslandlandeslandmarklandslangdonlangtonlanguagelanguageslanguagespecificlanguageusuallylapsedlargelargelylargerlassenlastlastedlatelatenighterlatentlaterlaterallatestlatinlatterlaudlaudslaughlaughinglautlichlawlawandorderlawsonlaylayerslayoutlayslazioldcleleadleaderleadershipleadingleadsleafleanderleapedlearnlearnedlearningleastleasttryingleaveleavesleavinglebenlecritlectiolectionlectionarylectionaryfiguringlectionaryslectionislectionslecturesledledeleeleftleftbrainleglegendlegendarylegitimatelegslehlxxlexlehrbuchleidenleipziglekalemanlemanslemmalemmatizedlemonlendslengthlengtheninglengthsleningradleningradensisleoleonardleonhardleopardlerdahllerdahlslesleylespritlesslesserlesserknownlessonlessonslestletleternoletsletterletterslettingletturalevlevellevelslevensonlexemeslexhamlexicalexicallexicographicallexiconlhebreuliblibrarieslibrarylibrolibronixlielieslieulievilifelifebreathlifesliftliftinglightlightninglikelikedlikedtolikelylikenesslikeslikewiselilieslimitlimitedlimitslincolnlinelineagelineateslineatinglineationlinedlinegroupslineinitiallinenlineslingamishlinguistlinguisticlinguisticslinklinkedlinkedinsequencelinkinglinkslintelslionlionessliplipslisalisowskylistlistedlistenlisteninglistinglistslitliteralliteralizingliterallyliteraryliterarybibletranslationliterateliteratureliteraturesliteraturnachtragelitteredlittleliturgicalliturgylivelivedliverliveslivinglivreloloansloclocatelocklockmanlockslocolocuslogiclogicallogosloinloinslondonlonglongedlongerlongestlonginglooklookedlookinglookslooseloosedlooselylordlordinglordslordshiploseloseslostlotlotslouisvillelouwlovelovedlovelinesslovelyloveslovinglowlowlylowthlowthslslulucidlucklucyludwiglugtluislulllullabylululundlundberglurkerlurkslustluxuriouslyluyuluzzattolxxlyreslyricsmmamacdonaldmacintoshmacromacrodivisionmacrodivisionsmacrostructuralmacrostructuremadmademadisonmadremagarymagicmagnesmagnificentmagnitudemaidenmainmainlymaintainmaintainedmaintainsmajestymajormajoritymakemakermakersmakesmakingmaksimovichmalakmalemalefactormalfeasancemaliciousmaligningmalignsmalleablemanmanageablemandelkernmanifestmanifestsmanipulationmankindmanleymannermansmansoormanualmanualsmanuscriptmanuscriptsmanymapmappedmappingmapsmarchmarchedmarchingmarginmarginsmargolinmariamarjomarkmarkedmarkermarkersmarketmarketedmarkingmarksmarmalademarriedmarrowmarrymartinmartinezmartinofmarvelousmarvinmarysmashalmaskilmasorahmasoretesmasoreticmassmassivemassreviewmastermasteredmasterfulmasterpiecemastersmasterymastheadmatchmatchingmaterialmaterialsmatresmatrixmatronmattmattermattersmaturematuritymaxmaximamaximallymaximummaymaybemaysmccannmccarthymckenziememealtimemeanmeaningmeaningfulmeaningsmeansmeantmeasurablemeasuremeasuredoutmeasuringmechanicmechanismmechanismsbymechonmamremediamedialmedievalmediummeekmeetmelancholicmelodicmelodymeltsmembermembersmembrorummemememnunmemorablememorializesmemorizememorizingmemorymenmenacemenahemmeningitismentionmentionedmercymeremerelymerismicmeritsmeronymholonymmerriermerrymesopotamianmesoptamianmessmessagemessagesmessedmessesmessiahmessianicmetmetacatholicmetaphormetaphoricalmetaphoricallymetedmetermetersmetesmethodmethodistmethodologicalmethodsmetonymymetrmetremetrimetricaemetricalmetricsmetrikmgmhmimicemichaelmichaelismichaeltottenmichalmichalsmichtammicromicrovariationmiddlemidianmidnightmidpointmidrashmidstmidwaymightmightymikemildmilesmilitantmilitarymilitatesmillimmilonmimicmimickedmimicrymimicsmiminalminmindmineminedmineralsminimalminimumminingminiprojectminisculeminneapolisminormintominusminutesminutiaemiraculouslymirrormirthmisapplicationmisapprehensionmischaracterizingmischievousmisconstruedmiscreantmisdeedmisdeedsmisdoingmiserymisfortunemisfortunesmisgivingmisgivingsmisguidedmishmashmishnaicmisidentifiedmisinformedmisleadingmismatchmisparsedmisparsesmisperceptionmispointedmisreadmisreadingmissmissedmissesmissilemissingmissionarymissourimisspelledmisspokenmistakemistakenmistakenlymistakesmistranslatedmistressmisunderstandingmitmitchellmitigatemitzvahmixedmixingmizmormizpahmockersmocksmodelmodelsmodernmodernsmodestlymodifiablemodifiedmodifiesmodulemodulesmoisturemoldmoltomomentmomentsmonmonarchymoneymonomonographmonotheismmonotheismsmonotheisticmonotheizingmonotonymontgomerymontgomerysmonthmonthsmonumentalmoodmoodymoormoralmoremoreovermoreshetmornmorningmorphogeeksmorphologicalmorphologicallymorphologymortalmortalitymortimortonmosesmoshemostmostlymostofmotmothermothersmothertonguemotifmotifsmotionmotivatedmotormottomountmountainmountainsmountedmournmourningmoustachemouthmoutonmovemovementmovesmoviesmovingmowinckelmsmtmtsmuchmuhlaumultidimensionalmultigenerationalmultiplemultiplymultitudemuraokamurkmusicmusicianmusictheoreticmustmutmutemutuallymymygodisananmyriadsmyselfmysteriousmysterymythmythologicalmythologymythsnnanabnabunabukudurriunabuznahumnakednakednessnakednessesnakedpastornamburbunambypambynamenamednamesnamesakenapenaplesnarrativenarrativesnarrownarrowlynasbnashvillenastynasvnathansnationnationalnationsnativitynatualnaturalnaturallynaturenavelnavelcordnaysayersnazinbndrwcmptnenearnearlyneatlynebnecessarilynecessarynecessitynecknecksneedneededneedlingneedsneedynegatenegativeneglectedneighborhoodneighboringneighborsneithernellenelsonnemesisneoassyrianneofitineoneoconnephewsnepinergalneronervenestnetnetsneuneuenneufeldneumesneuroscienceneverneverthelessnewnewernewmagicalimperialtoolkitpart2innewsnewsomnewvilnareviewnextnicenicelynicetynicholsnichtnicknidanightnihiloninthniphniphalnipplesnithpaelnivnjbnjbsnjkvnjpsvnjpsvkugelalternjspvnkjvnltnltsnonoahnoelnoinomennomenclaturenominalnonadjacentnonanalyticalnonbiblicalnonconcordantnonenonethelessnonexistentnonindicativenonisraelitenonobligatorynonpleonasticnonprepositionalnonprimitivenonpropheticnonsensicalnontorahabidingnontransitivenornorellinormnormalnormallynorsenorthnorthernnorthwestnortonnosenostrenostrilsnotnotanotasnotatednotationnotationsnotenotebooknotednotesnoteworthynothingnoticenoticednoticingnotingnotionnotionalnotoriousnotwithstandingnounnounsnovelsnovembernownpsvnrsvnrsvsnspsvntnunuancenuancesnucleusnullifiednumbernumberingnumbersnumerousnunnurseryooaoakoaloanatuoanuoathobadobadiahobedienceobedientoberflacheobeysobjobjectobjectionableobjectivityobjectsoblationobligatingobligationobligationsobligatoryobliquelyoboobscureobscuredobscuresobscuringobservableobservationobservationsobserveobservedobservingobsessionobsessionsobstacleobtainobtainedobviousobviouslyoccasionoccasionaloccasionallyoccasionsoccupationoccupiedoccupiesoccupyoccuroccurredoccurrenceoccurrencesoccurringoccursoceanoconnoroconnorsoctoberoddoddsodeofofacademicofanoffoffbaseoffendedoffendersoffenseoffensesoffensiveofferofferedofferingofferingsoffersofficersofficialsoffsetofgestaltoftenogogreohoheloioilokololdolderoliolmoolmsoluolumaomissionomissionsomitsomittedomittingononceoneonelinersonesonetenthonetwoongoingonionlikeonkelosonlineonlyonmyonomatopeiaonsetonthefaceontoontologicalooohopaqueopenopenedopeningopennessoperatesoperatingoperativeopinionopponentsopportunityopposedoppositeoppositionaloppressingoppressionoptionoptionaloror1102oracleoralorangesoratioorchestraorchestrationordealorderorderedorderingorderlyordinaryoreorgorganisedorganizationorganizedorganizingorientalnioriginoriginaloriginallyoriginalsoriginateoriginsornamentationorphanorphansorthodoxorthographyoscillatedoscillavanooscsidosherowositionototaxisotherothersotherwiseotlotsottoououchoughtourourpataourpatiourpatuourselvesoutoutclassesoutcomeoutdatedoutdoneoutermostoutlineoutlookoutpostoutrightoutsideoutweighoveroveraboundingoverachievementoverallovercameoverestimateovergeneralizeoverinterpretationoverlapoverlappingoverliterallyoverlookedoverlooksoverpopulateoverpoweringoverreachoverridingoverseeoverseesovertakeovertakenovertookoverviewoverwhelmoverwhelmingownownerownersownsoxoxfordoxoniippacepacificpacketspackspaeonpaganpagepagespaidpainpainspaintingpairpairedpairingpairspalacepalacespalatepalepalestinepalmpalmspalopalpablepancratiuspanelspanoplypantelpantheisticpantheonpaolapaperpapersparparadeparadigmaticparadigmsandtranslationparadoxicallyparagogicparagraphparallelparallelismparallelismsparallelismusparallelsparallelstructuresincreationstoriesparameterizedparametersparaphraseparashalectionparashiyyotparashotparataxisparchedpardeepardeesparedparenthesesparenthesisparentsparisparkerparousiaparseparsedparsesparsingpartpartforpartpartialpartiallyparticipateparticipleparticiplesparticleparticlesparticularparticularlypartlinepartnerpartspartypaschalpasspassagepassagespassedpassespassimpassingpassionpassionatepassionspassivepassivespassoverpastpastepastorpastoralepastorspasturepatepatentpathpathspatriarchspatrickpatrimonypatronpatternpatternspaulpaulopaulspauluspaunchpausalpausepavepaxpaypaymentpayspdfpeacepeaceablepeakspearlpeckpeculiaritiespedagogicalpedaledpedanticpeekpeelpeelingpeepingpeltpeltpraticopenpendenspenispennpennypentameterpentateuchpenultpeoplepeoplesperperceiveperceivedperceptionperdueperennialperetzperfectperfectionperfectlyperforceperformedperformingperhapspericardiumpericopelengthpericopesperilousperiodperiodicallyperiodsperiphrasticperishperkspermalinkpermissionpermittedpermutationsperpetratorsperpetualperpetuityperspersianpersistencepersonpersonapersonalpersonalitypersonallypersonificationperspectiveperspectivesperspicacitypersuasivepertainperverseperverselypeshittapeshittaspesuqimpesuqimversespeterpetitionpetspettinesspettypfxphalluspharaohphdphenomenaphenomenologicalphenomenonphewphiladelphiaphilippephilophilologicalphilologistphilologistsphilologyphilosophyphoenicianphoenixphonologicalphonologicallyphooeyphotophotographphotographsphotojournalingphpphrasephrasemarkerphraseologyphrasesphyllispiazzepickpickedpickuppickypicturepiepiecepiecemealpiecespiedepielpierrepieterpietypigeonholespiledpilgrimspillarpinepinionspioneeringpiouspipepirkeipisqotpisqotsectionspissedpitchpitchedpitfallspitifulpitkinpityplplaceplacedplaceholdersplacementplacesplainplainlyplaintplanplaneplansplausibleplausiblyplayplayerplayingplayspleasantpleasanthillministriespleasepleasedpleasespleasingpleasureplentifulplentyplethoraplotplowplumbplumblineplunderingpluralpluralitypluspmpm1pm3pm4pm5pmmpmppocketpockwizpoelpoempoemspoesipoetpoeticpoeticallypoeticspoetikpoetriespoetrypoetrycreatorpoetspoichepointpointedpointerpointerspointingpointspointwherepokeypolakpolepolemicpoliciespolicypolishingpoliticalpoliticallypollutablepolytheismpolytheisticpondpontificalpoorpoorlypopulistpopupporedportportionportionsposeposespositpositedpositionpositionspositivepositivelypossesspossessespossessorpossessorspossibilitiespossibilitypossiblepossiblypostpostbiblicalpostdestructionpostdiscoveryofugariticliteraturepostedposteriorposteritypostexilicpostingpostmodern2postmonarchicpostponespostposedpostspostscriptpoststresspotatoespotentpotentialpotentialitypotevamopouncepoundpourpouredpourspovertypowerpowerfulpowerspowerscourtpppracticepracticedpracticespraelectionespraisepraisedpraisespraisingpraticoprayprayerprayersprayingprayspreachedpreacherpreachingprecedeprecededprecedentprecedingpreceptspreciousprecisepreciselyprecisionprecludepreconceivedpreconceptionspredpredatepredecessorpredestinatarianspredicatepredicatespredicatorpredictionpredominancepredominatepreestablishedpreexilicpreexistingprefaceprefacedpreferpreferablepreferencepreferencespreferredpreferringprefersprefiguredprefiguringprefixprefixedpregnanciespreliminariespreliminaryprematurepremingerpremisepremisedpreparationpreparationspreparepreparespreposedprepositionprepositionalprepositioningprepositionlessprepositionsprepubprerogativespresencepresentpresentationpresentationspresentedpresentspreservationpreservepreservedpreservingpresidentpresspressurepresumablypresumepresumedpresupposepresupposespresuppositionspretendprettyprevailprevailingpreviouspreviouslypreypriceprideprideauxpriestpriestsprimaryprimisprinceprincessprincetonprincipalprincipleprinciplesprintprintableprintedpriorprisonprisonersofwarpristineprivilegeprivilegesprivyprizeproproactiveprobableprobablyprobedproblemproblematicproblemsprocedureproceduresproceedproceedsprocessprocessesprocessionproclaimproclaimsprocreatingprocreationprocureproddingproduceproducedproducesproducingproductproductsprofaneprofessingprofessionisprofessorprofessorsprofessorshipproficiencyprofoundlyprogrammaticprogressprogressionprogressiveprohibitionprojectprojectionprojectsprolegomenonprolixityprologueprominentpromisepromisedpromisespromisingpronominalpronounpronouncepronouncedpronouncespronounspronunciationproppropaedeuticpropensitiesproperproperlypropertypropheciesprophecyprophesiedprophetpropheticprophetsproportionproportionalproportionallyproportionsproposalproposalsproposeproposedproposesprosaicproseprosodicprosodicallyprosodiesprosodistsprosodyprosovietprosperprospersprostrateprotagonistprotasisprotectprotectionprotectiveprotectsprotestprotestantprotestantsprotobdbprotologyproveprovedproverbproverbsprovideprovidedprovidenceprovidesprovisionalprovokeproximatepsps68part10psalmpsalm137adashoftheodicypsalm191textpsalm5135anpsalm5169anpsalm68psalm68part2psalm68part3psalm68partlpsalm68vassalsallpsalmenpsalmistpsalmspsalterpsatpseudojonathanspseudopluralpsmpsspualpublicpublicationpublicationspublishpublishedpublisherpublisherspudendapuffingpullingpulpitpulsatingpumpingpumpkinpunpunchpunctuationpunishingpunishmentpupilpurchasedpurepurelypurifiedpurifypurposepurposespursuablepursuerspursuingpursuitpursuitspurviewpushputputativeputsputtingqqaqalqatalqavqayaqereqiqimronqinahqinotqohqoheletqohelethqolquaintquakequalificationqualifiersqualifyqualityquantifyquantitativequantityquasimodoquatrainquatrainsqueenquestionquestionsquestoquickquickestquicklyquiltquintessentialquirksquitequmranquoiquotationquotequotedquotesrrabrabbirabbinicrabbisrabibirabmugiracraceradiantradicalradicallyragamturageraggedrahabrahlfsrahlfshanhartrainrainbowrainerrainmakerraiseraisedraisesrakramificationsrampageranrandallrandomizedrandomizingrangerangesrangingrankrankedranksraparapairapidrapidsraqiararerarelyrarityrashirateratherravasiravenrawrayrdrdtwotrereachreachablereachedreachesreachingreadreadablereaderreadersreadilyreadingreadingsreadsreadyrealrealitiesrealityrealizationrealizerealizedrealizesreallyrealmreanalysisreapreappliedrearrearedrearrangerearrangesreasonreasonablereasoningreasonsrebrebelrebelledrebuildrebuiltrebukerrebutsrecallingrecallsrecantrecastreceivereceivedreceivesrecentrecentlyreceptionreceptivityrecessesrecitedrecognitionrecognizablerecognizerecognizedrecommendrecommendedrecommitmentreconnaissancereconstructreconstructedreconstructiblereconstructionreconstructionsrecontextualizedrecordrecordedrecordingrecountrecountedrecoveredrecoversrecoveryrecreaterecurrecurrencerecurrentrecurringrecursredredeemedredeemerredefineredefinedredemptionredfordrediscoveryredoublesreducereducedreducesredundantreevaluationreexaminingreferreferencereferencedreferencesreferencingreferentreferentialreferentiallyreferentsreferredreferringrefersrefinerefinedrefinementrefiningreflectreflectedreflectionreflectionsreflectsreformedreformulaterefractedrefreshmentrefugerefusedregardregardedregardingregardlessregelregimeregimentedregionregisterregistersregularregularitiesregularlyregulation33rehearsereibelreignreimerreinforcereinforcedreinforcingreinierreinventreissuedrejectrejectedrejoicerejoicedrejoicesrejoicingrelaterelatedrelatesrelationrelationsrelationshiprelationshipsrelativerelativelyrelaxrelaxationreleasesrelevancerelevantreliablereligionreligionsreligiousremainremainedremainingremainsremarkremarkableremarkablyremarkedremarksrememberrememberedrememberingremembersremindremindedreminderremindsremitremovalremoveremovedrenderrenderedrenderingrenewingrenierrepayrepeatrepeatedrepeatedlyrepeatingrepeatsrepelrepertoirerepetitionrepetitionsrepetitivereplacereplacedrepliesreplyreportreportedreportsreprrepresentrepresentationrepresentativerepresentedrepresentsrepristinatingreproducereproducedreproducesreproofreprovesrepublicrepulsedrequestrequestsrequirerequiredrequirementrequiresrescueresearchresearchedresentfulresettleresettlesresidenceresignificationsresignifiedresistanceresistedresistsresolutionresolveresonatesresortresourceresourcesrespectrespectedrespectiverespectivelyrespectsrespondrespondedrespondsresponseresponsesresponsibilitiesrestrestorationrestorerestoredrestoringrestrictedresultresultingresultsretainretainableretainedretainingretaining2008retainsretinueretoldretortedretranslateretreatretributionreturnreturnedreuserevrevealrevealedrevealingrevealsrevelationrevelationsrevelingrevellreverencereversalreversereversedreversesrevertrevertsreviewreviewedreviewsrevisablereviserevisedrevisingrevisionrevisionsrevocalizationrevocalizerevocalizedrevoltrevulsionrewardrewardsreworkedreworksrewrittenrezenderhetoricrhetoricalrhetoricallyrhodesrhymerhymedrhymemesrhymesrhythmrhythmicrhythmicverbalribriblahribsrichrichardsonrickenbacherriddinariddlesriderridethridiculousrielaborationrightrighteousrighteousnessrightlyrightsrigorrilkeringriprippleriserisesrisingriskritualrivalriverriversrkbroadroadbedroarroarsrobrobertrobertsrobinsonrockrodrodigerrolerolesrollerrollesromromanromansromeronronaldronpaul2008rootrootsrosroserosenblitroughroughlyroundaboutroutedroutledgerowroyalrptrsrsprsvruderudolphrukuruleruledrulersrulesrumblesrunrunnerrunnethrunningrunsruprechtrustyrutruthruthlessssabaothsaccosacrasacredsacrificesacrificedsacrificessadsadlysafesafelysahdsaidsailhamersaintssaissaithsakesalesalicisalientsalmisalmossalvationsalvatoresamsamaritansamesamekhpesamplesamplingsamuelsamuelesansanctifysanctuarysandalssanmartinsaosapphosapphossarahsargonsarnasassatsatansatesatedsatisfactionsatisfiedsatisfiessauldavidsavagesavagerysavesavedsavorsawsaysayingsayssblsblmssblscscalescalpelscansionscansionsscantscatterscatteredscenescetischeherazadeschematizationschemeschenkerschindlerschindlersschmidtschockenschokelscholarscholarlyscholarsscholarshipschoolsciaticsciencesciencesscientificscionscorchedscorescoresscoringscornscotsscottscourscrapescratchscreenscribalscribescribnersscriptsscripturalscripturescripturesscrollscrollsscruplesscrutinysdahsdbhseseaseafogseamlesssearchsearchablesearchessearchingseasonseasonedseasonsseatseatedsecondsecondarysecondfourthsecondordersecretsecretssectionsectionssecularsecurelysecuritysedarimsedarimlectionsseeseedseeingseekseekingseeksseemseemedseemsseenseesseetheseethessegalssegertsegholatesegmentsegmentsseizedseizesselahseldomselectselectionselectionsselectiveselectivityselfselfauthenticatingselfdefeatingselfglorificationselfreferentialsemanticsemanticallysemanticssemesterssemifinalseminariesseminarysemiticsendsennacheribsensesensessensitivesentenceseparateseparatedseparatesseparationseptemberseptuagintsequencesequencessequentiallyserayahserbianserfseriesseriousseriouslyserpentserpentkindserpentssertoservantserveservedservesserviceserviceableserviceablyservingsessionsessionssetsetssettingsettingssettlesettlingsevensevenfoldsevenstoriedseventhseventyseveralseverelysexessexualsexualityseyboldsseymoursfxshaddaishadowsshakeshallshamashshameshamefulshamelessnessshapeshapesshapingsharesharedsharessharingsharpeningsharpnessshattershatteredshesheathedshebearsheepsheepfoldssheershefsheffieldshemashepherdshesshewedshieldingshieldsshieldsonlineshineshiningshockedshootshootsshortshortchangeshortershorthandshotshouldshouldershouldersshouldntshoutshowshowedshowersshowingshownshowsshrubshutsiblingsiblingssicchesichsiciliansicilysicksicknesssidesidebysidesidegrowthsidepathsidessiesiebesmasiegesightsignsignalsignaledsignalingsignalssignificancesignificantsignificantlysignssilsilencesilentsilentlysillysilversilvertonguedsimchasimilarsimilaritiessimilarlysimilesimonsimplesimplersimplicitysimplysimultaneoussimultaneouslysinsinaisincesinceritysinewsinewssingsingersingerssingingsinglesingssingularsingularitysinmagirsinnedsinofferingsinssirasirachsistersitsitesitedsitssittingsitusituatesituationsitzsixsixclausesixteensixtyfifthsizesizesskeletonskepticalskidaddleskiesskillskinskippingskirmishskullskyskysslangtonslaughterslaughteredslaveslavegirlsslayslayingsleepsleeveslightslightlyslimyslippersslotslotsslottingslowsmallsmallersmashsmashingsmearedsmeltedsmilingsmitesmitessmithsmithssmittensmmsmokesmoothsmoothlysmoothnesssnaithsnakesnapssnapshotsnatchsniffssnowsnowstormsnubbingsnuffsosoberingsocalledsocietiessocietysociolinguisticsociologicallysocraticsodensoftensoftenedsoftwaresoftwaressoilsokoloffsoldsoldierssolesolessolidsoliditysolomonsolutionsolutionssolvedsolvingsomesomedaysomehowsomeonesomeonessomethingsometimessomewhatsomuchsonsongsongssonicsonnetsonssoonsoonersoprasoresorelysorrowsorrysortsothatsoughtsoulsoundsoundnesssoundssourcesourcessouthsovereigntysovevsowsowedspacespacingspansparesparrowsspatteringspeakspeakerspeakeristicspeakersspeakingspeaksspearspecialspecialisedspecialistspecializedspecificspecificallyspecificationsspecificityspecifiedspecifiesspecifyingspectraspeculationspeechspeechesspeechwriterspelledspellingspewedspherespilledspinalspiritspiritedspiritsspiritualspirituallyspitspitesplendidsplitspoilspoilsspokespokensponsoredspontaneousspotssprachespreadspreadingspringssprinkledsprinklingsproutspurtssqsquaressquealingssmssnstagestagesstalestammstampstandstandardstandardizationstandardizedstandardsstandinstandingstandsstanislavstankiewiczstanzastanzasstartstartedstartingstartsstartwhenstatestatecraftstatedstatementstatesstatisticsstatussteadfaststellenboschstemstenagmoisstepstephensteppessteppingstereoscopicallystevenstewingstichsticksticksstillstiltedstockstolestomachstompstompingstonestonesstoodstorestoredstoriesstormstormedstorystoughtonstraightstraightforwardstraitsstrangestrangerstranierostratastrategystratumstrawstraystrazicichstrestreamsstreetstreetsstrengthstrengthenedstrenuousstressstressedstressesstressunitstrictstricteststrictlystridesstrikestrikesstrikingstringstringedstringsstrodestrongstrongerstrongeststronglystrongsstrongstressstrongstressedstrophestrophesstrophicstruckstructuralstructurestructuredstructuresstrugglestubblestudentstudentsstudiedstudienstudiesstudystudyingstuffstuffedstumpstunnedstupidstuttgartstuttgartensiastylestylesstylisticstylizedsusubsubcategoriessubcategorizesubdividesubdividedsubdivisionsubdivisionssubduesubgroupssubjectsubjectedsubjectfirstsubjectintroducedsubjectssubjicitursubjunctivessubmitsubordinatesubordinatingsubordinationsubscriptsubscriptssubsectionsubsequentsubsetsubsetssubstancesubstancessubstitutesubtextsubtlesubtlysubunitsubunitssubvarietiessubvertedsubvertssucceedssuccesssuccessfulsuccessionsuccessivesuccinctlysuchsuckssuddenlysuesuffersufferedsufferersuffererssufferingsufferssufficesufficiencysufficientsuffixsuffixedsuffixessuffusedsugarmansuggestsuggestedsuggestingsuggestionsuggestionssuggestivesuggestssuitsuitesulsullerbasumsummarizesummarysummersummonssunsundaysundeysundrysungsunssunsetsupersuperordinatesuperscriptsuperscriptssupinesuppersupplantssupplementsupplementarysuppliedsuppliessupplysupplyingsupportsupportablesupportedsupportersupporterssupportingsupportssupposesupposedsupposedlysuppositionsuppressessupremelysuprisingsupvtsuresurelysurfacesurfacessurgicallysurprisesurprisedsurprisessurprisingsurrenderedsurveysurvivesurvivedsurvivorsusansuspectsustainsustainedsuzannesvoswallowswansonswarmswarmsswathswatheswayswearsweatsweeneysweeneyssweetsweeterswellswiftswordswornsybillinesyllabicssyllabificationsyllablesyllableinclusivesyllablessymbolicalsymbolismsymbolssymmachussymmetricalsymmetriessymmetrysymmetryasymmesymptomaticsyncsyndeticsyndeticallysynonymoussynonymssynopsissyntacticsyntagmaticsyntaxsyriasyriacsyrianlebanesesyrischhebraischemsystemsystematicsystematicallysystematizedsystemsttatabernacletabletackletadtagtaggedtaggingtagstahamtailtailoredtakamitsutaketakentakestakingtalentedtalestalktalkingoftallytalmudtamtamaratametanakhtanakhlessonstangerinetannaitictapetapestapesimultaneouslytargettargumtarrytarryingtastasktaskstatetattoostaughttawdrytaxonomytaylorschechtertdnttdntstdotteachteacherteachersteachesteachingteamteamimtearsteasersteattechnicaltechniquetechniquesteethteggteltelecomtallytelegrafotelegraphtelevisiontelltellingtellstelltaletemeritytempertempletemplestempotemporarilytemptationtentendtendedtendencytendernesstendonstendstenstensetensiontenttentativetenthtenthstermtermedterminologicalterminologytermsterrainterribleterriblyterritoryterrorterrytersetersenesstesttestabletestamenttestamentitesticletestimonytestingteststetragrammatontexttextbooktextbookstextcriticaltextcriticismtextexternaltextinternaltextstextualtextureththanthankthankedthankfulthanksthanksgivingthankyouthatthatsthetheethehebrewthehumanana1thehumananatotheirthemthematischthemethemesthemselvesthentheodicytheodotiontheologianstheologicaltheologicustheologiestheologiquetheologischertheologischestheologoumenatheologytheophanytheoreticaltheorytheotherthepeaceablekthepsalmstherethereaboutsthereaftertherebythereforethereinthereoftherestheriderofththesaurusthesethesesthesisthevolumetheythickensthighthighsthingthingsthinkthinkingthinksthirdthirdsthirtythisthishasnotbeengoodweekthispsalmisthemostdifficultofallpsalmstounderstandandinterpretthissweatthistlethisverythoemmesthomasthornthoroughthoroughlythosethoughthoughtthoughtfulthoughtsthousandthousandsthreadthreadsthreatthreatenthreatenedthreatensthreatsthreethreebeatthreepartthreesthreeyearthricerepeatedthrillingthroatthronethroughthroughoutthrowthrowingthrustthumbthumbsthusthwatthwntthyselftiberiantickingtidyingtietiedtiefentiestigaytigchelaartighttightlytiglathpilesertiledtilltiltstimtimatimetimeconsumingtimelesstimestimothytinytiptishatitanictitletktlottnivtotoasttoaststodatodaytodayfromtodaystoetoefltoengagetoestogethertohebrewtoiltoiledtoldtolerablytoleratetonaltonetonguetonguestonictootooktooltoolstoorntoothtoptopictopicstopographytoppletoppledtorahtoretormenttormentedtormentingtorontotosendtotaltotaledtotalstotelltothetottentottertouchtouchedtouchestovtowardtowertowntownstprefixtrtratracetracestracktrackstradetraditiontraditionaltraditionaliststraditionallytraditionstraditionsgeschichtlichetrainedtraitstramplerstramplingtranstranscendingtranscribedtranscripttransfertransferredtransfigurestransformedtransgressiontransgressorstransittransitivetranslatabilitytranslatetranslatedtranslatestranslatingtranslatingpoetryofgen127translationtranslationbasedtranslationstranslatortranslatorstransliterationtransliterationstransmissiontransmitstransmittedtransparenttrashtrashedtraumatretreasuretreasuretrovetreattreatabletreatedtreatisetreatmenttreatstreetreestregellestremendoustressestriadtriadstrialtribaltribletributetrickytriedtriennialtriggertriggeredtrintriptripartitetripletripletstripstriptychstrisectedtrisectstristetriumphtrivialtrocheetropetropestroponymtroponymhypernymtrottingtroubletroxeltruckloadtruetrulytrumptrumpstrusttrustytruthtrytryingtttuneturkeyturnturnedturningturnstutelagetuttotwangtwelfthtwelvetwicetwicedestroyedtwicerepeatedtwigtwintwixttwotwobeattwofoldtwolinerstwostwottyingtynbultypetypepadtypestypicaltypicallytypotypologicaltypologicallytypologiestypologytypostyrannicaltyrannytyrantsuubaniuberubersubiquitousubsugariticuglyukulrichultimateultimatelyummiununableunaidedunattestedunavailableunbearableunboundunbrokenunceasinglyuncertainuncharacteristicallyuncleanunclearuncomfortableuncommonunconsciouslyuncontroversialuncorruptibleundunderunderachieverundercountedundercurrentundergarmentsundergradunderlineunderlyingunderminesunderstandunderstandableunderstandablyunderstandersunderstandingunderstandingsunderstandtheunderstatementunderstoodundertoneunderworldundeservedundifferentiatedundoubtedlyunemployedunequalunevenlyunexceptionableunexpressedunfailinglyunfamiliarunfoldedunfoldingunfoldsunfortunateunfortunatelyunglossedungodlinessunhappyuniunidiomaticunifyingunimaginableunimpeachableunimportantunindicateduninterpretedunionuniqueuniquenessunitunitedunitesunitiesunitsunityunivuniversaluniversallyuniverseuniversitiesuniversityunjustifiableunknownunlessunlikeunlikelyunliteralunmarkedunmatchedunmentionedunnaturalunnecessarilyunnecessaryunnoticedunnumberedunobtrusiveunpredictableunpublunqualifiedunreadunrecognizedunrelatedunrighteousunrighteousnessunsaidunsatisfactoryunscientificunseasonedunsmittenunsparingunstatedunstressedunsuitableunsurprisinglyuntenableuntiluntountranslatableuntyingunusedunusualunusuallyunutterableunvocalizedunwarrantedupupdateupdateableupdatedupdatesupennupheldupliftuploaduploadeduponupperupsuptickururgeurnursususausableusageusagesusborneuseusedusefulusefulnessuselessuserusersusesusingusualusuallyututilityutilizesutopistutorontoutteranceutterancesutteredutterlyuvicuwuwmadisonvv18v20av23vainvalorvaluablevaluevaluesvanvandenhoeckvandenhoekvanguardvanillaflavoredvanquishvanquishedvariabilityvariablevariancevariantvariantsvariationvariationsvarietiesvarietyvariousvariouslyvaryingvastvaughnvaultvavvavconsecutivevavlessvavsvdvegetationvehemencevehementvehiculatingveinveitvelvetvenetoventoverbverbalverbatimverboverboceanverbprepositionverbsverdictverilyveritasverlagversaverseverseinitialversesversetversetsversificationversifiesversionversionsveryvesselsveterisvetterviavibrantvicariouslyviceviceroyviceversavickeryvictimsvictoryvietnamviewviewableviewedviewpointvigorousviktorvilevillagevilnavincentvindicatevindicatedvindicatesvindicationvinesvineyardvintageviolatesviolenceviolentvipersvirgilvirgilsvirtuallyvirtuevirtuousvisavisvisceravisiblevisionvisionsvisitvisuallyvitalvividvocabulavocabularyvocalvocalizationvocalizevocalizedvocalizingvoicevoiceofiyovvoicesvoidisntvokabelnvolvollstandigenvolsvolumevolumesvonvorvorlagevotvotevotovotsvouchsafedvowelsvsvtsupvulgatevulnerablevvvv20vv20avv2122wwawadewagerwagonswahasiswailwaistwaistsectionwaitwaitingwakewakenswaldensianwalkwalkedwalkingwallopwallreliefswallswalterwaltkewaltkeoconnorwaltkeswanderwandererwanedwantwantedwantingwantswarwarasthewi1warasthewi2warasthewi3wardwardswarmwarnedwarpwarrantwarrantswarswaswashwashedoutwasntwastewatchwatchedwatchingwaterwateredwaterswatsonwavewawwaxwaxedwaywayehiwaynewayneswayswaysidewaywaswayyiqtolwbcwcwconnectweweakweakenedwealthwearwearingwearyweaveswebweberweblogweblogswebsitewedweddingweddingswedgedweekweekdayweekendweeksweepweepingweepswehweightierweingreenswelcomewellwellattestedwelldisposedwelldocumentedwellfedwellhausenwellknownwellwroughtwenhamwentweptwerewernerwestwesternwestminsterweverswhatwhateverwhatswhatsoeverwhatthethereforeisntthereforwheatwhenwhencewheneverwhenthefaceowherewhereanswerswhereaswherebywhereofwhereverwherewithalwhetherwhichwhilewhilstwhippingwhirledwhirlwindwhitewhitefishwhiterwhitterswhmwhowholewholeheartedlywhomwhoopwhosewhywickedwidewidelywidenswiderwidespreadwidowwidowedwidowswieldedwifewikiwikipediawildwildernesswilfredwilhelmwillwillemwillfulwilliamwilliamswillowswillswilsonwilsonswincewindwindowwindowswinewinepresswingswinonawinterwipfwirdwisconsinwisconsinmadisonwisdomwisewiselywiserwishwishedwisheswishingwissenschaftlichewithwitherwitheredwithholdswithinwithoutwitnesswitnesseswittenbergwivuwkswoewoldewolfwomanwomankindwomanswombwomenwonwonderwonderedwonderfulwonderingwonderlandwonkywontwoodsidewoodywoofwordwordbookwordforwordwordingwordnetwordorderwordplaywordpresswordswordstudyworkworkableworkaroundsworkedworkhorseworkingworksworldworldlyworldsworldviewworpswedeworriedworseworshipworshipperworstworterbuchworthworthwhileworthywortschatzwouldwouldntwoundwovenwowwpwrappedwrathwrathfulwreakedwreakswretchedwritewriterswrithingwritingwritingswrittenwrongwrongdoingwrotewroughtwswtjwtmwtswwwwww2xxaxaverxbxcxtxxixxsxyyyayahyahwehyahwehsyapayarahyardstickyariyeyearyearsyefetyeivinyerrayesyetyhvhyhwhyhwhsyieldyieldsyiqtolyirmeyahuyklymyodhlamedhyokeyomyonatanyorkyouyoudyoullyoungyoungeryoungestyouryoureyoursyourselfyouthyouthfulyouveyryuzzabulizalmonzatorrezawzayintethzechzeevzengerzephzephaniahzephanyahuzerozeroedzevitzhirmunskyzidkiyahuzidkiyahuszidqiyahuzijlzimmerlizionzionyzipporahzondervanzonezoozopharszosomezosszuckermanzumzurichzvizweieinhalbtausend$ (C_66PSTUVYZ[\^_`bcdevw{|~$%&')*,-./KLOPQRSTUWXYZ[]^abefgh    (128=@ACDEFm '(,-.012EFIJKLMNOQRgijklmnop ! # $ d e f g h z { | } @ L M N O P Q R f g h j k l x y z E R S U ] ^ g i j k l t u v z        $ % + , - . 4 6 7 8 = A B G H I L M N O P Q R                 # $ % & ' 5 6 7 8 9 : < J K Y Z [ \ ] ^ _ { | } ~   !9:;<=>~BKMVWYZ[dkmoqrstvwxyz{|}~      !"#$%(.69;<=?@TVWZ\^_`bcmno !"$%&'()*+-012368<=@AGRSTUVWZ\]_`acdefghkmn#&'()*+1349:?@BCDFGS^mswxyz{| 1 "#$%&'()*+2345=>$$$$$$$%%%%%%%%%%%%"%(%)%*%+%-%3%5%6%7%8%9%<%>%z%{%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%&&&&$&%&'&9&:&;&<&@&A&B&D&F&H&K&L&O&P&V&X&Y&Z&\&^&b&q&r&s&u&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&((((((((((((((((((((((((((((((((((((((((())) ) ) ))+G+H+I+J+L+M+P+X+`+a+b+f+g+q+r+s+t+w+x+{+|+}+++++++++++++++++++++++++++++++++++++++++-h-j-k-m-p-q-r-s-t-u-w-y-z-~-----------------------------..... . ...-.3.4.5.7.8.:.;.<.A.F.G.H.J.V.X.[.\.a.c..................../////// / / //////// /#/$/%/(/)/*/+/-/./1/8/W/_/z/{//////////111111 1#1&1+1A1F1G1K1L1P1`11111111112,272<2=2K2Y2[2^2d222222222222222222222222222222222233333 3 3 3 3*3+3,3-3G3H3r3s3t3333333344 4 4 4h4i4j4l4m4n4p4|44444444444444444444444444444444444444444444444444455555 5"5$5%5&5f5g5j55555555555555555555555555555556*6,6-6?6@6A6B6C6F6J6666666666666666666666666666666666666666666666666777 7 7 777777777%7'7(7)7.70787:7<7=7>7?7B7C7D7E7G7H7I7N7Q7R7T7U7V7W7X7Y7Z7[7_7`7d7e7j7k7l7m7n7q88888888::::::::;;;; ; ; ;;;;;#;$;%;';*;+;,;-;0;4;@;A;C;D;E;F;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;<<<<<<>> > > > >>>>>>>>>>> >#>&>'>(>*>,>1>3><>>>@>D>F>M>N>S>T>V>X>`>a>e>h>v>{>|>}>>>>>>>>>>>>>>>>>>>>>>?????????????????)?+?-?2?3?4?5?6?7?8?;?<?>???@?C?N?T?V?W?Y?Z?]?^?_?c?d?e?f@@@@@@@AAAAA A AAAAAAAAA;A<A=A@ASATAUAVAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAABBBBBBBBBB"B#B-B1B4B8B9B:B;B?B@BABBBDBFBGBHBIBJBKBOBQBSBTBUBVB]B^BaBbBcBdBfBgBhBiBjBlBmBnBpBrBtBvBBBBBBBBBBBBBBBBBBBBBBBBBBBBBBBBBBBBBBBBBBBBBBBBBBBBCCCC CCCCCC$C,C-C5C6C7C9C>C?CACBCDCECGCHCKCLCQCUC\CbCdCkCxC}CCCCCCCCCCCCCCCCCCCCCDDDDDDDDD#D%D+D.D3D6D7D8D;D<D=D>D?D@DADEDFDGDHDJDKDLDQDTDUDVDWDYDZD]D_DbDdDeDfDgDjDlDmDpDqDsDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDDEEE E EEEEEEEEE0E4E8E=EBEDEEEFEGEHEIENE\EfEgEhEiEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEEFFFFFFFFFFFFFFF F!F(F)F*F+F,F-F.F/F0F5F8F;F<F=F>F@FAFCFGFNFRFVF^F`FaFeFfFgFhFsFtFuFvFzF{FFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFGG G GGGGGGGGGGAGBGEGJGKGLGMGlGyGzG|G}GGGGGGGGGGGGGGGGGGGGGGGGGGGHHHHH H H H HHHHHHHHHH#H%H'H(H,H/H0H1H6H7H8H9H:HAHGHHHIHKHLHOHQHRHYHZH[H^H_HdHqHsHtHuHxHyHzH{HHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHIIIIII I)I/I3I?I@IDIGIIILIOITIUIYI\I]I^I_IfIgIiI}IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIJJJJJ J J J JJJJJJJJ J!J#J$J&J*J+J.J0J1J3J4J5J:JLJdJeJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJJKKKKK K!K#K$K%K(K)K*K+K,K-K.K/K9K<K?K@KBKCKSKWKZKiKoKpKrKsKtKuKvKxKyK{K}K~KKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKL LLLLLLLLLLLLLLLLMMM MMM$M'M(M-M.M/M0MKMLMxMyMzM{MMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMNNNNNNN N NNNNNNNNNNNN!N"N#N$N'N(N4N5N6N7N8N9N=N>N@NCNENGNMNSNUNVNNNNNNNNNNOOOOOO O!O'O,O1O5O6OcOdOgOhOjO{O}OOOOOOOOOOOOOOOOOOOOOOOOOOOOPPP PPPPPP P!P&P)P-P4P5P9P:P;PSPTPVPWPYP_P`PaPvPPPPPPPPPPPPPPPPPPPPPPPPPPPPPPPPPPPQQ!Q"Q#Q$Q%Q'Q+Q,Q0Q2Q3Q4Q5Q8Q@QGQOQPQQQRQSQTQUQWQXQZQ[Q\QbQcQdQiQlQmQoQpQtQwQyQzQ{Q|Q}QQQQQQQQQQQQQQQQQQQR2RFRHRIRJRLRQRSR]RjRkRnRpRqRrRsRtRuRRRRRRRRRRRRRRRRRRRRRRRRRRRRRRRRRRRRRRRRRRRRSSSSSSSS SSS!S"S$S'S+S,S.S/S0S2S@SMSUSaSdSfSgShSiSlSmSrSyS{SSSSSSSSSSSSSSSSSSSSSSST T TTT)T*T+T,TBTLTTTXT_TaTlTmTyT{T}T~TTTTTTTTTTTTTTTTTUUUUUU U#U&U'U(U)U*U+U-U2U6U9U:U<U@UBUFUHUJUKUVUXU\U]U^U`UaUdUgUiUjUkUmUsUzU{U~UUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUVVVVV V VVVVVV V!V%V'V(V+V-V.V3V4V@VAVDVRVSVVV\V_VmVnVqVVVVVVVVVVVVVVVVVVVVVVVVVVVWWWWWW W WWWWW+W0W1W2W3W4W6W7WAWBWDWMWOWPWRWTWUWVWXWZW]W^WkWpWqWxWyW{W|WWWWWWWWWWWWWWWWWWWWWWWWWWWWWWWWWWXXXXX X X X X XXXXXX)X/X2X3X4X?XDXZX[X\X^X`XjXkXlXmXnXtXvXzX|X}XXXXXXXXYYY YYYYY'Y(Y*Y+Y.Y/Y0Y1Y2Y3Y4Y5Y6Y:YFYHYIYKYLYMYPYQYRYSYTYUYYY[Y\YaYbYdYkYlYmYnYoYpYrYuYyYYYYYYYYYYYYYZZZZZZZZZZ!\#\&\'\(\*\-\3\4\6\7\9\;\=\>\A\C\D\H\J\N\O\R\T\\\\\\\\\\\\\\\\\\\\\\]*]/]0]F]G]L]Q]V]X]Y]Z]]]^]e]g]l]o]s]t]v]w]x]|]]]]]]]]]]]]]]]]]]]^^^^^^^^^^^^^^^^^^^^^^^^^^______$_%_&_'_)_,_-_;_C_D_E_G_I_a_b____________________________________`)`+`-`0`6`>`@`A`C`D`E`F`H`J`K`L`N`O`S`Z`[`c`d`f`g`h```````````````````````````````````````a%a'a.a4a5a6a7amaxbbbbbbbbbbcccccc$c=c>c?c@cFcGcHcPcRcScUcWcXcZcacecfchcicjcpcscucvcwcxcccccccccccccccccccccccccccccdddd d d ddddddddd#d&d,d.d/d>dCdDdEdFdJdKdMdTdUdVdWdYdZd\d]d`dbdfdsdtdzd{d}dddddddddddddddddddeee%e&e'e(e)e+e-e.e2e4e5e7e:eFeGeIeJeLeMeNeOePeQeReSeTeUeVeWeYe]e^eeeeeeeeeeffffffffggggggggggggggggggggghh hh#hChEhHhKhMhNhQhRhShVhWh[h]jVjYjZj\j]j^j_j`jajbjijojrjsjtjvjwjzj~jjjjjjjjjjjjjjjjjjjjjkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkkl5l6l:l<l>l?l@lBlKlLlOlQm7m8m9mBmCmDmEmFmGmgmimjmnmvmwmzm{m|mmmmmmmmmmmmmmmmmmmmmmmmmmmmmmmmmmmmmmmmmmmmmmmmmmmmnnnnnDnFn[n]n^n_njnpQpRpSpUp\p]pppppppppppppppppppppppppppppppppppppssssssssssssssssssssssssssstttttttttttttttu)uAuFuLuMuPuSuTu]u_u`uaubucuduhuiulumunuoupurusutuvuxuuuuuuuuuuuuuuuuuuuuuuuuuuuuuuuu}}}}}} }}}}}}}}}2}7}=}F}G}J}L}O}P}Q}R}S}T}U}W}X}Y}Z}\}]}^}_}`}a}c}d}f}h}j}k}s}t}u}y}~}}}}}}}}}}}}}}}}}}}}}}}}}}}}}}}}}}}}}}}}}}}}}}}}}}}}}}}}}}}}}}}}}~~~~~~~~~~~!~(~0~1~2~5~6~7~8~<~=~?~A~B~C~D~E~F~G~J~K~L~V~X~Z~[~\~^~`~a~f~h~i~j~k~l~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~jlqt~NTVWXnqr}:HILWpqT_`vwxz /0789;<=>5689<=>@ABCEFGIMNPQU]^_adhijlmnowx  "$%&'()+48>BCJMNQTUV[]_`abdef235JU\^_`bdefhijmnoprw|?OPQRVW`a "#'+,-.0189:;>@BCE[\^`acgijy{| 9LMNOV\^jkmnz{hkltw{}~?npz} 68:bcdey~%'234MUflnor .1FGILMRTU #$+-/01268:;<>G  !1678:=?B/KMQn~ ,./2568:;=?@FGHIKLMX[\]^_`afghikpq #$%&(*+,-./0156:;<=>?BHIJQRSTUVWXYZ[]abcefghjkl{|z %&)+./017(),-./0MQYZ]^  <BCKNOXY[]_lmrtuvwxy{|~ !"#456;?@+EHZ_bcghikl CEFHPT "$/UWqrz{?@AXZ[\cde| !$%() 89;>?&'*./0156KLMNPQmnvx|}GlLMPRSTVWXY_` !%'x|}3589:>@ABEFHMNOQRSUVWbdhj+./03678ABCSUXYZ[`bdefknou|$%&'()ACDEFNOPQSTUVWXYZ[]^_nouvwx~ "$%126:;<=>?ADGHINOPQRSTUVWswxzBCDFGHIJKLjvx !'(./02567;Y\pqsuxyz{| '012345678;<=>?@BCDEGPSTUWXY[\]_bcghijlnpqrxz}~ƒ„…«¬º½¾!#$*+4578>?DHV]_`acdefghnosÈÊÔ×Þäåæèûüýþ  45789;<ABDEGJLMOPRSTUX]_`efnqvwxz|ĄćďĒēĬ!"$%&'(),-05=OPUVWXijYhijklntw~ƀƅƇƉƎƏƐƑƒƓƔƕƗƙƚƝƢƣƭƮƯƲƾ&+459;@EGHIJKLNOTVWY\_`aljǚǛǞǟǢǣǤǥǰǵǶǷǺǻǼ )+,5678ILMOPRȗȘȦȳȷ !#%*+<=ADQRSTUVWXYZ^`hiqtuvwy|}ɂɄɋɌɍɎɐɕɖəɚɛɠɣɥɦɭɯɰɱɲɳɶɼɾɿ +,-468DESTWZ[cgklnpstuwx}~ʉʊʍʏʐʓʗʝʡʲʳʴʵʸʹʼʽʾʿ!$'(-137ABDGJUehiklopstux|ˇˊː˒˓˔˕˞˟ˠˢˣˤ˪˯˰˱˵˸˽˿!"#$&)*+5Uacdmnqrw̵̷̛̙̝̥̦̰̹̻̼̌̎̏̓̽̾̿̕̚ "#$'DFHKMPYZ[^_hijk͙ͥͧͩͫͭ͢ͲͶͷͽͿ  !%)-01234589;<=>BCDEegirsy|}~΅·ΈΉΎΏΜΝΞΠΣΪΫαεζηιο?@GHUVZ[\]_`abcdfglopqrxz{|}ρτυύϫϴ "#%&,-./024567GJKOPRS]`opqЃЇЊЋЌЍЏБВжйкпFJMQRWflѐќѡѣѤѥѧѨѩѫѬѭѰѱѴѵѶѷѸѹѺѻѼѽ !*/1ҁ҃҄ҋҏҐґҒҷҽ  #$%+35?ABCEFGwӌӕӖӘәӝӟӠӢӣӬӭӮӯӰӲӳӴӶӷӹ !"&'()*+-.02356CDFGIorwx}ԉԊԋԎԓԜԝԞԟԠԡԢԣԥԦԧԳԴԶԷԾԿ,/NOQS[\^`opsuvwxՁՐՑՒՕ՞՟ՠաբգըթհձղճյչպջռսվ  "#$%&,-./ְֱֶֹ%&(12Obghn׃׌גדיףפץצרש׬׮ׯ״׺ !+/0167;=>VZ[\_`acdvwxz{|}؀؁؃؄؆؇؈؉؊؍؏ؘؙؐؑؒؔؕؗ؝؞أؤإئبدؿ "#$&)*+-.IKQRWXYZ[^_`abclmpuvy|}~ـقكلمنهوْٓٔ٪ٯٳٴٷٸٽ 45LMNZtwxڎ <=>?ABCDFJKLOQSUWXYZ[\]^`abcdefhklۣ۠ۢۥۨ۩۫۬ۻ۽۾ۿ"#$%&(,./0135689?@ABCEGKLMNOPQRjmnopsvx{|}܀܃܅܆܇܈ܗܘܙܛܜܝܞܟܨܩܯܱܴܷܸܻܼܲܶܽܿ  FGPQVWXfhkls~݂݄݆݅݇ݏݐݒݓݔݕݗݼ !$%)*,.236;=ABMOQRST[]^bdfjklmuxyz{|ޒޓޕޖޚޟާިޮޯްޱ޲޵޶ !"#$%(:;OPRT\]_ ;JKVeXYZ\^$%25Akopr '*+-lnst =|Datvz{~ $&)*-./2346:;<>?@CDJK}~  "#$&'569:;<=>?@EGHIJKTUVWXY\    !"#$'456789:;<=>CFHIJLMNjlmnqr23569:;<> "$%&)*/13467;<?@ACEFGJqstuvwx~   "$%BDEGHJK\]_giklnopstvxyz}~!"#$%6=>?DIJKxy{            ! " 1 2 3 4 5 7 : ? B P Q R S T U V W X Z [ \ ` d j v                                          6 8 9 ; G H I K O Q R S U V                                                  % - 0 1 2 6 : > ? @ A C D E M N R S T U ` b c d e f g h i j m p r t u w x y z |                        X Z [ \ ] ^ _ ` d g n o p q r s        !  QRVW]^*,.0fgnstwyXjkmnqtuvx)KLRSo   !-/16;<@ABDEFIJKM?@AFGWo/56789:RTUVZeklnp}"%VXY[]^bce "&'./35679:;K9HKLMNRUWjklmtuvwxz|}~() )7))* *1*F*5 A fff!t,$% XX]Cy|   B x = @bcUdf.YBNt^( { x> I uNBOQ8t*%nDEy0 G |  g u%t&U(*++Nahaab b5b]bdfRwIƷp(u"y%Q 2Lyq xg d wbbcdgN.O+OQ5+9v |Q ZdHfQ9~v_FZm'X `  J X q . eƵW#e#$ԙ@?   - L M m ' 1l?de8ssvpo $Z[Ο 8EmX K ' h 8   < vQYt\8]*њF01i{?\KSS>SWW7WY f f |  : t '   IO I zwx{&a'4'6'8':'<'>*:=DU\݌ݕݥ ?JJ JJK0KkKKKKLpLMMMMMNQDQR&Rf,tb CU4r4v445,5I5556'60899rRBP Q"""#" ) fFFF'5%SUtx,.0ik~?AC eXdh9sUVȏʽog=?363<HMl{ u2fTVXrJ`i> e fT N N NJ O O) O O Q4 Q} Q Q Q Q Q Q Q Q Q Q Q Q Q So  W x ~  8 B rg v wI xw # b  P G3 T 1kSw=&'z(),)**y*eWffjfg`})ia%pL T223-hii)XIyzy)W f f = R  , H g s ʙ * J x }Z    w)e)rYuWX>_!:քa3c d+kn4v]u]GciDWXM h| 6 S 7 R  M a 4 r ! (# (P ^ ^  g*h$tJ^9*YsJfBT׫rOE Tz"dy u|?'O/QRsï919Ktu;%$&w14DR|i\n%,PWU?Aʀ # 8|  b c g g gR gV    y  F G- k|, TB*eb*a9֏awPJacR M)\)o[im)S (f N  74Te}EwX y/$f)go[^N>B1k')))*R*fo2EyE )Nx@xi& R x  auxI c <, a  ti.7 E tZ Wb6چ&oRe TaBT0a01223)ilW]W S 8 B bS& ַ( ئuwxP)f#ogim#mnT3  O x ] a g  1 >vt |/eeefgbo[H-EFjn@n + j v O h4uxwE O [  f+ m AZ''(o$E2G gjS@ / %9 < ֍ LJ  ||'Vco H &(S[TXГ=$x   mE(j?RZVW3WWWXXYXj~ T F K Q Y ~ %  ' Ё x O , {w"N+  T j 8N)2$ e x m T G T i ][ u ɒ e0 ?޿*M2 T4֪ט rYX|5 w T e 9 x1$|Sֵ ʶ 9, C f wt ւ=' w m|pK/ ʸ t: ^,9 = {O- ɐB 3 N|}5&&&&&(()*)_* *$*_***+g"sBN5!_݁ݫMk ")+xzQYQejJdJxKNNz,598(8*8.8084869oou""""[\*\,\7\9\E\G5+-7 24&,-=_amv ;<SU68\]mo r_]uX68PȖCEJLSUr2Svk]_`uYrR (~ ( ( ( ( ( ( ( ( ( fQ NH Qi Qk Q Q Q Q Q Q Q Q RL T j  } ΁ m 9 v Ҵ   E    ; ?0 B q s t u u wy xz G i ( ? R v DUp]q)***eYu _S92jiW9y2B < xc |5 5 k [^DVV  DKi| Dž ʴ  (K9/ f z%r&S(*++Lafaabb3b[bbcdFd}ddeUש$p&"wO-o|bbc~[]9/9I  a ) B:|qXcSd eeffhf,W@N0N@O-OQ77íLG|ƳW-889ssst(tZtu9uvv6nUm ##c#$$}$$%%l%&u(ZZ[](]s]  Ν$ј]ԗ 6 EFFXFG6FRPzBz0c01223+hilm%mnVgyG=Z4NISS<SUVW5WWWXX[XOWAKnB?yy.yxyy[Ub * bm b b c f f g gT  z ذ   ; ^  + L M T k : z  y F  ~  B x@ b ? @ 8 _  2 p ! 'B ' ' (! (N ^ ^ gm g h  s L w :    F G+ IQ I Z s 0 > x 1lAa4ffg^g I xe xQRuJ/ H xCOm$ Ӡ  } cw{j1 ~  & = = x qw|  zF_C'*TeSg\"(ӝEMWlm ћ @# s< x  axu#gVӨROp $ 3 z I gL Ndwx/')Dgv# 8 @! @& x  6 ]  '@ ' ' ( (L c~kxk##a#$${$$%%j%Z[]&]q] 2y  x 0 n v! v׏E4t4556)$%&s("іќy,yvyyYS g s4 x gk5Kxb# t tE>O15ëJEzƱU456289 EFVFG` s> g h  _ Z')G4x]w[ԕEx-xJd! 17cBV 06J1@z HW^p ' (h (l ( ( * b O  x* g z_xArdDd{dPԛW خ   9  x( xi J * ӑ  Q6׋  { P dw$7Y&&&&(()k))*3*H*'دکn#*޻Q  $'_aegclN ti7p9opt ucE[\.\<\I$ЕK<#%2=n.fW>@ȡ<>NQZnʻʿ[#6hq:< ' ( ( (r (t ( ( ( ( ( ( O Qm Qo R T DZ ȅ   tF v w ) I U p D   G?| tN  \  ) D W a ] w *st&tXtu7uvvSEsY x [ t[w|t7WX@yu w*]dSY~ ~  ; u fLF\ ) r w _ 1dJ# s2z')X_  " - 1 v z{|6 wXZ 9'j xyfu|^yeRy ѝx \b sK r s^wya||r+"!(-(2))a))*w*}+v*s޽UoOS[]i/At :g[+\"hEE{4 ȳ'c7  ( D  k  7 U t   ; q q q t t v w w y_y"3j gX P  6 'y fl s6  I fuuyryzzO9!\f&y0 P  x O; M <W"ʂ ] | Q ׯC$~N~w#F fn ? s: xuEñK bk b  b| " ~k˽ y u P7$(7))*ke ֳF7?W }I_jZ[= ?H] } M ȕ @  M  9 = r u 8 ~ 2 \~E s8Qd%"24}H. hm- / gu],3/ LoUQ;u= 1 cgG)Mƀm e Ry $Wd nX (%P[ f x I׭] (R\$˿\V g yt&(()9)c)7ײ{]{.61 o [ Sq  H v E  ) / AKgMiֹOT# ]G +F T(U  G wvK"(^'nVtMYw-S ST W[WW f  7 7 wy9)ތayGu<i-2t"~.h2Q O !  B+ ^u fu x;Ej 9 z97| r w'VpQ8: S{T R MZrSWf /t  Q , E ̜  9 9 9 : Y 9$ : U 9 0 ]  O * C ̚  9 9 9 : W   S . G ̞  9" 9 9 : [ I  ̠  9 yzQN' )B)**c*:@"~.!f ` n vU c ^ i M R ) \[ GEE X ? ˛ zwI# <  LWY 'S '` кN;Qn[qwx;)*&*$]~j.>} g . $c{wS D] w w u + ] :uOu]uduuuuv$v=vYvw xExjzzz{{={G{O{{{|'|V|||*6Wj}R\`g(D!ty*>MpRqz%%%%>%U%%%%%%&&Y&j&u&&&&&&&&&&&&''' ''O'S'f'r'''''((_((()*+____```aFalazaabb;blbbbbc8cfccccdd,d1d8ddde=eff*fCffffgF1H _MOXy':)En-g^G?p=K]eowՉՍ՘QUFׅ?P،ؒLn|ْٟ٩2ڀڬڿ.5Jۇ*FKnݠ-7HWޓ$26DekT0:CU -,;IJJ-J0JJJKKrKKKKLuLLLLMM3M<MCM[MMMN NrNNNNOOOPAPaPPQ QQQQQRR1 Yafr|al'/UrWq}¸wŴ)55A55566666777K7c7v788%8E8N8T8t8y888889 99d9noopp,pHpRp\qq+qHqqrrsttuduuuuvbv|v[4eBP_,HT[n"FZSeDx?N &    !=!E!W"}""""####{#$.$[%%%&,&G&&&&'@'P'a'r'(%(\(b(n(wYdYuY}YZZZOZZ[[![J[[\\\\], M#Oo$FLa}ЮѼ;Gasw n [ h r     = i              a pE5E9ESE^F F/F9F`FeFpFFFFFFF~R~Usu"+5>@B];x~hDPXds aj{&wN"f.0..//,/3/B0H0y0001<112*242E2f22hi$iniij+jMjUjjk+k6kzkl!lAlDllmm;mNmbm+Y(lu '<BcBj)CH{W`<;@P/a>t!$\tEtބތ#Cc}6>H+RE\kxdy#1[^S^SSSSSSSTTT(TQTTTU U9UMU~UVWWW?WXLf;}+.2:BFa{0gdnu[8YvȅɌ 2Yʈ+ˋ˦A-?QnjAQ|U=====>>!>/>>???P?X?a?i?q?zx xxoxxxyOx'jL]kny$GN~G`dr^MV nby,i ' (S (X (_ ( ( ( )6 )e )m ) ) ) * * b b b b c c! c c c c c d d d d| d e* e1 e e ft f f g g g(   : s n  2 H [ p w ~  0 5 < U X ` y  + 6 X ' @ ר  & ؛    y       :    ' H s x   L L M MQ M{ M M M N` No N N O! O> Ok O P0 Pc Py P P Q Q( Q1 Q; Q[ Q| Q Q Q Q R Rr R S6 Sk S S T T@ T h > w 5  A   ’  Í Ù ù , 1 8 > A ă ě Ī į ĵ > j } ʼn ŗ p s Ƅ Ɨ ƛ V ǚ / 3 J Ȁ ʥ   C Z ˀ ˊ ˒ ˝ ˡ ̄ ! 4 N i [ 3 ώ  * Л У = X ^ s : l Ҕ a { Ӯ Ӵ Ӽ    " m z ԡ ԧ d y  ) - $ + J K W o  % C Q b w  C  % , 9 N [               m |     s & i 7/ 7N 7_ 7 7 7 7 8 8 8M 8 8 9 9 :< :X : : : : : ;q ; ; <* W >b > > > > > ? ? ? ? ?) ?X ?] ?~ ? ? ? ? @J @j @p @ @ A A A A B B B# BE Bl B B ri r r r s$ sD sJ sg s s s s s tv t u u" u) uq v v# v5 vI vO vW v v w w w x x R J W v } J Z  5 o  x i % 3 8  h   - 3 H a  g q 0 [ o |  D p x  C X ~ ! ! " " " " " " # ## #X #c #m # $0 $9 $> $ $ $ $ $ $ % % % % (3 \ \a \z ] ] ] ]# ]4 ]D ] ] ^ ^ _^ _ `- `P `h `w ` ` ` a2 a= a@ aP b bX bb bv cP c\ c c c c c c c c d e e g  < + 2 > e : > ) \ S `    D L Z  6 f \ h   3 F F G V 5 >  x % 2 ^ c 3  k < I 011015kkkk$DfkݗݙP_v" A 7 lj o ȧ ɔ bb QE ֲ t  # a? u = V , 3|Q|n`egOgqKmª<q#O A  #  r (.)vv2w9zJz3CQUM`~B%:&]'jCZ./0rUqiA2:` f @ Q   u 0    r[ Y T ( |dWۿLMY^p> f  9 B  HL8<2$ dw d T^ ())IM Oj T( rJ k u69l\ SR GOVP $p Av ^X g g gו  Ay v ? emQKku 1s"<DE/7l<{ ^{ ~y&5 ĔJ ʳ=ɸ/jS4 ) )NV:أlT/\ r quqz/`V`iB*KQ'qh  "gE|~~{Y}3x x NB < м ? L  $  7 = = > Bo v  (  Y ]v k] mk (  8K 8Sn&pr@1S ˬ N&g <'xrw ˆ s1Vm1; y B} 4 ­ sxxx>7_7x8vw> dr ? do {` My}y %&q ܣ߬OptruW/$ R Ѻ \5 FH Oc O Pwfqr/- B  z f[(H  vA49#w R[4 ͤ#/^ e (' Gr[L?Ls5(ڈ gk5" O B s \ Ah A d  ж A\J&KoK~sx Hf%  eD N[9lk 5%<֙Q50  []G9 ;o fS  ? b q, ` J  ! \H m 2 wX > A N @ p j ,IVP r τ ϛ ϴ Q _  / P  8  9) : ; >\ @ t uJKu ML dML # v ( > ?# B B $eLwYwug6OĔ5`qZt k m9yV\UWyX;LkzcMyC { 7 d • ͪ $ R X = ?6 X ! ! \< ^ ^ wwIdC\T]i Q 4 pvzpzuz'WLY!o.  @~p(1krJt>?- d  M0 M8 Tq 2 V  rR ! \ w{cޏ ))O cCKe%0|h `O>P/03m ~    >  AUgrG FSY56 f\X:lN ? O:K= 9iS % e; 91z: X'6 SE 9 :C|j|f P } `j dccc ) u o A5  Јr O  guwZw{wwxx{4{x`#cKkSR_K LZMiMv!‡Rj"4565v6ppppppvXv[ 9 ##Yι /  !<O?iXY?UX\u vȉar˄#JxN`yY|nD )w c ? P   8  T^  /  – ]  : ͷ % b ѻ  ^  ` u  : '  gy A @  1&k\8` 9I  623 tF/ AVv"2V RJQ ; x}b Ʈ[r chmߤTv  l%Mm'".; c w& ,2GL/RS { ? @ @ 3 ] g g K v\  G 80 Oo c 5 s l o w{EfZ&&/&'n')e+KR9RJz7=rtt;tvCJl"[ \x G//01!2dlA,CGPm ( d] d פ  N N S Z K Ҩ K ^ ) q 7 7 = ?< A r6 t w x ! \ < /j e  9Ak m=  H 3 if 4  ~ 7 ?k T u-51QuP v_ s+!Dp NeAQ~QR(h 9 6w S[   ! ? V ) TyJ]dKddeZfffgMpt-t_#h#$$%u%&zMOF]FG!T.0@0V0i012230lm*mWW:WW\&jy3yLy}  c  0 # Ó M @Y xj x = d 7 g  y C [ }   hM g Ɩ kkkkkll2lY(n - (S yl1 'LOpPOp~*UQUVV0y  [     c 7 ;' ;< @  & w u rd (& f:uwLzz,z{6l: %&_`awbBbhddeeG!)@ع1ުްOߤHVpJL0LxMMNO8Oi!=55 7Z78p rs*tvOH v%&Y[]R΅5ϲӲ    ~z mpT/0 jklMllmumnWKeSjT3z\t=?~xx_&G ( ( ) )N c e _ " + ׼ n    L L M M% M. Nv Ob P6 PV QH QP QV Ri R SQ T& W | Q   ʓ Ϥ ԅ   z  H   8 9E 9 :1 < A3 AC AT rI rS r r s s t@ u u  =  t ^ 0 u 1 & ! \[ ] ] F ! B ? 5E S va >`&ڃiJq>˗K Q ͱ & = > > r r v  2 | F  %Q ρ˻($ ] ( E % ! \ ] QQ U:{L%H%l%%%%&M&&'''''(N(*+ +F+R__```aMa`asaaaaabb b-bIbUbzbbbcccMcbc{cccdf&Dc$Q:zb ELٍٱhۥE[sKP8JN:OP6+&y+Ŭ9678Y9xp qsuhg"q""Z[]/8Η 0E=E+I[*hi 1p~~.CUU5e?9xF\iu{ ( )3 ) b b c  ב  L M Q.  + n c s 8      x  7B 8 :U w \ {  ]  G ! ! \' \ ]H ^J ^z ^ y F G% f 9 g + ^ :%f%&G(*++@aZaaaab'bObtbbbbcGcuceg K4t\.ePkN4RksA<ƨL39rpstOu.vba"k$q%a(Z]]?ΑԌ *F%CU}$o3 him =WxWXPc b b gI >  L M m r 7< V ! ' ^t ^ h s h  F G ml:::uXuuvvv.v5v[vnvsvwwzwwwwwx1x7xQxyy&yfynyyyz z{t{{|| |||;|x)\ks#F0AGt|VQkq#+4 e=U'0>Gu{(%%%%&7&x&&&&&' ''+''''(B(k(((())&);)p)|)))))* * *=*K*z****+-__`?`E`K`^````a$abkcd'd4dZddekeeeefGfyffgg$g-g<iMQ<_ew!(+c Q_tu jU';PՄY֕!+ALagnrמ׹rب3ى )AJcvڳA[ۍ܋ܬܵ݋ݝpxސޜߛ.1al ,B#;eo&Mc2Kc{#(*9jrwlJJCJcJJKKKKLL#L=LnLLM@M_MbMMMNNdNNNOZO_OzOOOOP/P8P[PPPQQQQYQ_QiQQR!5=LQdq25=OU)7Aca@No!l@JPe^¡Frù{Ēī#3WŃ %:[~MC4`4u5S5m5r5u55555555556 6>6[6|677Q788$8889 9_9ooppppqq&q4qLqqrrgrwrrrsss4s=sst t/tttuv5vYvfs/^w 47<\A 414Uiss*#KTX  - Y!","U""###@###$,$D$T$%L%&'&&'6'''''''(^(((YYZVZfZZ[[\#\;\a\u\|\Wy)2;νYυϗϻeК:OUѪ1qӖөӺӾ{      4   > K S e x   0 W l       Z ^ o DnDDEEhEEEF2FD~~~~~*Q^ mGL&Kbn#?tMj9b"7D|D.///1C1N1a1122c2r2w223hhhii2jjjklll5l7lllmEmgmmmmmmmp6Vm~&HTLrAp8?U9=Z!49Tmt7Ro,4+ޞߑ 1PV!M~ &BShSSTT>TWT`TdTgTTTUU|UUWWWWX-X:@elzHOV+F^i>ls3' fUy&wʁʟz˴˾8OK#?.A=s===>>>5>=>Q?&?D?uxx*xTxxxxxyy6yPyyBDGru~(-CWzlt 70CZIs}@= 3o~.s}(>LQu|M0 ' (< ( ) )) ) b b b b b c{ c c c c c c d d d eC e f4 fL f` f 6 L ^ K ` f t { ) H W o r { K g x 9 N ^ ؗ ; G ] }          T V       h {      M M M N N N/ N: N OB O O O P Ps P P Q Q! Q Q R R& R R S SC SM S T TV Tt T  , p / H e G T V p |   $ ( C P _ x € ¬  # 0 } ċ Đ Q Ż   < l ƪ b o v ǿ   " M \ G y  ( < ʡ 6 2 x ̣ ̭ ̶   % = { ͩ Μ * I ϶ / P d Я l џ  w Ҟ ҽ % , . O ӥ ԃ Ը M i H   U 4 s 5    Q ~       K b e i      9  & * / T w |            > c }       J L W [       7x 7 8I 8 9] 9 9 :* :9 :I :P :p : : ;+ ;. ;U ;j ; ; ; ; ; < < E >^ > > > ? ?C ?h ? ? ? @4 @C @c @ @ @ @ @ A, A[ Ai A A B, BC BM B{ B B B r% r@ rl rz r r r r s@ s s t t t> tl t} t t u3 u9 uR u u u u v v. vS w[ wl w w w w w x x3 x  < d , e g n 0 ( , < b t  0 Q  H S k n ! e  - > R u   <  X  2 " u Q ! ! ! ! " ' ' ' ' (6 (; \G \U \| \ \ \ \ \ \ ]V ] ] ] ^ ^ ^ _  Y < C " t * 1 g          & - f   F F F F H H It ? H k ` c j   & l Y c  B ͮ # 8 π p >  Y gww?Nv"~ M7 M@ O3 OD R SJ S   'os  2 $ % c c e   N X{bcbbCjo(e02_ssosL vAa%qݣiLPl"&\EO\u-b P RG * 7 J e ~ @ o  v]  A @ f  ^B G 0k4 yS{KF4Zu$6P ((z}q(R ;xzY7 jT  ; Iz-6 r|v ^7_`3P-P1 }$[ m/MyW f N Q ز 8 @ B c gkE: ŕ &# z,y=0Z_LT' 8[]h o  [  zzz e fZEWqpMߍ S ua v Q2_ 9uu-|Y%jJ% ? L S  r T Qub l ucx S Ί6T|ɗɧ d 6 ā n ό  PW &W(*+ajaab b7b_b]jp*"{S y _ ` ` `! Lϣg& fa t6 e;Q[p ( g?V[]N8 ߩIwߴU c<f.=oar' F g* rT F  y X Uz zdaرYԀk f.x/ b .   AA \r \iwq =dCdzd CZJ`p ^KVv a ^ 7 Fe'Y{;L:5hm  N   :G I U #>< w SS) 91 98 9i@ A| ؤ c:vxeqsC s%-Yf%O%''1'h'(H(w(}(()+/_`Taa8fI'8نٽ;LZoہۏJ]ns)jb*ߨ3Ptt sMnj'JJJKIKNNNPQQMQRTRZRbV"‹%36C6M88 pLppqUrlrrstjtuv,v6vBvlvx "*6@!!!"#,#9$%'%O'w'''(YYYZZ[[[[\\0\]]@]K7?dfo`jw~ 8 G W  D"D4Dg~~~ Qh49K#.T.b/0Ej;jLk=kVkkllmlmmMPpU*-y;E%z;ZSTDTpUVrVWQ1ʢʶp.=5=xDyF|B ' (m ( c c c d0 d d e eL eS ec f S כ J     Z N Q R [ . g , ‚  x S f ƭ e L Y ʒ t  w T - b E Й с Ҥ Ө ԫ ] k  N [   (   7k = = >G ?; ? @ r5 r r r t uW x x G q B z ]1 ]g ]q ! [ ( 2 N _ k C GP  [ ~1(12kkk^h B ' 3 Yc?f1(>i ej v _l rQf? 9x eZ  @c{>n e " , # # a bfU ;C@ # b$ $ 3 # # a b J * L]8F  - K  F3wG S h ? SE S ]vhch ( oN6~ b f s wfHi ! :uvXwxzz{m{u,oy`VaLdoH'(d(+6_`icddffft ,@Cd߲Sg@2KJ$JK3K5KOKKL_LaLMMNObPQeQQR+R;RL|ĠWclf k4n5P56#6667>779oq0rssittuu"Z ""#$1$%%' ''Z'f''''(v(((YYYtY|YZ5Z[\\\]:oqdEϸ?ЋMQ]!ӈm  wE#EnFF~Q~p7=?Ocz=y[/b////1JhhkkklkkklLmk|;iqP(V_JRO}!0ZS%SSSTT4TPTrTULUoVWWbXɼs{T=x[xcx&U;Y+i ) )? ) ) ) * d d e e{ f] f 2 R D w  F   Ne N N N N O P PU Q S) S T/ TD B #  ) ǜ ) 1 ή E Т е  1 ] h ю Ѱ Ѳ  6 k ғ 4  <  G n  2   ( 0 R Z    g         G l   D   7c 7 8 8 9 : : ; ; <@ L >V ? ? @s Ae A A A B B5 B8 B B B B r r r s# sI s t t t t u u u v v v v" v4 w x j l 1 I Y i } K b t E ,  ( ] *  S   & F G 6 J n T  * 01*kk#`VTJyoZ _fJs uC%R ' D   d d P e?Z  Z ! ihT d  è @Yv Ϟ+ c .V? x,MN ;v IuCu @(f6y q < < W   s [ F P ? O j B   t t#Z Y O ) Z P P < s  & y2l OT Q # r E~~/[5 # I NQ~~p T NY ! S N>o o p &C&eqsEt0M\\M:xwY!&9__`.`cdGd~ddeVeheeffifffg_gFw+g؆FxsۭM5ch2M'MhO.OQ8QRDRvîM{H}ƴX47789$t)t[ttu:uuvvv_=BV L!c#d#$$=$~$$%%.%m%&v([])]t]oPZ *K0љ^Ԙ ~ D ` 9EFYFG~ Q{C{012223,m&mn H`ef -'OTW6WWWXX\X_PHXfBQW7x3y/yyyyw-{#!V ) b c c d e f f g gU 0 4 {  J < _   , O O R S TL {  Ť  ˎ ͒  ( R O Ԅ  } -     I 8t : > > > ? @ B B wB xf x x  t 9 `  3 q ' ' (" (O \ g h B t  M    F G I t  ? y N  94 t  t d c> ! ^ ]z U/ P7 ?{` R -8 ]S- )E fX Ǣ < . ] ^ =ҽ` >  7  9 v>(M O . 9 = ?= r t uY u  C + 5 r4{7, Zw/ D! -  |`|  st%tWtu6uvvR# #`#$ $z$$%%i%&r(Z[]%]p] !ѕZԔ EFUFG3 q s Kl x X  M bE O< _ z h :!} ' G č ʾ ! Ԭ _ 79 @E tr %  C M M& M/ QI QW R  u<iIB  0jl>:)6DWS L O-m"UU  N" \  9 :} xKx g1lm>> ) :t ^aּ]""w $-T7@n0ysU^  f Q Q Q Q Q Q   ` : :\ : x l O ? q   T P~ R$CUt P0 Q\ 9>J?  3 C{ , >U{oHd*ZL L6LÄ5#ZE\G12o8 c u  O ¿ v "P "] #M _ _$ _/ _6 a a# L~I g R ll~ @kvv2] wk# # j  c ˞ ˩ & CRv>> frC s wd w| wn| g 5  ~L)74iT - P S@ S P ! T Ҋ  q r x  D q @ Y?ST_TVbVnPqq>X& ) Ӱ  J  ! ! ! ! " & \C ^ ^X 5 A Bn u 2   ffgz @pSTITRX,S ^  P6v @ O y A BA BR :vwwxDxOxUX;Rtvm)_k'o(_`c cd)dgNgpGHp $լbe~ؠ'۪ۖPܒ6 |1J,JWJKLWLtMMdMP$RRGTl^>Htŏ$457'pqquu&uLuvWv&&#^ q" "*";#=#%'[]]^hHҝBӡ&   V `     8DDDEFFA`u-.m.../020;0>2iijmjjkl-lJllm*2DH '߂J`eZST~UzWMHʲB=+x[z c& d d e f+ ( A _  5 "   ׳ N d     N O P Rv SU  4 ţ ǫ 8 ̪ M η ] W j % .     1  7 8 8 9Y : ; =1 ?H @ A A@ AI AS A B B r rn r s u! v $  6 z  , ? ' ` H  ; W ' ' \Q \m ] ] ^ ;    2 G9  F | 1"kX l r s2(qU i c ؆ " " _ _Zq* OUh 'y p %,l`|7777  8R8 D  (' gPyӐӥ  9 F J W e x  @y6G[OTRXşv*#7>|jf:9E`lyq @  p  o z  SU} L ='v! :Ѹ   'l vvv}#0e/DJMOQR)i7Bu n$ZvH1bm8.;˱jN=4A: )] J 7 N O] RD Ϫ 0   : s t $   uyyyyyzVzLM}6"G#2ZK  DE~ko "0=AJUhK )    m O S " c x  f S P|;X J Oi 3j  aQRF. ) O ywlC-Pvx8 )c N svwmO ! ov&q_Ph5)u\SN'dd0(l d | R5  8 Bh Bx  & eu e 5xxNi26@'' )0xxylutQvE#0k ҈  yy /   p =D # af an az a}?xK q Fz &'!yZm=j ư f ; \  ,8   X f M  * n q \ * O$~S p P  # %%*ޤ o + f&=*֚R6 8[MM d7t&ZZb/hl.Q ( )  Ͼ C l t U  &U  ;ŵ9m2Ү q {]lWN Ǭ J Y 9 \] W ku )mMP8rutR%V\4\s "TS]- A O@ a > B: rp ! h y:{KJPC '  :. ue \  IaCUWe  h ϗ L Ы о 4  q x  K  E 8f :{ qmx) 1 ʲ:{|a|:8w`cd1Qf7ttv3  O%&~Zn^qmno|,X7{Iy ?[ c d g- V  L  Ƌ ʐ V ] ̸ ~ О f  ? w]   = E   ]/ + 7Q^^ \ X q :ee"e֠VEz7 JLLN*.u:AN'E]` 2  ..aC    O; P| T > A ŏ ƽ L Ȝ  a    Q @ rt r t wR w w w w x$ b  | ^   (N 8 uנd bDlp֖׿)f Tz , 1Lt%F  % % d d9)989Cx*`? ;g"u R  q r r) ,&k&&FdӼxFy_1113 00n01*1/'0UZQ º [L  ̓  &  V 9%Xw1or "+D=\Dp f<=5 f* +tv.u 'V tw )hX_cdd"dOddeafpg9-9<9G4#||_GxyE f S q4 \z f f_f88s  #$%[]jxюFNGNFp8022nRcu 9VSSQW+EMxy$yny f q g q ( (D  ]U  c c e= eQ em et e e e e e º %o %t d d d i f ֣ B7#Bc 4 qgY Uy5ER 'K 'X Pdd"#&=|ђFRG222S\W/ f ' ' ( (H "    ϲ i %X % \g \w dc eb em e| e {+xS\ N= % % d d7TrXt % % d duHuuuvvPvWvdvz'z2zzz{{%{|K#*6X;2Ohv?"LkLN  S;Zxx!x@xXxnxxD (D 3 F W “ ˱ Ѵ @ V ( ˢ d%uTu!z5H9rW û  @K ".r/p #x a[}ssޚrOXR_8qqrbru),~#'в-FB12Uߏw} R X  Q Q '    =y = >C ? A) IrqU* ɰ2 vg vp vw \ wی\ :r ;W =mґ~zA f ? u Ywp  A >B " r2Y44oss-B N4 >N ˣ= C a> #f aC  % eK EX*B/!F j  j $    2 Y 6um  Ŋ ȁ |V;Y + i A C AFO6Q7  <vEH S4 Ƃ(d2 ]a H d1 rss{J`jNjVh u  ' SG!?n../x  r.U! (5 zV8Í: =Zg %L8[_9 1j% j   <> =GJj,jk7kSk N;S ehFfvvwwGwyz*)l6&.(c-ee5g}]u3V3R0Nܼ-ߔ-n=JKL'L^M6MNtOCP˜X1yĹŋŗL5;68hoqqsmttuuv&3 }|[ )E t#4& &T'+'(Z[)[{'^еpӏ8 S   \ v~|']../01,13kknJ'Sވ޷Dt"Bd(^lkTUaWPWnWXFXB yen Z )~ e e5 e A 4 x  G / Z D MB M M N N O O P P\ RX S. T[ To Q  p ;  s L ҃  ӭ m y j   Q I , Y  \  7 8; 9+ 9p 9 :! : : ; <& A s t u> v) ? ! K v 5 'g \ ] ]   ^  , `  $  p U $z b $| b 'On:uuuuwmxxyh\'@T@P\h{%&&2&?_`c3cd?dvddeNeeff%fYffgVg1& mU`uߣ3ct.KMkOOQ&QQRgX` d)ÝD=8uƤHrv4q56 6X6\7D7b889pWppq q~rr)tt tKtu*uvvX4PGNW    !#T#$$m$$%%]%&f&(I(N(YYZkZyZ}Z[q[w[{[[\\2\Y\]]C]d]r;ншf 4?VԈ I P   I `DEFHFFG K^!i@<Mj 2k001u2|23ikkmmn &*~L=Q oxTTVW%WtWWXXLX?KG0|;HXq* t==>Cxyyhyy#2CKj FX#Z) bp eP e f/ f g g g! gE k : 1 ػ , N   L P Q Q Q S] Ss W  k     ' q  i r    ] f @ 7 8e 8p 9w :f : ;K = > > Al Be q s u v v w" w8 x^ x x  m , a s n } ' O   + a ! ' ' ' ( (> \ ^& g g 5 - d & j z   F F I{  d  . i S 14kj 7 v|zaP""/B W\ Q Q Q Q Q Q  $ w [   ކO$Q.IV6 / 'O '\ 9/; l ӡ  W0 q J&JJ@ |`xvJlmf K zBR# hYlEp [L At ^VF I fgps[s # l  0 Ky > yQWd J6K|Lc`Â2q8uAvSq|" #&(k[\g  DW]hr00wߖS'SV>D ) c$ d  rk xC (1 1 kB 4u R ( B ']  Uv1<ˏ= O R : ?F B s%}?f d!!R  w  .d1ж wLcX Sn  H LA ů c Z  .l==WF_%FEpTV>uܚ&  g G/p œ1k8 I 2 RwYeGeP<1xm $>|U [ 3=  ^\x\`U.ILLO7MuP@([['Ms1Gs#.S e j ѧ f >   J U  8 9U ?Y A A A ! \ wT3T܃ܛܨL-г  " % 1  7Z = ?- @ r r s sA s v vvKP@o : 2S$S& @ y SiƇ z N G^ P T{3gXgd I /5tp  2WJyC0 <m ne : Af Az A A8 )g7T ueh O - ]PzC<W P~ `C`]N9ZPm? f[B36k'ZEUV d  NF T6  N 9c ?L U <  p [x-qL2Lz g) ' O wOlvx de J> !X (yiѧ.1p  D y##$a\RӪ ( 6;@ = fu2zA=|ٯ8" d Q){@߅ Sg&_W  _mV A Rv wwToTTV vS RނE%i _  ! 'E \ u n " `s  " `z e> ( (N Q Q ɋAQ%ٿZv9vE  ;0Hh c Z dk&Hwyzf[r ss3s<tlttttvv+vSvfvv   =z& A$Ŷ ͵> Fƻ '[i AG [2Yp S|T FSKNR"btvO>  vt V  bq g g 8JQQ(77uzuuux`x&cp4`| s E{K C22!m  >#* c eo e  :& :> # t;۾ 7 r t-J T 9 : + c e5zA{O Lxr ] s yW & wr ''m|>ק(*(/(4(9 ] ] ^' ]c  N 7L Ib'( aׁ\< Ş ͉ : F  G ]f'B Ix ? ߦ8F8ulq<B)   .o ^w488 9 Q  " Z.iojjjk k w(% s+!""-'\DEDDFE.t6 1 8|&ta S<>W <  7s|)||nX   541LĂBpjy> d sh R)8i* >^NX (d-djk @J~ ;#>&P >?mMP wx!$[+ 1M^&u M %%^ acc^_7 M MK ed( SF ž 'Qs _7 d ^p ] u> ::hbE IX/x 5C7 Sw{3aTF4 ' ( :uB%j%&K(*+ +Da^aaabb+bSbxbbbccKcycef fafg$ O8x` 2iToN8QRowåE@ƬP7889vpsstSu2v 2fe  "o#\#$ $u$$%%e%&n(Z[]!]l]zC(ΕѐԐ .EFPFG)GYz(PHr:s0223$himnTew ;X%EASS:SSSuW-W|WWXXTXGOxy&ypy*Ng b c f gM  e s B آ    4  $ L M i s  O [ o U d t q + E ? Ǒ w ȯ ɜ [ 9 V ̐ Ӌ Ӛ $ 3 B T  v  = 7@ 9 9 9 : q q tT tc t t t v v x Z M g  W i ! ' ( (F ^6 ^x ^ h w l    F G# l 6 q!D e' #K4 `A`[Ã9U]|  ~W''1\ * h & | z  "  =: ? GKI0Kā  ' N  \k=.   5EÚ @`+ d du B!D@0 vs#u$/&X'YZz.///08ijk2kl_lS )P ]$ i } x9BODH ' P4 T  8>&e%deNN98s#%&BZ[&FH..,1G2llI6VCy]c f f ر س  ; H  BL xB 'D gn < IS [ 2 \ m S  ^ z'()/6[lE6EPlWN ) t   F [h9' 4n%>Z A7 Uܔ b8\ b k!_| R 2 & ]'g l L L  ̆ =  &8 8 @  9 uC[gv} )ad$j Q ? A E:ET ɸ =- d7E  ]$h f N z >%"ڵn t }f؎ 0  P  J] FT*d_,  " M Ow;T2o[ J / 4 + F2Š Z X \O 8())Q }13161 & }z`Qš  SS 1ةP ۫ YP Ѹ ;t K ȇ s(x׵ |w% '~a ) . I ? e8 sm9 ! W 0 d / :  5 \ 6N661 F HT/0112lwl ;xP|S// X R,Pɣɰ+ F &I8w?= Wx6%Wf K0 <gd_[[\1]B 1fL[[[\]TZ ; q n  k 'v8d%  B t! 7`sxs՟=dkNkl q c" &1:  8%Qc1f#IwE0ڍ3  0 : >%A\ \^L w (]u'~ - 7 s sN$  Ӹ` , ? >C7Jc 8 @!'())}(v())K%%(&`-`SFN  ; ?E ?l u u 3    J : ; = 7co/Rl"& T) : : ;} > ?ޑ = ? B Rh 7  = >Jkg   ; ?b u f ; \   :u ;Z =Y  7   B \ M @ %=&'wPo"xa (W ( (  r = ] vyL_`!`(m4 +  i(x @{&m0޷ Y5t@QZzEl)eT<Ƀ ) dD O SB S^ ! ͧ w Ό S   A X 7 u 71kE} ͳ H  0 P ]y ]|߭= ( R 3a/P"+E  .SuMun`rU A A Bm'*L \7  m Ölx# d  hh @ BK4W'9 W P`DKPտJ7R\`jm6VW ڹ f t* t u &$% %~]VE;HQ - ' #-$ ;m 3  K }T g  _@ _Z _a 9badY՝875yF A r ?* ? ? @ ? 4  ] j F 1.kdQ05 "  O R Ѫ n   * a x 8 z A8ם AZ BN'iN% U ҁ  i ? v v1 w- S1k< > >~Z G`sV GpK)6JW )n \v%3%ϛ ! ^ Aj A n  !ӷ +,JKMQ 0 d{m}dt(F=j d ? : 'u = NNNxwx z T D s (o(~ i ^'9 @ nuێIX ̳  7rR7x5B'sOe  iKNh…q|v?!Z'(   O   SUcyN  U Ȋ ˈ  \ <  8 ?  * uf @6 d l ߎx e f qwbZ[7\6   MV# 5{5xj5=6<2j ; x" 7j71lJLRN(\JKs5xxNUOj y N1 k?g  v&012D9 s E L+$<   qJG\ 8 \qiAjX <My"C#\ A  @}2k0aSS vy( n8 $< belNVؽ~SM Ô tqqs(Bphppppp+q6 bcpBm>+) AH6o6rH&3o c N B 6YEu||b80"a Q Q Q Q t u\ v@  a *  +!3C |1rTGQPn =    & /    g    [    * d dL j ?A$> k vxrEIw'xuӛwx~{2s ($ ( @  e?({Kv b  Ċ ˃ k 9 5 : @  * Qo~l$ j  / ^L m= ) }  @D @m}#DQa7 fgyxyr|$||0xcon,;W6 Sjg>* j   H T s 0 g g g%)ix dL  (faf> u  [ ~  LUOupppq;(  % s  = ?D ȶ ^$ ȵ ^< 4 1 ͌ r     tm (  4 { 4 n .  D `l/ ]T 7 c S ų A ) gH ME @ = stG &>D plވ S fLT> f f g gQ w ؿ I 7    IN I W p - ; u 1l> & %huZ R R  Yj >>!DX t?_c \"#y<LxPK @R ^`XuwyjznLX M5vzSz\  'O Nx %E`= k KQM9=  ?} wgbh\} #q'U .<@OB P?h0 Pd P Q| (E ( ). S Y T .xz />÷ B}  /@ ei i b({{h>v 20 eo h// v  77 7PL$JN6 rZ =<J2 =bAg _3  / k 7 CK 2ɁlT  sK N. /l Ķc+ in' ~& / 7  ѫ 7 8 8N 9 x F  8ޖ  8    7J 9M  K/ D ¨ a!BTl''''(1I!YTLTqT N 0 0 Ґ ]uYv94 `JabQ4/nY1T'`d/ J$x 9 "ˊ ǩ v h+ :Y ?! xxUx AJ 9 =l f !Dt~.0j"ll{ OV jlO~`.{RjdS  MwHg N d d Y t 3 ` ~T/ O0Nv TUFv ' # 'N\j N EO)S  ª _ Y h x / C Ǖ ǥ  { ȳ ɠ _ ӏ Ӟ ( 7 H X  ? q r s tX tg t t t w k ^:J w+, S\9 V s ʱБ 2xaUv gr @E܀ e,  e>SK      M"BF \uR K ?u @ h ` . T=   ' 9 ? ō Ŕ Ƴ  _ O 7L :S @ \  W Û 1 J Ǩ Ț )   ͇ o  8 9 z ]F ^ S^/OnGbu;e ` j ؍ O t :" T  8n( 2s <I \ Q MK˘ ]O)m gr]=|= ]% ۰ZQ#Ŧ6rg1= e  j .  [ FrmD KŝbkJk` O = O   8 u "  k  9fOc  c""" ƅ %-%2ܻ=  F HqI7 7 ?K&O>)l  ^lsw\q  q"\ymppqqSqaqqqr7rrrsWu.^]& k vR H BxR(Ma ÎI[  Ҡ_ @ K @ @tN\9XtE in Æ X 7X 7 d  w+I 9 mK88t=[o <  >/֒ ƻ  t wQ  \$qs&S Қy7 @ dsepXp]ߖu;P P\r O? rjp! ^`6 x =/?ߪ R to » o v p g g g > >NJoL` vx5fHx (H @9SYHNNPgV7rf'WC- e M| O p @y ^Tώϫ9o; Ϟ3:?v  K & ? ̖  9 9 9 : S D vCzDz~z{_egs:0߳oP<) t2Tr>" "$%IZr]\GкLT tDF'h)iijbmmqި޹ekSY-ʧ>>xfxy 4SM= ( ) d K C M N â $ T T      =v ? @ A B t u  ? ]L r g V3(5(:N7/  >ha?`vxyxz{{f<|2ݟJL N)sst&\    42o21k lk˔{y M RZ R  L  F 8- 82 8 :| A s s t v_ v R O ] T 2 PHQQ<'/Z[W}_U1.13KD| G z3NĄp[$I ( ƨ {~\+b@T ] { F Ƞ s p  ^ r F ! ?1cO%t "$D0%~6A7y wqxP9T#ԅ}.I1@Q '  7 ? fq~OJOQgtu vv#vir&Z:60 d0PTUUWn$ O 9 [  i : ?a? ` , fb ak f 7wN \ >N' TV, 8| ! \uuVO#b6p772 >V$C"v j D u  * y g < =T  = aF ú *>0D e7vlx>4 'v[ - y\$ b fWM < 8    Ę!D    u8 n #vьFLG22 7SOW) f ( (B ~\  g2# y&QPTo u u \3 ]IZY$  Pގ1  ^ ?eoppqqQq\quu]F0f    URVTkV Q F O]s-e bc֝T Qw|fb9}P>7o'[T`#T   2 Q Q Sg K ǵ > /  `  J = ?N r r s s( sM t wi U 2%%&Abvسܾ88Ho ot?MFGtkA˯65 d Og ˨ β Ѧ > B ]l V k uf mvm < Z o H " `N2bh-6 L 3 ΍ Ԇ u ^ F? " `Vx)eP94 . t " `S +Kz KNPe(5~55q$q6t!#Aλ}~b~0>`vmt e { MVw] x  8 ' 2P W : ?G  r b N3FZ | MppppqOq[q`qqrrrrrrr8NX } g  " 8 N  }  < 7# 7) ; <4 = *  q = = #( F Z \ d    5 7 :7 = >M B B t[ t 9 =  M ( A ̘  9 9 9 : U Ǔ ȱ ɞ q w ^8p|uoumuQ TF    ) @zʕ|c|<aօ'׌);  A  ǻ ȹ ɉ wf w w b p  l |  P g g g:s q @ 9 f  ( 3 ʭ ʼ c M    J A. A AD E  A ->|A|:   @ Uc% a Y 6 )I2  F X բJ=zyP ]N >    d c~ c f b     " 5    E q  8 9 9 :: = ?A A^ tj u ~  C L :  7YW+ C  7 ̎  9 9 9 : w K ^ #s 13pBO 89 Kr Ph P QR V $ % b+ d[j #   / 8 O > H ħ Ʒ  ȸ Ɉ ʻ ͏ # @  N 7J ? @G @ A A- A A B q f r L 1 w  o Bj (']۹7[H   ' 'MO e6 Z[[]n]y u  e~uw6xPo 6 : T RT 7 8! 8>- S{@C#~ g> 3JKMNV8WUE>,vW~ c O P^ S  @ ; = vC` X/_ bØ Ժ J y7Q?Fz ^VW=   6WH  m#/f"U u rϠ f M" bt1m1 *F&01 NEkV[h (~ WHvvS=T>  ce{g c _J J|[z5fvZ"!5!e\m    F  ;~S ( ( )i ) ) 2 ] 8U;  ux!O>;x  br P!D# rL)f M: Tx wwSZT= NUq ~ SY'fğ7q:rr#YfYZZ7\ r%1o 'fo 19k0BFLQae./8/1^1kllmncߡU ) ) * ɺ ' ' (+ *  n88sLDn60nPasTS ц =n ߉w(\ 6 +Lufuv\h=f f < l 0ctamPH 0, E 89!KaP nٔ [v1~` 1 s  3[ aV{ bw Ň \ k ]C  4 Ԫ #} d  F t ) 8Ҋ@X (-#TN Ű w \u8XO e5 3 ]i d e%   ' %[\ f * e ʊ  G 9 :( u ( > lɾ X ! \ u~ }iW @ o h ʞ p@u5' t5 ϥ V   < @f BW -"D  @ @ A' B r B \)ue > ttsM amúsVXG#w  † B%bٝq8z` bg rJ sm tA:+<a  b w_ w#  w R  ?( ?} `\` R<; /w/012Z&r х \ ь |i|e7 q<PZ(aBec R$ S S T:  ; b  % <%&on%  c ǘ  7 9 :5 B B u w ɣ & x R G ho b f R W w s/v@wsx{z{c7ef)P?]7tvI"$%'>mF^F2&NyޟUUh=< N O~  \\  ]  g ̤ 7 7 9 ; = ?? t c u  14QS r _g':>rE_ -VxvK$gp5 > (* ( _  ~ 'Wnc   6 ) ? 47{r $ + G ;, J [~uwC^vL-N ל צ ҙ{v.J1Dv= e e f7 I ql[X[vu F>x 972Q% ʷ M 2_ ^deJiRP7pcq [  |Ff[kx"TSk˸0!~ ׽ L G   8 A r t/ uk u u \: ( C1kkN{m&c)S)*Wbpu97> ' > r s t= t I  ] ] ) zLgҞҨ {xyA  :2 x x \+ IZ @HJм> S s u  95Mϳ tL&89" Oef;1ww @H8lOdO{Q77T66 ]y  BY %'llR NIvy F ;lX A [1k5 % E w +rA] / | ҢrҎ ҷ A wTQ  r] u~Q!a  p j!P# S 7" O/y"{Kg>TW* ‡ TzB`YlJxr 6 </203.//0s0011um' < ~ 9 M( S0/'" ̰ rE ^wMΆ xO~X ' O77* z ) X٢Z ) @ 8 @ (/ ( )'4f _ Ē )O s*ʑ 17lq P P ?dܭ6:1D>? ' O L3L~6] St&a-Տ7 ? eՕ*# ¢ tj O1 k>J ͚ ?1 M M   x8!q  B  giB/oI  . h @ tx e " " _ _ ` ` `$ `E " `0 `:] T !DO.M.Y $ ? j " _ ʟ T 8@ 8l|e!  h9u:bab//l  " _ ^viK $2!,L fG < ؋ W "G _ _Eq e> A Bv{w8qsIuZZV/Z0wl ޛ | u c J ||kG QQQ xv ¦  0 B    w] 7glu¹ {{.{9{W{|&/Lj4@Zk*    NN_r~y ; z   Y t X±~t V `qSJ  +cy& c.v~94K>L`E">L}L: )>   ѱ ԥ 9 ' ". 9s?n86a66l  ;  @ v T w %f dr dx dx shw!$ )v 8"DŐ 3i|`F&`? 9 uޅS_ LJ;!DSy N{ x `RE ˺ 92 :3  %[# O O ġ ] 99 9 wP x9U a# fD ]Z'(`9 c e@ e $ $ b c c c @|SXo  KL   51 Q Q L E ] -/40Sv-PE0z q ˋ O Ԩ % 6bGPzS e     J N0 Np Q x H7  }|m %ach?9~10 7HM5 =B _O \n׼X FT Q s ,^&;_TCe.fNMMTP)$&[kHg m  P 7 5 , Il[a)' Fmucgv ( ?# Q /@ f $G $^ b b $e b h $I b ͔ wD cf 0k| LT6 Ĝ  YYZ.[U w Avv'G'\a<G۴N JVPrR6wqu_K$J''Y\YXt} 3 E+EE]2S8SG߹TFW$Z/GvxL^%" b g  5 O_ O O P> PO P Q Q Q G S   2 @Q v v   ( ! ]'  ;9wpY^m5i5NU GY՛4ߥ> > U yy9] tƋ B'x : {P  Z X %U %_ % b c d` dk eV %W db )D c yd  w  d xFlW`lo | 8ueT# M2X ) ) ˺P{o O& O P>`No34Zd YW Һ (  ju%dշ ߢ56 Y\Xv :GpY  P Q Q 8d 9v +ZJ7WrEj-yTS )r  ^  m  9 9 : = > > ? vF \  _(5Q YZD E p  V <\ j syqr$s s9    jG -I{3,V߁)IoJhJK MBMMN ONPPmPPRIkOUp{ÑƆ+(1889cp pbvev~qFhu !8"Z$2$W$$'g'(Yq[h\on΄ П1ѾFdҦҵ%KT  `  Z   Y {     0 hE8ERE\Fleov!~&/0112-iajkmwmotyy!9loށ:C9f*3VS 'iKSdSU$UVKwbH_K`˷`^i;MT[o 0KH>,>6>o>xy/ F} )z b c c d e f g    /  & 1 6 ? {      N NV O P+ Q$ s  1 = T Ü ĥ Ƨ  g 0 _ p y Ԡ q y          % 8 9 : < = = =W >a ? @L @` @ A9 r s u+ v x x x x w ) F P u 9 S [   " B \ ' ' \9 \t ] ^ gx g g  / } b Ie ' v K H 1kkM b v) N B 7u =7 [ 5 7Zvz (~ "< _ "> _>e\ c %> dF %@ dH !D` k RWd> UQ e M N{_`e`<p{6ݩP.#6_6"(Ux( ) di e < Ҁ   $  H 8 9 9W < @7 u$ u u vP vh vq vx v v v A , ; F _վ FfFYTΉ "  ( 0 Ƹ ͑ v b @H A A ! \ g_7o ו ״5Q5551 e+ OG IfQ ) (c(i$[2emm * р 3 8 s t t& t t k$( u  f  |||oB y?* =$doeef{g*NyRy g: n%c'aaab$b PNũ666pA*mmx:Ru c    E Z   1)k_@> : x8Q(hф 2   = r r7 ! ^  ӿP2 n`5o5z|  { KK ! p oRi?>3V d e34mu'7ޟ%Pb Kd9OlR\"( X  A BU  _X O[ [ t   ( < o/  > a $]&Ib W Ɯ Auw3wxx<xLyyyzjz} x }w w{||E{^BPX_`ddfegR|:~ܠޙZJJKeL4LLMZQ3Mģ5557fpqqqr%rsXvMvLO( % !"$']Z,Z   *  DFdF~FF\,!10M0iLiikm91<?xޜ\[m~E˙qed=P]M$ b e e f   ؕ  > N7 Q: E # Ě N &  }  " ѐ ѭ  ' v       7 7 8Q 8 8 8 96 9B 9P 9| 9 9 : ; =d > A v v 7  F 8 G r \X ]P ]k 5 m ` m ; ) "I _  )f )M8G{0q I5 sE&_8( c*+f xNKsLI N  =6 A% w/ '  \ \ ] ^ ^ e a{ qx_KMm2  o%7%X ? b݇ [Em d= e Pw + x N rY )V PTf˧  xoyG= Ma(]8919y O ; D{U8, g $ N Ng 1_dkefRff-&y É ƒ \ I @ Bc K  b  "|8{6d7o)V fp fv 4  P Si M  b  L ?P r r s s* sO  . ; <7 <K # aU a usBtouvq  "  T Aa L-11g db  > xNJ ) B xy) ӣ%JvK/KjKKKLoLMNQR%eA9u/} 3x;M9%&&?(9ۼJQ"Ϧ1zFWM=?6 I F 'C=$x ˅vTnb  @{=6 PIJ]J`JJKLmLMMMQCA+aŽň549rN6KbsDZD dQ [1k b b J n W m wJJLNFQMQ4\.m $   $GS 8ֻ Sd : ='  0 (n   q s x d u x Ǘ w:1M?aE;Mss $) 0|gU ~ A [ , " 8 we~ 4/ l:o dr N 4 ~|? w,7vYZ=3 zɐcC  wUx:{n`4؍GE KOQyzYa3> alKW=> RE  [ ˙ - ?2 v9 O T ; ' < y!DK \ Ӂ Ӻ 7 B Q _[0j i1PB ?QgQ u T "r= (:ӅҸc ''YYҖӬ].Z\`bfhb\{ I ! ! \{ \ ! 0 t bu@m%bbcrchTp"*0889>9oo!p"Ύ 'FzMCcn ' b cz QB  6  A nu&\\ /0 = jvvvGvMvvvwpwwwwxBx^xdxmxxxxxxyy|yyyyyz"zLzWz_zqztzz{0{y{{D~|JKKMJMM:<Aħ9IZ`w^5T555567=7hppqqrrvsKv8R&3RoMc &'''(z((YYѮҲ)ELӂӉӰ@ X  ~PL Ukieiijgjjk%kkkll>&4K $UmLWby0u%A]wޝޱ޽.rt4>STVVVX3(hʝoxy ) ) d dY d d d e' e 2  R   x     M! NN N N N PZ R C   " %      x% P Q+r''vvw:wx5xvxy$y*y2yEyyyzz{ {Y{c{{ewNNi%dgqrB`i&^~~jCkl(߃:TTYTbTnV_2ɟ ) d' d e e  |   J N N N <=zL o)qs^ A!&ZD*E &  q v fJr1>-h S $ D S =iq!!DvD}Vz@v U q  x{:ζ N!fnu["t-JjnlZ.HXN ~  x  =N[{ {Zvips@YT./-0 x/[ArK= p NAiKW#IXE + >G f&_ WMlMqvk ! \w$dF # : rW x  : ~݅¢Ѳ )7 l p Ϳ r s~  556҉ 3 #v fM s7m ˟ ' / ' ) |  @Zsws־JR kegG-J""1 sDDFWCUxa q  T › ;& ;; `'T`8pJ'u eU = R ǡ t >$ H q`''IJ# x e R y # S ʦ.0 RJ T   7 w%fƞ a9IL N1`mĭpq2qJ1oH +3K P & &v Զ  \T ]s / `xk W x ]] F "s8E  u S đ wTp a 7׆|UN Ł ŋ  Brey R( ` `tz An&GT 'M 'Z:P߆..9((- WJ P TJe y/sv"&G0}P3  } ? / P     g4gV{.J ] "o "q _~ _ _ _ "s _ p0 O` O O``ϕM7!^dj%6xj@  : A A{ PJcyFyY[,U68?}r'KY)/>  )% O P Ʀ    . B N # $ $! $? b b; bL bw b 5 YYZ1ZA[?\\h ] 5 # b bg  ( :~t Z;W@J*txI i %D? ? / ȼ{kuzO ) @ J5   TM A s  !%&*ޥv|vxxy?{An`beg9e KQ}QQR' g67ou:&aZNZ[[εW Y  ~   E~e2|./=m7F.4V+y ˤBNX?Pi=y:s ( ): )[ b e % I * b y NO N Q  Y n  n  @o s v h ' 1 : I  Mta!&- 0 ʣvvTvuwxzm{!rp_aad\eeefBgAm.N1ժWCoJMOKOOPPę+MG6@7@7qcrstuvva9o  m#0#&]Z]FуFJ ; ).-.<.H//1H1X11kml$m<FZ_j c3-:U UUf&e˰#2|Mxtx3?-x~9 ' g@ Q   6 O RC Ra ø \ Ƥ Ƶ ϩ  ҿ /  $  ? 9  ' 7 8' : << = ? ? ? @ Bt s t <  ! ^ # , Q IX I]   cp)O#HmM  > 1KvR.K%ZuE]  O[ ͅ w?4 br b b c e6 fV gNv;wwawkwvw}wx@xRxyyyzKM5?55sQsZ; J b !;!B!T"'.%0Ҷ    ~d~1BFI."hes)6=K:C'155^o37 O? ?!y9yyy3 ( ( c da d d d f, f?   3 )  M4 MG M M N O R '   e  7 8B <( <. <: < < < < < = = =I =Q t t, P ulr M Pn Q Q " ^ _ _ > { Β Π j  " " ^ ^ \Y  $ )+   uOv4i0Z F JMu!$@nDS} 9 MSs 4uJ| !W@ u{MH   !"F&әD=D/0ipjYjjjjkk-Zޣ2 ~ P  # a . [)''޴ )  # a!    E N2KN5q5ttv vu-X ?T NMŻ !d''(YYi &_lҡ5 _   E   :% bU 7+TNw21P q  0 .//#+$:::vQc&4}%I%n%%%%&O&&''''(O(*+ +H__````aNabataaaaabb!b/bJbWb|bbbcccOccc}ccccdddeeCe(Ed%S+<W|d"FBbsׂMَٲiBۦF\t!F,]Q9u8k N<NgQ>Q]Q{Qe/N{n¯¼ |;A4k6K6678Z9l9zo/p"qsuv2juii{ N "s""#Y^YYZZZZZZ[]0Ι 2 I  EE>E~-K]u{b,/U1hi klHa% +/EUU6UWzX=x=>?:xy Z]Dk| ( )4 ) bi b c c d  ג  L L M OS PB Qf N  , ? B Ú   5 ī d u Ő ş ű Ŷ Ź ƾ M u Ǿ 4 L Ȣ  ʏ  U  ͊ } М Ц а m  ӷ n  b     z  B R 7D 7 8 9J :/ :V ? ? ? @ @ q rV re ru r t uG u vM wS w w w w x% xI x} x ^ | c  L ;   < D w G w    ! ^  H E q } ! ! ! ' ' ' (: \( \ \ \ ]I ^" ^K ^| ^ i {  ; Z V a F G' Y a p :  h , _0k+ ( PpE | AX :X %) % d e!  %+ % b d e#SV b5 <$ <1P| Ty &  f f]fL @ ] f30 & ˼ h  A x «z>7e('x] sS49POOQP1w1{m ffV8;      00I{m c P   @ L $ $ a| b9 bJ - HI a y%}%+Waaabb@bfbbbbcc^ccdf73lKTNOAN :R}6889P9no,p1q<qg&2$%E Τ5Сh =  yj9V.02iik]nOUyˑ˳l ) )Z b c c ea g   ׺ M O P Re Rz   7S : >i w, ] ^ g _ F ~ GF d#?t& [ u R TQ=j ä v 0j b=dƂu[ !~"'{ DWyy wޙ ؏%%&*ؚ%ټy7b[Sw 2cwZvc҂Ty _ d D G ܤK? ̲>T*?h  PLEeh :yz{q{|{Z`/M~5677s&u|% &MYӆ PL> c c c d d d eh h M  ^ v  8 L =< =N =V T yyP/c9f+ e f2F$ $ cm2/r = =c r& rA r r uN =s / r $ $ cz:v,v3vwwhwxwwwx xx(x;xKx[yyyyyyz{{MT_%VM  ƾ 45F5rs V M !Q!^!l!#'YYZ0Z@(8ѹҿn l      ?  = D~m/? zIQQemFp1K߇Z?W9 SIV(CWIP0#,5ET^ʣyyD c c dq dt d d eY fF     .    M1 M9 M M M M N5 NW N Q% R R Tk Tr #     8= ; <# <0 <6 < = = =# =* =2 =C =F =X = = > J " $ $ ]W ^ ^ ^ _ `# b7 bH OqKKM8 O 8  bM7LJL|x_bHJmJtKLM(Tl.S0 0 uPW Z:u<$xk 'Hd<dVdg EvUZi5e557 0 buv iV H W $, $ bT btSt# byO&O(Q0Q2s 1 3 ULi d7 f \ ´ ť 2X*5~6 }!D ?E Ns w e wayOtC F%nUl f   r IjSfv' ĝfg m KUVt M b Ti  ~ U * ϒxq+PeBg gYRNƗru#$2иN(QhmNn{U7ʦ˓>? ?sz  v   N А u xk s ]K / .  %0y2NjOŲtqvH\/ `b   *ާ b 959OO\ 'U 'b%|&](*++Vapaabb?bebbbbcc]c6aLNL|88p0s sDts "Z Σ <YiXhi\mC`OS S[2y b c   L M q Ņ  j  ! ]A ^b ^ ^ F G1:%d%&E(*++>aXaaaab%bMbrbbbbcEcscceff[fgI2rZN2OQ(QRiqß?:ƦJ1jx889%9?9ppsstMu,uv,`_  "i#V#$$o$$%%_%&h(Z[}]]f]t= ΏъԊ (EFJFG#AStCP{"JBl 4m02~23himn N_q5R?;SS4SMSoW'WvWWXXNXAI2~vxy yjy$R Ha b b f gG m < ؞    . P   L M c m  I U i O ^ n k  % ? 9 Nj q ȩ ɖ U  3 P ̊  Ӆ Ӕ R Z Ԍ Ԕ   - < N  p  9 7: 9 9 9 9 An q q tN t] t t t v v x T G a M z ) Q  c ! 'I 'V ' ( (@ ]5 ^0 ^P ^r ^ g g g g q G f 2 o |   F G f Q 0 k wP; T rP r sk s v- wL x5v%x 156667ppq qxqdp?'//l  ) ) e ' D ! \f \ / QzJ~5w{K5[5q  b b d N* N%?qprހ  >i Cx#t ?#.5C <I !FR w sݐ F G`R:/ Ut u@ R.yIyRyVydyg{hGk7hl|.Ip%S``aaaac>cjdSd[dmddddee-e[eef0fAftfgg(g=g?gKgmg~M0SNK^bJ"J)J5JFLbLMN[NOIOUOOPPPPPQna $:_fwÁû(@Ę(rŒTƎ:U45.5M56+7789Wopp:qr<sssttBtbtsttu uBuvv`vhvvWq "(""# ###/#F#$$$$%%*%t%%%%%&?&','(<YZ9ZpZ[[[\g\\];]Xx -ELU_"F/TЉУШ);KvѠDYIe  ~    cDFF#!SW\: @X .=.G.p.../c/n/0g0}00001 1e11111228223hhij.jjkk(k9kCkGkfkkklvlllllmmmHEKbn >IU LcC_#+;Yk ߩ~\{<FJNo|~*gguS)SST5TTUZVVWW WX|=%kdqɵˎ t'Gdnrty{Sj> >>>xHxyKyyyl<qgt#]kv47LK ' ( )@ d3 e] f f g g8     _ i r ، 0 L b p  A d   L M N$ N( N2 O O c " 5 ¯ % Ä Ò á Œ Z a ƌ ƣ ƴ j x  , P Y  W t S ] Ҏ Ҙ ҫ ҹ ԝ Ԯ ( L ] r  9 M   g 8{ 9k > ?z ? ? ? ? @X A B v xQ x m ~ % . 4   # ^ c | e  't ' ' ( ( (( g  h   9  % G V b q  F GJ z J L Z L  =( Y  g +#ANl` ` r  bmUt {V /֬?6h} P @ (x2 ( ( )/ f 'jl @ d}k r1kC 6 7$U..߮ 9H >g\0+m>#   =vzz{KU'.'u(Q(z`b'ծ7 /r|JEKMgOHOOQQR  I³¾777osttuuuv! g!J"$$%&'9(ZI\4>>JD  F8+WS01kKZzT+4U=WVW$Ʌɛɩ3=>>>%[:" ' E / f   G Q a g | ¶ ñ ľ *  W ϐ  я 7 \ *  p   h 8 8 : : ; <' @ A uu - e ,    . h  b ] i < O s GU i 1 k@ k~ e T љ   9 u~h 7% P P K OOƊ$#%H ( M <)d_S L  D vH kye Ped0decef9XT##$U$f&}(mZ[.[Lbf /G03m}hTU\^ry~/f k  ,  Ѝ  ( Ii ƿu\5^55ӳ  XfX N O 'x \c2l2   # ' (< K%7 | DpxӔ{u# '- q B O z 8LiN>g%Fu W ? ҟx ď e)t!ʆʋʹ r s s s v v%S  'eO O5t_7 O u w!x>qs R ѣg  I2cBf4 Ka 9 J rM w= Nu' "f.$kx R J ʔ m xN x[ { wxk7%88 Ļ *L  b sp s 'e H]kغ î A> 3&u\uguvvFvKvvvww%wxxxyyyz z;z{{{/{N{X{r{|]||<} ,5d.8pxEQKt1x\; 4Zh %%%!%+%_%&i&'@'N''''''((^(f((()m)+8__`2`B`O`[````aa a%araabbcccddWdhdeeeefQf~fgu.:N9\ ~!/!w5yy(8:եֱ[p׳׺BKؔآy.NTںڼqۤ۬BRhܰEݚ4C^rzޒ޶1[p~ߋߵ>PS\rDcw>-LaqJO/7sG7<]$8MwIJ J/JPJnJJJJJK#KKKLNLSLqLLLLLM MM)M,MMMMNN`NwNNNNNO\OhOOOP,PMPQ=Q\QtRR R @F 6QWh%-0CL^*XB in|“SŇŪž\oƽ0x_c4j4444555$5<5E5\55555566&6/6E666666667+7]7y77777788X8r8889 9RooopBpNqq9qAqiqrrnr{rrrrrrs@sGssst>tmttuuuvv;vy9Un{Ig2_!A^.E (4<]+CYk}>]n0fw[   !?!!""#&#%=%z%&&&+&8&N&&&&' ''$'?'( (((L(a((YZZZZZ[[%[[[[\\ \&\U\\\\\].]Mh-AtKqϯ 7H[nxЁВбrVhҋ:HӒ (L ]    a z |     I l   5 H T   D~DEE<EwEEEF.FFF~l~~~&7Muw ':IK s#)6}7S1C]jx \p+.2.K...../S////00%0v011112;2I2O2t22hhhi&jqjkkkl@lZlblgl}lllmmmmAmSm`mmmSmQ|0N9%4Ox:d#7\DLw;Xc1=mC[ "P`ދߠ߰"-QYny B5:Twjw !,5; sJbSSSSSTT!T.TMTtTTTTTTTUEUTUUUVVVWWZWiX5X;+r:J#q Rq(E/;]anɘɿ6iʇʺVm{˜TZ wr(~ly$PX^=}==>> > >bx%x6x;xVxxxyyFNbt",QKYOS 2 Bi[/5QS0y#,7y4Q| ' (N (j (u ( ( ( ) )2 )W )p ) ) ) ) ) * * * bh b| b cw c c c d d) dA dP dg ff gA [ e s ' U E N Z ׵ , : s  P j    M |      w  L M) M6 MD M M N N N O OQ Oe Oy O P% P5 PC Pe Pj Px P Q Q Q, Qe Qp Q Q Q Q R R+ R9 RS Rn S1 SL S S S T TI Tc T  1 : w    , N v " R  M . S j ‰  ! È  7 Ă   L ^ i Ś c h Ɛ ƶ + : Ȏ ɹ ʍ  $ S   r  r ͎ ͦ Z v ΋ α  / : c ύ ϖ ϰ  9 Љ Ж  D у ѥ , 0 N a    < I \ z  j Ԁ  ` n  < L Z o { i  O d  T    * > c i      $ 8 A M      * 2 H S k y         -            : F      n  7 7 7 7 8 8< 8^ 8 8 8 8 8 9: 9I 9S 9q 9 9 :, :B :R ; ; ; <  >Y ?T ?W ?m ?q ?v ? @ @F @w @ @ @ @ @ @ A( A A A A A B B\ B B B B B r rH rX rb rw r r s s sB sv s s s s t t t3 t u u uE u u u u u u v& vK v v w w. wV w` w w w w w w x# xH xr x{ Q  N   B a  D g r   & v \ ` h r  ( F M U [ l K R W e l $  l x )  b ` $ . 7 F h ? } ! ! ! " 'i \& \A \K \o \ \ \ \ ]" ]) ]` ]d ] ] ] ] ^ ^e g g % h   " ) = - E [ X  C n ?  F F F G GB Iv O d  : H R   6 f u  ; i f   * . F x 11,kkFb )M8z wMRH grF ;-x ^gx{&fdT wOv:rF:~A (| ; ƺ w  ] :< ͞ _y '(Cd&'0 ) _ TOyQ  f d g˨l{ w Io; A Ұ >0rmPS+2L+ϡ "nPT߇/ ]? Ѿ֥61 ta9p7n \ sS) P Rq )wxt&O Q* ; + ()())*"*P18kn  :  + " : = >HL ?+/"I ɮ 13ki T' 6   I ; = rva  Z gP P5  e3 'qYZ]T[d&txC^T#s sZxu R#x  ĸ ssރ sEA b u [1Z xx2 TC r Ig  @R_rLj2^ γ  8   @ V ew{]  \` OfH˥  ? aQS \0 \ F ]Pc ,./0'  # aI: PA oz|O ll%:uKuv<vvwwRwxxnxxxyyzz+zczzzz{{!{:{D{f{EVY|2]%orZr %%&&+&''''(T(())P)))___` ```)`|``a}aaaab#bc0cYcecdddeee9e<exf"fg g2V^z~LAD  Ws]lo%H՞յո A؁ٞ١ے۶*0܏ܗI!MW;cq`'Oj ,3<?LXJJJJJKK K*K1K8K^KlKKKKKKL(LLLLLLMMLMMMMNOOP3PQEQbQQQR8RILg+y8BHp[öS]cijśŤŰ !*CAJj{4d45 5566 666667 7$7l777778v88899nnoo-op<pZpgpppq q@qqqqrsps}ssstyttttuu"uluuvKvTv +AGSGZex~(M,m$EMYenv'18>NdCb7  !!C!}!!!!"""""#$%A%C%%& &&&&''[''((G(}(YXY`YmYzYYYZWZ`Z[[ [A[I\\\Q\\\\\"+bk 1X`fYl ϱ` bѯ&:Sҗҩҷ*F,   < ^     & F     8 C    5 ? W \DDDDWDDEEdEzEEFF*FFFFFF~~.l\cy$<gnn{3:r"eg '1i%6{)Hb!UZe.../6/O/V/i///0 0*0X01?1U11111122)2Chi#jjk_kkllm.m\mpm{mmmmHXY f %*7>Vnb Xz1N .T\p!'e|ޓrx߀ 4W(N$4=sD4xX ~S"T TJTTTU8UmUVWWWXW`X0Xgfw|[8Z@N\ Mvɋɞɫɲ+19FVgoʜ(P[j,-dwP=k===?<x"x.x9xyDKf4eiK Ie(^_"(!CFOl(.8pF\ ' ' (2 (G ( ( ) )5 )Q ) ) ) ) * bo b b b c d d d dF dW e) e f f f P ~ - Z %   $ ה ף ׻       3 ? L P c  &   L M M$ M- M= M M M M M NL N N N N N N O OH O O PK P] P P P P QG QU Qg Q R( RO Rh R R R R R S! SZ S S S S S S S T+ TA  I  5 C Ï D Ď Ė ĺ 2 v Ȍ  d ɬ k { ʽ P ˄ ˘ ˻ z C ́ ͺ , m ά  B   ! T { Ѭ ѷ 2 C F i ҅ @ c w ԉ Կ   % e n & , k k       6      + I     A      R  s x     ( 7 ? m w       - 7, 78 7a 7 7 7 8 8 9, 9D 9u 9 9 :0 :m : : : : : : ;% ;1 ;: ;R ;x ; ; ; <) T > ? ? @g @ A# A BS q r t u u' uA ub up uy u v v wE x x x   P T 5 B    D  Z s  % Q k v  *  f l ! ! " ' \ \ \ \ ] ] ] ] ] ] gq g  @ ` V  K # H Y  F F G@ GG . R _   g m  >0kx/@j3 6U dy:O T1S$\2  v 5 R kP n P $H%&/Fb0 rw1OOP7;N?f    F us.&| 'F >%TiF e _Nk|k #PP%<.%hNxn F t{ :v0vwxz{C{%V$KkL'l'v`od&g gSgt>EZT}@N٤ܖqNm>JJJ'JTJJK KK<KCKXKKLLLMMNOOPGPxPQQaQQQQQK;R7™QRů+4c4o567 7#7777789ooppq(qqr&s$s]sstttu$u}uv'vJv'AL3Ch:X7k{\C  7 k !"#$X%J%&&&'''<'(|(YZMZ_Z\\S]ekq?hkkр9RO d o ]  E 7   D^FkFyFF~vb>rz(./e////05001-22(3hjkIl+lm5mHm[momm(h4\bKMhd{ޒ*'IO3T)3T7UxW_WgXhV&  "v{ 7ʯ %Lz,4bsWKW?x8x^dh 'c<O!4r[ ( )U )t ) ) ) ) c d dc d ef e e f 3 q $ X , F ( > i    C L N N O O O O O Q RQ R] R S S TE T\  ĕ ģ    O ǝ 0 m t ˲ K ϧ   8 B G d ҧ - ? ~ 7 ? A  A  9  *      r l v # =      3 7U 7 7 8 8 8* 8, 8 8 9- 9m : ;J ; ; < < < < = = =? =S = = ?% @n @ A A B r r r s s s ux u u v3 v w w# x f  S % r  Q $ * 9 ~ L w ! ! ( \ ] g  7 E   v J Z  w s  %&.0N )o ĭ  " l.oO[vP A ʃ ʌ   \4 \@ ]_ B p ~ Wc*c;cef-f:Wipx,%,-]׈?JJKfLMMOS%1ƕ678J9`p_q=uab  !p$9%%6&'((YrZZ[*[5\|$    + /    AElh./Z0Pjk mW7<0pZTTaTU(Wj`pW7[(1=>dxx&xM ) ) )+ b dB ! V a O Z OY O P) PI Qy RT SD F F ȏ ɧ | v ( ~ (  !  l  8q :q :t : ; ;V ;Y >1 >? @ A* A A A xL xY   s * m   ] ] b U 5  d_P2%W"n ' Nd SOdd$d5$_$]Uu\ q   > 1| a %|%||d^b|  > f| T~ T T T Ƿ w 1 WRlw=>im N  $=y ȗ s wc w{ y   M F ' ul " % `u d % dt$+;}R^*ZQ Q"%y Qu'"ffc ɼ   rO wK x4  > QY 61>>> . @ ! ? V  %j  \ N xS{|6~LQR `Ļt& }+H`W O U b& Nu> k .uJuWuuuuvRvfvvvvvw'w+w\wwwwxxxx xXxgxsxzxy5y<y~yyyyyyyyz*z4zozvzzzzz{{ {'{j{{{|+|M|[|||)i&4QXxx,xZxxxxyyI 056bAHUIF (F (k d =Uuuuvv vvww w.w2wOwwxxyziz|zx1yy( ʛ |y+:u9|frLNRPó#t`u?#k#$w%Q'8j~0elmmDd f T wm w gu = dxdegORqGBƮRtUu4v %g(]#]EԒFu3&m W~WXV gO D &  ' h n  s~\L`X::| w N  : ؽ x`o e ak { Ӄ > x >7 x(](c ?tv:'2pi39 >  'pD KA ׎@ w7 >) ~BA . # 0 TvreP: NfxG.f0};Ek = M} N N 8o Z s=:3G5 ! G!Dc Ud d.wdAdQ" T 7 w x5QRr E xtVlvdd6ddl9O|¤q/ !%v&`D58.Upc9O[I8L d ez \ ҏ  'd [J1y+z6''7  M&xV{(z18[]P&   { ewƃ I} = ʢ s t9 w g|hK×"VD d Se Sw Ix[ g 8h| e f S Κ C Ϲ s r T} : c\ hs g  JyO|/ < m G  # a / c     :  j eMeHu{gjr  F/ .(xyc ) f  ^@ ~ PU&4&Aˆ ʭy"?'jyKc #G As v=MJeUVWXn b e ] Qu ;Z ZHZe\]  w  s $ % c e $ % c e`$'MӁzl # b p wwEx|8h5N·hu  y "$(QA29hL_U UWW&ʙʩʬ`x]y\=- )A t O :  , = u  V d m ; M \wJy%dN"!UI Z h @ ! ! \ \0k)z0Cl߄ ǭ  sw8$% ا * | T & [ M y7  C Ԋ Ԑ ԘWc Q>sNEE$%rb8 $  |w+s0s6{,M\ t @ qO H  7bU0 d )l s~D1LQc'(  rU) w !)*j5څ ex e d :b%9N H ]B$,rOm+>FFYaŅŕjƓ%P`ˆ c  Ќ    ; JN4DwFD%_`$`5dq"uy!2ЍИ/ `m:?xg b ס wW = E B  3 $ z { ſ ȝ :- :K x ^ `R  T_FqFy @ :,'Ka,KOqsss\ 5 KE`FFGG2hU:T)jV: f O ҕ   @ IU 4 [_ ff(A 2^|B]  t Ÿ uF 'z\ & Zqn OL ̽ ϋ ɓ~OI . N N A >>K g0QnxAsx7R ,3 A P O eg e c |e U%{  { 1 d * eAeV& W l ' MۮM(|7C%/T" 5 y "\}  @ sn <_9]clL\Q ҆ Gېs[ U _ ] P" ; < M $ ' bK0j $ cM>Nez U: $ $ c c |T9W )e g  8{Ku=01%hnd. w  =&'`''(SEV8OE7EQZt*0F\`|7 v g Be:Pm`.gRVT y Mi>" eq N p `  y 8  6 o I Y by w"*<amX 5X5""#q#DJi.i=iiijJ>> c   =4 =K rC C & q AWWC Ol( f f 5 6& ˾&I؈ضHzۊ3ݎݧ9[E km: ! A ! ^   F G %`0tzؖ":uܦw݃ݭ;l e ]r | / ^ D* W ]^ ]  x O ʧ   8 ~ s f u Q (  a i C tKqsF;zvw wzvpppqv<>/!Ds4WR c d[ d_ d   h  % % eH eYu >a&LNA!'~(DL, c f t R- T 8 xgzc}ߙLMoNmOxOQQUQlQüœ6Y4{7Utut %!D!V$YZZ[ R?ӵ g q   h < e   [:j ,{$lHX\S+SVWXpc`y`1' (n ) e0 e e e f 4 |  G    L N] QC G { ó ė Ŭ ̈́ ϣ L $ P a   8 ? ?Z ? t F ^  F F # % ` u K e47 #;] 6 P5bXoE { (, (4 D { H3%&&l&&'(_a?LhKۣ3B7δGNEY Obqu EJEaF FaFFFG9===?[&/ ([ Oh O P? Q Q Q u C n " h }   h +(K* l+ '%&h&&'%'d'{'')`z``uz'n{jq '.FTm~#av}JMo"[[[[[\ \@]6]8]Hw 0E3EFhU &5BU^TT-9A%==?` O Q Q Q < g#X#^$$ $$$%%%$&j&p&{qS6SDWWX XXXJP   0 6[oz0K Ʃ r` rf6 R,dOH252h Ի += F He*lE  ex t M z R #! `&j Mx2  #& ` ` ̡ ;%@bmbm r  7 8 BG t ! ! ! ! " \ \ \ ] ] ^ ^ ^ ^ U g r GI = e t9 8) 8  $ GQ=q^  \ ] e ^ h }  # u um u \I ] ] O(# R S S t}[#[D\L"Dwr2 XvZޔMYmsy$n&e~.Kdm mm 4VOvjz{{|_f7uj 21_40x Pl P - o  u \O ndduLPSv[K\ xu Y ͂ $] \ b  c | fzv0ފ(y  # a x{hqr66 v  % et e 4 nr\  _ 8 "z _ ?EVnux  <   #  M Q Y m Ý ê S b r ) 1 = ǁ Ǐ u ȭ Ⱦ ɚ Y X  қ Ӊ Ә " 1 @ R  @_ AW A q tR ta t t t v v v  e n ^* ^4 cH $ b cJ cS c_\{ևע z@')t)y)}g5pDk8 1 S S BF k '}v"jK  M N7d.dndefzg)]&e8 g9 O# l Ϣ  N > @ t K cE dT 1efovMyQy  .  ? d d u =LuZj\{3u  !!!!!!"Q#N#n$%%%&&DD!D3DCDVDfDjcA5UV|y dU  Q   M M M M R @ :k ;P d{MTwwp# /0 V w WW t  ,| T H tMz,&@1 f NU N[ Q# xRt  %##?gm} =gs O N saH 9( ?p @ Zo(  t f~5^ ʜj& )o P>m~4۠ /H[y:l fz T dz " _ "#}ѓFSG223W0 f ' ( (I  SE fx  FG:u[vKĨ4Osq!<kӴ Z dHSf y 6 D C T  ro  @   G0kyz& C[ X ' T ͻ B  g  u Sy3DЛ xP 6O~ s|]&w[L 5Z6c6tt$-\hqi`j/jjk:kmzE?Nx ( fE O= a Ģ / 8 w Nҫ[6\vHš u`6=.kISXI   Ϝ 9 ; ?$ 3 b!D)Zߚ u  N5  <+xxw vzUy`qrrsOsksts6)Ӹ f z P S* T ̈ ; a s G Nc+Sevw4Mwuh )) ̅zPQ`M  z=k% ` ``c4e]ef&cKLeov&(Z[mG<0gxz,TURUVjV|X"Xj i N \ ž Б A / F+ ء)=ـ3ذ٥N-O*OQ4*9G, xb &Wo t |(?cظNO 7 ^' n= Ͱ %  A  qF<= > ?5 % dv$>= u " z\) NF λ'dόϪkt (P  7 rd r t vL.:v ( MC _ ! \dv^.{ \cܯ &g ĽܞpݢKϮ e P :AJ ;r Nfv` pKtGѬѷ s ́ ; B :g '  I!''%%)v((E&Om{J(cdeRgn ۩ORhŎru"5GA% DFl/]j|-JIm$d ' d\ e f: f> fC ײ M L R    ͡  C >    => =P ? B x= < _ G8 z #%&[aT0W 's 8s"GQ pdeefMCJOVq uuv'""%$R&E&b(sZ4]2Yk2  DDK'....///y0o0t00011113 3i/ibixiiiiijjkkpl wX{3JUip\>8:n6 ( c d2 eO f +  ô < q rD D Smtt!~` ѡ:r R\ S  v*9ޘ޵P66of'[Z0 Rd R R SY < 9 9 ( 8v%l J SzMr6S6l7((/F:l{m0mI}z˂5$ RR Sb . ; ] g  $&f`ըܐK2QƏuu7X ] F&M cA!et  AU  *V4 Q 7 8# 8 vX b B1/wu&s<"mL c A &ō p ` z$ļ4V c | d%(Og$B2W d  #}_ 4 7 t| M 8 F G it<18 F HdȆ{ fh g P2, /  S 0 u Sk=v(()))bbs[sG$&!\v L TmD(r(1  F Bd3   b { ? LaWIa8v= 8 u #Kz|%XLm w -<q W ?~ @Lʅ K cx4Q*>f ld=w؟&۔J#JUJMc"$Y[]  ^ t,l#l,lIAI{*@Dʰu8 '  5   O QA … J 9X : AH AR A B t7 u  6 G V \P \_ \ ^ :  N#~};P ; )ЄР K\\MYA=&' ykJ9)a:Xa ! 8 '  z%XSb  )'ۛ%0=&  g k *(9 B x() )6))**0*E*** ˌ > Rt>; I> s t' S 5 >U r sHK//2iZ/{ =9@ tg , R qխ Ct " r s" _ q 9 t Rd d# Tqt 5@$mW  l ; έ d  l LjH  Rfg{ u#X 3 >xzb`abcddb0՚p b bfJJN!Qo%YeZ\uXbex Uo w9 vW G Bi] ): [ b { r  `m<Y O*(u 1PNNO[P*PO|OJNNOO`+   y U ^Q#] c   ɍ|}6{]{{e/''x))e egՎ٧ڌڴܸܳ Zv5PdQ Rc,6778}8rs OG!#:%S%%[C[k\.  DsA.'1klm.T}OVvZ~ ' ( )y d d e ? ץ  k N- R S;  t 3   K <  <   ; < >- >; ? By B| t< u   # H - 7 N m l F F GR G[ W 9 ? I !"DDFQ  V1 0 2 %p܌ܴvݦ" Н Y v q ] б f n  q ] ^ "tvg L59 cv c dI d T xy0)`\ce)6J&4o] ϹE5U%WT (U ) ) D  S I g   :  &%]f./0m011/v NKM" P %YQ#TT^TeV]VaVhVmVzV DJTUXx cN ) / " _y\N":Dj  " # ` ` a0p QߴA "*a k K N(g5*c1xUWW L M O 0 ; : З J  $ 0 U     +  | 4    3 m <  ) 7 8 8 : '>>>>kq ( ( f f  ; P Y t ~ ؊ : d i Y   8 ;# ;4 ;8 ? @ @ BZ q s  j ]M ] d0 g ! Z d l [ w * ^  / MV d6 | ?yJJKL&M0NcPEJN)(c ^noZ$Z~[G }EEEIj~ R U  [ % 2 ^ ND P P T T ؜ b c c c$ ؠ fi ui%&&'X,2߉ @FɠR O P ;$ ;5 ;9 `  ]l d  P BB O I #E a_eKQFQPQgQQQR/R?RPR_Z+p)A\uWv44`,xE dCJ[RS?I*  (4 Q|O|l||*z VVA@Wra>[  x Nz  ;) ;>2+ Gcllm) )  v4tX9 O1 # a aL[|P())G  S ZRMdj2q b d1 dM A '!= P! m @iLŒr' r Ðk ƕ #= ` ` a a #? `=M*%+ya5d,sbDTybx  í b = C ' 'f nxAK = VmXEKY~O )  !e ƝS w*jqOaquӋV d <-||"-vކ~ h Q f $ cv~ V  E&ee7m(~p ωFm~1ZFUs O9 S"|_| Dhdd!WRN$99s,F\ѱDik, #FJT f M T Ą ,  A 9 w 939MU|X s[d  ^  s s g NOt - gs )8d/ç J vO  * a c f 73 x  xp6f6 r! r> s uL x" #p aS uSs Zo EKj  X /Џio<ELjl6'    ;   vvw#z :d7 ٦+J-ÉHv4a8|s;s>tktf!!![\l,3=ZeHў|i1gO|h%wC). ep f c   N, N N 8 { ( ; = ? BP ^ \-L;6OF QL  @ pX`  =,PSK f R ß ɭ  G;  v= sa3 >c r_ K N =|w-w1w5tqw&Z d 2G T 9I  " `f S S " `kvDvwSxNxTxxy)yzEz[zzz{g{{{+KPBf%P'(n_`L`dee1gof>(}4<Fk[qۂKo^ Qn(8fo@JKK+L!LLLMNODOP>PjQRQjQQRUR[Rg‘¿m*6788i8ossstzttuvU  cU%3 !"!"#p$g%}%&&~(YiZZJZ[/\#?n ^m2Ӈ    5DF%ib#3(%_g./%//1 111223iijj<jck>kWkkkk_ qWޔީ޺޿7=_WflTZl}?sʱ%|KYf>>xgy;E 5}-@TBgy ); )\ d e_ f f l   - L 0 K % a k ؎    MI M M N O} O O P R[ Tf ã 2 ɥ ɶ e u ̯ U M  G N # > W ө  l  !  R     ; O -   7& 7 8. 83 8 9n :# : ;y < < = = =& = ? ? @ @h A A s s s t uB uc u v` v x { S P ` @ 6 %B 'h \ ] ] ] dJ x - 6 R      u 3 S < | !  1%k[86<w 1<> o"aPPrWo<xi%   w   Z   7 = > > > ?i B s 4hP4p'yZh 2 ] ң  B n k ~ ]! F %Zns%1Aa$z '   8C >N s t H > ډ!|'N!f   A  |xw >   g Z\6 :   g j !(Fа  @ m ) '  \    n : ; < >X @1 u [?ڱ{2   = ?5 L >0:a2ffeg[g4êIDyưTk 5 \  / m '? ' ' ( (K gj g h:wyw[s`f8 qv##$`Zq RUPX]NJ9 N0 N N O 2 o  v 'oYYZ+'C~ jl4o O   S ; 0#EJPY ʁ P S75D OZ8+{;tO!ht9riQ'''(gE%/C?SxN Pz R   ^ z  r s 9 @ d 1 ] TsW g s s w   ? 'z~M"PDidijjfjjV\VgVyg !"#$ L Rr . Ȼ P P{F3m>  qJYɇɝɭhs ) ? * 8MX8  ;0 %ٶex` 5RpUT peNUhSq&'pJX8V"DF .CQI_&0\oy v  'e   8 jaO _ Q IؑQO_7v"K R   ( N  Y&}Z=788 )   8nC RV  ` ˗  N j _ ͛ ͥ ξ G В л A w !  7f 7 = ? ? t w* . zg467t8`8m0VmR v u F L =o v[ v ]1kKS x%ZfCMw?w0`01223(lm"mn??y y+yuyyXR_ * حKv) ~  . :::uFuIucumuuuuuuuuuvv#v+v9vNvQvbvevvvvvvvvwgwowwx'xixxxyyy1y;yKyyyzz!z(z3zTz^z{zzzzzz{{&{-{8{Q{i{~{{{{{{{{{{{{||L|||2CLS%U`uy:=` &-35:>J~kw Zd0FILjlv-8=I 1BFPaU\sw|',9bdR%%'%0%7%A%W%\%%%%%%&&!&5&B&d&t&|&~&&&&'' ''''e''''''( (M(a(u)*9*+#+;_____`f`t``````aa'a>aHaLaaabbbEbHbnbbbbbbccc!cCcacncccccccccdddde!eJetef5ffgg1gIPC47BWy/6Z]l"6<W_%-@MmpH%)9Cir[oBI~Bv<Mձպ&K֓֞ G^w؉؏ؗت#INmp{كٌٚ٫ٰٸ14Wag{ڄڮھ48LUvۙۺ4c܄ܜܩ&Bb06Yޠެ޴-C]`߄ߐߕ߼߿,@CVnN\_jy03Pfi<I &Wcy5=@U[jv "*w6R^tV]o#Uex !KquIJJ<JIJ\JJJJJJK KMKaKuKKKKKKKLLELKLQLlLwL{LLLLLLLM M#M/MIM]MqMxMMNNN NHNNNOOOOWOeOrOOOOPP5PpPuPPPQQBQOQSQoQqQQQQQRRGR]"IO\iu%Ycw"FP&25ZUgr@EgwZax=MY`sx„‰œŸ»kÔÿXh}U_nŢ$h8=E_v !,]?\fn444535C5H5j5p555566666677-70797N777778D8I8P8m8o8{8888899999f99ooo&oopp5pJpppqqoq{qqqqr,r>rArDrJrerjrqrrrrsyssttttuuUuXuuv/v>vnvv}5=Q\a -:DRT<S#1GMZ^/RVaI_dcr -}  ( * ~   !`!!!!!!!"""0"8"D"""#O##$$%X%&&3&F&&&&&&&''O'U'`'c'n't''''((('(*(D(P([(_(YUYYYYZZ ZZ[\\\\S?Skv 7L]j·Ί%*7:N_tπϏϤϬKq{/Ѩ-1J҄҇(3DX]ӭ0qu  #     . 6      * 1 9 N j       > h o y       . k s DDD1DADTDdDDDDDDEE1EDEqEEEEEEF;FhFFFFFFFFGG~s~{~~~~~~5AHifu0Aw <el 0DV0<F`rw?{mF[%4m0Rlv?PY$../ /"/D/L/////000J0011(1p1222G2L2m22222hiijkkkkll lll&lFlmCmim;dh%3gv-7:Ee!-=^any/O)|~MauP]3nj*: /;AMi@rvGYy=Fo~ߘߜ߻߿<?E>RYk58@Kl ^bmz$/DNTViu+")0UlS1SaSlSSSSSSSSTTT$T+T;TATwTTTTU4U@UWUbUVVV^ViV{VVVVVWAWXXiX|XX'>O[x_ !.=M|s)O`z~Tl ixSȂ"sɈadʊʔSˡ˫$/3KTm{~6YwGUai!*0<C8<[ =p=u===========>>>1>I>z>>>>?AxxxYxjxqx}xxxxxxxxxyMyy :=TXiq}dp6>H_{PRhLf@GHOU%? GdoE^o (7 (B (E (^ (a (g ( ) )0 )I ) ) ) ) ) ) ) ) * bs b b b b c c c d& d> dJ dZ dj dp d d d d d e e& eA eT en eu e e e e e e e e f6 f g    - 8 F X f i u    - 3 : B O a g p u = P r y  ? Q b }   8 < Q X    " 1 י װ ط p         a    0 < H W m w             L L M M M M N NS N_ Nx N N N N O. O2 OX Oa Om O O O O O O P P( P. P< P@ PH PQ Po P{ P P P P P Q Q Q* Q3 Q> Q] Qc Qr Qx Q R R. R? R R R R S S S+ S8 SN S S S S T> Ta T y   4 O Y   ? B X  - 8 @ N r y / 7 ? G \ j r G U   * = V Y a m ¹  * @ g ~ é  3 F ĉ ĩ ķ = O b Ŏ ŝ ^ { Ɔ Ɖ Ɩ Ƽ    K Y ]  . P Y ȃ ȉ ț    * _ e i Ƀ  o ʀ ʨ B H ˂ ˉ ˕ ˧ ˯  ̇ ̴ ( / 3 7 H ͈ ͜ Ͳ ʹ ͸  ! @ G b ο   6 Ϡ ϳ  2 ? K Y p v Г  + ? B d u ѵ  8 U f n Ӷ   %   f u   2 ]   7 ; @ X ^ `   / J V _   E e ~     & k y    ' ? ( 0 K V   y            (       P 72 75 7g 7 7 7 7 8" 8O 8X 8` 8j 8 8 8 8 8 8 8 9 9= 9 9 :' :4 :? :T : : : ;B ;e ; ; ; <  >e > > > > > ? ?+ ? ? ? ? ? ? ? ? @ @ @% @@ @O @S @^ @ @ @ @ @ @ @ @ A A A A& A2 A6 A< AE A A A A A A A A B B B@ BH BV Ba Bg Bw B B B q q q r r* rK r^ rs r| r r r sj s} s s s s s t0 tM t t t t uT u^ u u u u u u u v? v w w w1 w4 w> wQ wb w w x x x x q z  : A I   L  j > J z     W    ) 3 T 9  ) 3 : B T ; @ C   ` c k   < p   + 3   . 2 K e \ k 0 9 i s 2 ] q ~ G s {  ! ! ! " " " " " " " # # #% #Z #e #o # # $2 $; $= $ $ $ $ $ $ $ % % % % ' ' \- \3 \d \ \ \ \ \ \ \ ] ] ] ]G ]R ]} ] ] ] ] ^ ^ ^> ^D ^I ^m ^ ^ _C _` _ _ _ _ _ ` ` `" `/ `R `j `y ` ` ` ` ` a4 aB aR al a b bZ bd bf bu c cR c^ cr c c c c c c c c c d/ d e e g g  # 3 G ] o @ m |  9 ?  9 ` p y N    k n  F F F F G G G4  3 Z b   = H   ! d s w ~ D X ` x = p r  N P G {  $ 4 C K ] u 00017k{kkk&*m:9~JKN#߬p= ' b c e N O 1 i"2D/2iN&Y%TaOp;r=0 2TlߪKː+ ' S ' EkYZ|=i s  ;2 I ! \ ^ /> j-k82njkTk b b A > F l nw| `MQ,7A8cq)'x[[]A]Lg4m7U|kq] (V ) dO R) S ÷  O    : @ . l d   ) 8k 8 9 :G{%%Z ''''ff9Mr7Ez  b ]  U { R Ȥ Ʌ щ Oĵ  v xu  DV% z B _ \ ;  qvgvx4y#z{{|D&;Jyl% ([+1a1a:bd:eeeqeeeffg7X)Rj+rݤ R KLL*LBLMNqNNO?OEPQR.@}k'r67588<ppqqr^suf,IHz{/(2  3##%2%%&Y&'H'RY\c]_5:"ϙj| ! ~aE/lXG./A1l2hjlUxA#K'2XpHl !7OޤL^RSTTTU]V%VX Xu,7;&/ɂR>\>x0xlxyC _'5ave ' (y )" b c c c d d e e e e e e  H m . ش e  j   n    N O O P P P P Q R SA S  { Y  Q f ' = Ə ƥ "   3 ҋ ӳ l ԟ Բ     ^ ]   k  8? 8 : ;F N <"#%'ZҔ  X Z   UEF</0]6@ ]}`ߕQ,?`xnpTiTTUPWBXX.qs#I c) d d f H n  j M M N R@ R i Ŀ   ͠ > ϑ b ҄ ! 5 q 7 : 8 90 < < ?e @ @. @5 A B t6 m  , 5 ' \* ^ n y F G G] j F  (qov /"o  ͓ Ա x  wC  buP Q:Li A~ } s R =x`~e2K}O PkQTotct|ur/"#6$\G#.185+4O^9  Q9 S = Ш Ԧ   (8 ]o H@SmZ= O > N[jIw'p ü ӿ X>TF*x3'+Pl$!; { R  F G o  Q  z  Q 8 g01kk0I; ,\gt "vIvxxz{\{Y1Z,xt%%&$&'9'I'Z'''(s() )0)5))**/*6*D*****____c6df((Ռج`e"ܷܲiߞX :@cUJMM2M;ORFW0b7`79ukvs#Z[[]5]If#Pҭ u E FMp^f/1kFI  VZ}6XRuz#}W?}xv;mJJ d e e g/ G 7  [  O6 R_ S S  m Į Ž $ ӻ / 4 3 ~ ; ]   7% 8 = ?9 AP r s s] xy ? n C X X  m % P Y  N L,L| Ll"\ ?y/&{݉rr'%'13x8 ) PG E dJ c 9+9:9EzX X ` Ԓ Ԛ ]; 6 s W p'. r ^ v a ``iAK.1rv8(:4pPr\\\x c   ;20 k^kmkmq= OT O O O O  { 8 A A r r s s o ~ du c - s Q/2M%Op  SJ9  ry de {Ki|% %Z+,T 9tܿJKzLNNOgPP.Iw*q68>9Yo tuD|@N%'JQ   >]/1FST)" 6 )$ * n  P P R RU m } L u Ũ    8 97 :J = @ @ B s x ' ]m ] S 1 4  `M`gxL576$E*0knmUgUpm˚d   ˷  q s t~ u: v/ + 0xIzB_V"$/WC ' Q ҉ 9F < t r | T6T %,c" S B B  QŠ5]5a7ttvD "'  o.Tleޮ޳>k>s>}1 d F O Q   Pk}sޠvxhyz{}+&A{qչMM|Qdb6s78Crj; !'$N%'1'((5[;Zη   ( A O E[@!>/!/iiDdhi2S+]hxBL7u )v  } P `  ؄ 3  NR S5 7 ç ̂ Q f Ҫ  U ?J ? @$ s s > % r 'G ' ' ' 6  -  ( qH^T p &ޫ8 Nwk 'V'ػ>5<*MW^f\k5g59#B:#J$*e>t>. d Tp  ™  + U ˆ ϓ ;  4\2@ 8V0K Rm E :~t7OY AL AY A %`axAZ p v`LMYk/DXE= } Q& Tl   Ȑ 7 ' # ~GZ9 $ A wp   fN(,~SyN e fl ` A 7Fq ע(+(0>Aa== '׷ ` B< rr rfr Wrrrs fa quu 0 (` h r 1 \ p } " " " " " # #$ #Y #d #n # $1 $: $ $ $ $ $ $ % % % % __ _ `. `Q `i `x ` ` ` a3 aA aQ b bY bc cQ c] cq c c c c c c c d e e  { 1kJ[]3"u^ vG M F F G G H a  I  R : h v01'kk2]*< > " `  Y $. bV ^ $3 b[un Gقup PqFl g ފOKfT ?S%J  x / s u s w NzI Āu_%ܽqqVu 006 N v %&6b8,L֔֡֯DebڻDW܎(DA#Ђ  =x;XRg )q ך ױ Qz S%գ Hلٮٷ9Ni2dZf£" "mK`J x {(UQ b з Q2 :v$_>=kV ?n ) `-c L ~   u v v2"f т t u w' 0 w v>cce8٠>PJM*ſ88"8tuTvm[ EBEYFFG  /K2C f    M O T f E  T : : ;H !=ATo_   "  g:&  B t g  M j r< r s v7 w7 w w t efg˞ b   , >* B DJ. ؝' B($y "# ^ ^ wF/ df%YU < <W v > >++%gE j 68 a(h s7HzS7 M M M ]%acn$( Q9=8>  7R g;C fO VkV};o r  I!J >g,   > / : $k b G d TK(]M9EJusEgTU&EY6ʤkw C  NX Nq Tm Q u   @] BI ] ] 0 \ s v8  Tv -(% RI , ]tq d Ex|:k{!D Θ Φ r s s& s_ t% ' ># ҭR9'.0"14>$ & r : 8 D # a s uz|!0`Pq:! b{9NM3 OI 'V  1 @d{?{I-y%*ɍ   S   w6%& e\e|p 9 x$9\#$ S<r  : +ϓ (L /CMp . ] &_( b b dd9eg raX) vJ vWPVY ƫl"$ w: Pvo66 @%(Rۜ< c`Hb ^ cc  _ j  \ A r۝w&5Y r ˁ S' S: S S S Tb ͯ $ q  9y u  d :+ :Q ] ^`=o!9U1BSk  Q \ ]l #f =md W_/CS ņ {ٓ2= \ 6k6~672Kj r u u1 uo u u % |" x;+XXU$ VW ^/z{ ; e|t$S  1 _9z:OCT] =x? z 4  j   8_ @q A nH l \j(B`_a%Ft ÿ c #Del u G Gd]i 6d :p r3& P \yS#JKN  G g xE xJ X  #%jsldlit!D "yyxxSc)%f5Я ] ]5() )4)**.*C***8 X  ! ! ! " & ^deeffmgcO2PQ<Qò" QLƁƸtu>uvZ$$%#%q%[]-]x]4ѝbԜUGnWXX`TFyy Z f g gY N @  x  u ' ' (& (S x  I x RzvX\S@ &&&'g's+ՊE;EUT&0O~?{ ) ) * Od O PS  c %ac.I d1` İ(K12S`@ O &__`afCC2A"D7oiM lX\?Y Qa + ` `~#޹F:%%J%p%%%&Q''(P()*++$+J___``P`a``aOadaaaabb"b1bKbYb~bbbcc.cQc[cdccddee#eDeweeef fS^*4&Q;ET1U_jk>\~f{hw ct׃cُ/Hb<U6N>QTQk.(}’ =99|9op$slk "u""Z[]1]a]lΛ A 4      % 3 k    EF/M_.himmm/ߟGUW=r=m} (A b c  L M  w | 7F ` } ! ^~ ^ }  F G)y" O<y0C]MOO:O\uv!_$&(2  n -FgFF1>jnbX't Q= C ³ æ D 8v B = q J Q ' @$M 4 s t 3() / z?S )$@0 TN T sk FP~~[ 6  :n ;SOYOZxTzWQ B < 2 9 d ˜&? ?cx u|2˲NS Q Q  )J>w~ R R S S 7 8A,ru0Qlm]mqmmO S# Ĥ ̧ ӫ n ?& B9 r y ] e)#5  t%<%aUcMNPNikÕ.8899hsstv#Q$!$&\&YWZ7Ό %.heS  g L # Ǝ ] _   ?x Ag x k g c " ]( [ F F  { wO x8Oza0d>duddeMeeffXffgUgOOQ%QRfÜ<7tƣGuttJtu)uvvM#S#$$l$$%%\%&e([z]]c]q:чUԇFGFG ?i 1j01t2{23mmn <W$WsWWXXKX>F/{syygyy E f g gD j 9 غ + M   j   6 x] x x & N  * ` ' ' ( (= g g c y   Iz c - h b'_| >x} M Q::`adfFf9S&hhxyV  Ê @ B IW A(l({cvwkkl ) ), Bv)5Ce ±m9` < uxwy'JLpI xP=$%n‚ t w ; Is ck5{ 3[;(uj8ɕɥɺ}ʖ vU (( yo_m޵޻/ :>k eIdRx8(oJB >O. R8!A[ S B R g D  z!D0 )h/[  @ ${^{ N$>&. )` W Q  r  ߜ  ?<)  Bq fL% B?5/YЪɶ u  0Y% rs~ LPzrrkr OOVtڂ w* XQ-^ M8h NnߠS O ;n 7dR ) 68 s F RBIM ~ni^=YZrx' * e s $ a|bc 5 1  KQQR:{l l   " ^^Z ˠ L8n @/08 P9(eQ~ e f Bs & ' ts`uZu_Sm S Zj )^ xV >2 >@ d ; m e j JsP'Sp q[T5B 35OPm',o  B ``j9T ơ % ? @ A+ u ; ) %c* 70Wk R 9 Lv q        z ; uUO=P6Za~2Xw  m d C    sv.u{ _/N"eH 1hÊ [ Ң oЦ !  QO  kLkb P' @ AN A '~  16kl#S\YZ/Zttqr#r1rr$ Ø : B1%)6 vLv X 9 A= '  ] À ë W f v - A  y ] ^ Ӎ Ӝ & 5 D V  A A tV te t t t i ;I aӞ6p i  B-1 \% \/ \ ) E;%ai' k ԁ B i j ns)/'Qc٘   ]B ]\ ] ] ^ ^= ^C ^c g g [ ] L)uPv &%U   q5  <61 ; 7C';4 F'T Mjl N'K\ / ! * c TC ت  D O P1~~BR T f_ ># >5z l 7 9 O ?  * 4 h+7 xW<     8\4  l`t[7889 9(   mmTx %8%B%%''(((```,bcCn6jصٻXxۉ6ܥ7V488p #&[,bϝo54˖˭ ( '"_'( `Q؊x#"#&(c}9 U3U?V=t= Qt =' <  U wi f@n e e vU& Ǜtd  C k I| M4QZ`%- = ۄM f ~ e  ! \J \ ] W IY w[yK  ?u*gx"%mT TX=  Scjm []!i )qs G ^   "d#&&7&'p((([ *w lEG~M~v`"12|G.hm,J~Q]$I\UhLv,S SGSW!"|ȁuʏYˣ!HnZe]M>A f 8 21 Ρ :hiAk}^ZSB(/$\wb| &-19>d3wowmUew)1AnN6 -')^OQV  {CUKX3W T?Sy 'Q '^({r\zR FNY ` N xsW r# s% t ug ur v$%{ "EI  ; A d 2 A A c c c& c/ c9Rf%1 /Vue7 b= NfrC MK " _ ` ` `L!!DXD|.c2Y ;/X.2aMDn#)^Iʓ P- k߃+ O i 2 @N @ A; H ' ^ O K!~KLlvvy`n/>ivk*L ( / 6 + & l y  ' ()  Pzs#~u ' ( (y g}; 6R6{6677;7s Ζ Τ A = r r9 r; r r s t u6 uJ v v6 w6 w w ) *CVm S T Ψ A ϯ y u u v() 7 [ R  L| 9 e:P2P BYZXy?AT ĈBPFFK`zb9IJE4]uu^g#&'iz~bsQ+oˉ*A  7. 7 ; u C z{_OKGKpKxL9Zs%T ' ~ JUaB\ ij\Ȁ zLNWtyG 8 t  k ZTs Yn x $z p x _ e}  B* l 6 y i/#P$&[ R> R9RCM =R .# f  T w &z \=7J&l TVܟcߓFW% g 4 $[x(J_xEy^ t x8f'85 ]p tzrKL)0q1   60yiz& P 4  <()á Y{.//0922?jk3kl`l Ĵ 9l 9` v Fdf=}t*J¬>u{uFN 2kDkX}U!W&X O ( ϭ w  0 / H    0  j 8x 9 r 7 ' Y l_uH 2 IVu  @ D uUvwDp`Wx d %|/ FdqfvOPPLĕJRu]^M]Ww >   p     8 si ss s  Dh D 8)M4zu   A% \ F ]p M O#Y ) c5 )*xe{e}eO t$]Y0S* g5 H %6KM.7X "R _ a0k-}Oo '51hT )| e =" + . TVW oZ" yEGj !  ; 9 bj~ f5x yeJL"M?NpV )C G  rT.g q w w {   1 x< e d s w0 TϽ d *>ck/8&&yKt r h(Z+5q 8 : a` Nh μ!~RY PSSTTE qQ OcJ~3 N 8 PJLx e2 S"W(D d  9  ; x w3 l F1 % :ly`(NP1amh Pa R8^ޡߗK6< //23T{ c Td Š ¤ . ? ũ S " F ϕ (   84 : ?_ @A A Ab A B2 B_ to v % ] ]X O$_Ne2S]  .! ;&qv0: L r6$S @ 0xZDE/1f  R} SH ` U{JC4m ( ] lD߯ rvB W { s sy  L'Q %& pX) kr ' x + 2 9"SS 2 B{  f %*%C%N%^%aqccfڎWd+{oQ g g&,2 Q 1j OM+Z'!U p !(`D;XJkFnS  9 =SV R q Qw }rrts|0DIQfv ) ƙ ؞ m q    7f( c c ˴ 6 w > suL ) f BT G ? = 6] c  :@ ?, u   ?^ OOsW +sّ   *A* E E P 7V :W B x \ = ](Ip= S p WR\ @ O F %'/lMV>> R _ >X% n dHYT d&D N MJ r5*c  Nr%xlm    52Z>$!D ]S EZY 12N5G ;g~о8 * )xܢ?8 *a0O`8&P\ H  xey3{zv {{ ' )  w hך  7l ˳ 8~ O4E ) ׭c Wc9jy S#y81x M 2 dn \R|P c MiS bK*ٗ t ~ ƞ 2 ǂ ȿ  @ w x 7 \ g g g R=6T LJ N Rx(uc{l0. Җ B  c ɫ ʕ Ӿ (, Č \ ` Ƣ ̿ +  A c ѽ ӧ 8 ? @ @ wA v Q~%)j - 7\ :M mmml (   +{Hhayuuza!(xE./*/0Cjk[kltlTuuKs$q O O E  b 5 iv= .  w p k/T> v WY N%vaLiMA UT:`k Ri c| M M N F04 i 2 #+B > >2=l}# Y sФ ч PL9r5sT\ƙ 6 | œ  b a ʬ ~ 1 %Va6d a. ( 9Z tz22"DF? OJ{K/* x#`u\4V "O dv.]{$D4\\\P\t J R1mFmxm  % d  % d/= GA ǹ 4 ` w<jJMQ P*yyzf=KYO&qe"$7%(]Ghi{W WFX>; Z * 1 8 7  / \ A $ ' (. b: W xF!Do N OAx6cWR = b tqf"ZZ 5 ؃ * y~ydg } ;yxb b` >G OO3r % 7q`O'Q1509P @<@ # 2 G P T "T(D?1 (8 ) ~ u%~]  | 2  Q T 49 . w c,2[ 6 Jeey  . M p` NP}" T t X O( &&[&'a(*+an@):۽Mp.""ϧ϶FW[*W=?7 s v ?I~!__=d F F m@X4!\ w UUx_  4 ['{#  e-" 28 E Ѷ %zf 9$~ `   N0T  _j jl dx e L{jDkkkkl;; >  c% d ^N ^^ g g g grSB>K5U5d##1&(+ 9  6 2o> ct c c f N NZ O   ;@ uZSE  x#*4 Xtwzy.b&;_bߒE/4¦8r}sgt5?qY &  ~TkmJ /Txa b d ׷ O Pv Rc 2     9 _ b 7 ԩ 8g.J` l њ wh  , QT$J \ P   5Ėı"~ >O   <vvv ?$i3j=k?kXky_D{w  =MeL  <KMut_p g ?dfxKK-Mtd}"%[O .k  > @u , qs`v8  :h ;Mv1zk& u    \ O [  ~;ˠ DE ]VX~ O ۵9  H 81~ e7G  r  ) b e0/# $ cK"K4KNKcK{KKM t ~T[f߯ ݔ4 :y ;^ =IUEQ`q w5  & ^L&WB e/ v - VvPJ } 9 ŵ M ] P V ^ ]9 U Z  8\ap5l5 Ŵ ] 5K./.y  * }  П Z ү ӱ pk#<3 ҍ <) ^k ei/E2v\߽&?x . b O Q Q v v v   \P%/u.0C& &&ՂՐ'_?s?!+J> j &',Ո?y9x+^ 'A2 8 uX tJx 1M 5FYkN֘&;P;jޣLdNOP_Z6u9 f#(9Z\x1k {F7~Yq)01fjP`@{ L   r Ҳ 3  4 . 9 >k ? r A (7 L W g<ޗ d CKDE ׫ ]IY joS e d O ޮqM ` a ^H G ! ! ^ ^FejOY,'3 T w w x O { g~:y81{'( aG `߸LPMOk–566677o%qq-q?qrrrrx')(C\Jp./\/h1222n)DFx  > S S 8W 9< 9 ; ; =h t  < =} ]% 2 : > WJrA seD 1KVW2WWWXXXX  8 [  ( x pO ʪ  \ &wsʉ'@H+@o \V ^ H H '50 b  u(`+:\q߻?Q]VpIEhhxxe4c o   \M ]+ gp g G6 Ř Ƈ  @ iNpfpqqvq.FR/-0s !"DDF duUK O i  =@! P7EiG ( ( ) )  ܓz \ {_ P'(&' 0A߲߾ =>xpcNX` c'  s ` A ^ E F 0kw5TPt # ` " F F F F GD GO Ga G He H H4'CѺcS* ;! `"qLTʸj f^% } T >07x TM 8 ) Y/ w/Ve =]pppppr"r07W")DjG w   ^ {  4 j  3 ) _ | >/ >= Y '+k A c, c76V6mN] O P`D`^"'UfT@  u ~M7<^  0027> c f.  V Na!U nבד = ?& NG fHVA  z Nl]4Y8[5  =) Mtzk Qpsu%  0=22k~^p2*h R^  \ G   r ! #V a0 #[ #] a5 a7rbZm\T d5   # %w> Z a" vv`' Y\ O, B  &K .%| u< c* d  $ ' ' ' _B cA " _ e  $ cC- x z1 ; ¸ 6 'L  ܂t /y  Wkv OWS % l ]PV x <t W 1g8'Sxp> Q Ӧ ӽ P |  Rt"t2hQfb!D+FC YF30TŞv9Xc,%f؛PRt2dh\.t/r/~1ɪTfVe 0Ns%&[O3'1NsF A SX % >( x / %L dR %N dTi,>>wn ((UJU (Y . 0 ](56 ]6 Y12Hw"D| e9 Y g N  + o r \   } c9<y   bqO]'(>~ ! w)  ˦ ˮ`F``! zg ?w   %4 d# d. d= % ; 5 "( % ^ ^ d?GcĪłřţZ[Q[o ?s @   y0 - !R 3 ]  RB$ bަ x2 t  Xؓ \k \2t2 B M> S mNs%Tb  [ e h (OhNkkk#R2sG.Z%W.V"WXeXqEX/#L xxz{k{nI_e%eDݞJ!J4JNQx´Àfqt-#x###%G%(\bINgϘҘҧt  uE!te.R2D(ޑJ)Ue<SZy9>X )= dN e 0 m N N P K X  Ԥ  G 8( ; ? A B B t u u; uv u 2 'r (/ s  +g9 9 Y g ]0J  G V M4] 9 R v A  q"> w 81n $ c % % c[Z[u5 Z{I 9  wl]"Qp[6stfvz]][$//1Aa@WgYyHL ' g0 q Ǥ o  x o y   h  [,J=JJB" Rߞx {<{Feyf$[Y2kU_d+  2  ; R  8b8e\omQ(>  e 6 ' ) = s YPť  !f c ,9esq~r3>|>> 2 > FH euQsssM "L^ c tHv%  N Ҿ #  GvF#D#$6 !' c c N> jkJa!"\>) gln '[u~j g4~Czqlz }J| ) O r eK{d IT- 9@c== ozFJ7 +.Xߗ ` 9 }iCR wn'D`IcR3t)   ثEJ<| kWN U { > ]`Xak6  R @XB T[4 e Р [ \ u_ Doa ! -[@ ; 5 g @ux*rxk ĸh = ? %r dNL2siiijO q x     ( ^M^ ؘ QJ >{TCUX{   ~G$P ]M{ 8B8_n e f_    g܅'C x'u ԇ ^h +%#vX] ~ oux҃ /T1 b .  \k  e u*MO!ЀD_EZ) )u 1&& &y$`~E F?k&')~o2y2=?pcbA ! \ @ c s  Oq >W^w H M M : L5N 1 * [ ) - z NT ( t u] w   8L3 s w  @!= k n(1PŜƺqs#G&` y _W/:0hU,g eW Ў M  \ll    1 ] < = # a a a @  gBqw(!,9 @ duZuMQ U&[M  $$ @h &ax ~ ME  %%&'(Y)u+*a~*X cp ===?K u(((F& ߷•7')  Qa Z3 fJ ӵ kY  L)( = S  QsF%&&q!FvFXb=?cWY ' )b&''vC[[[]Jх =?h,k wZruE%9'A``D<889 "#&ZE22AmX6-zx (v ( Qb : > ? % %_Zߊw#Z\/\J6ʍ ( ) ט ׯ  'v" fQ = C x 45N_ #)x  h B& t ! \O \ ( 3 I^ W 5 Q bLfS'K9<}bO bj w  ":7Scee 3AFT3ڭ--SE Rp l Ĩ ƈ Ƭ _ ̺ 6   Q . } { ; ? @V @ @ B q y  _  ! ^ ^ F  $ a&L  % K ʯ qQA~8m  #`U9  8 = >O ? xհχ j 57&&``*8ߚߡK666777?5ѩѫѳѶ59Y ( ) )1 R T0 P  F  E ; 2 K A 9 ( Be  0G `vkKpHT) L٪ ] ]u ]~O@ fe )ck LUrO J Ik {`uXasze/4fpEMU8^8Y :1kmammm5sT8s d{ f\ g1 ז v   =r Ad x - 5 j1+ka#MYseeyAzz{*uuvv-vwPwiwz7zfzVy v d = =+L ; ; = 5  #   : : ; = = = ?4 O N#[ 0X&) A 1 )_  9 Ak v (S00kJ Z Xh q  ˓ e` t V!:&&''9\ b |  f L    R?SSS ; De ϷFk R[ ן׾ X   7 ,7,\} 6  =  a  <yBz L K 7(" Z[0Daia n SV θ 2 1#kY'( [ P% *_  7 ;zv q qy ; ; =;i 8s!tvP$%FPS! - < Ș ^(dfZV[j5f55 Kr+rsR  { 0 !D|6} ~ x+.(((GH@la&&'(?(m(|(((())))-):)F)N)))))))** **'*4*J*U*******`75P 3R^WWq ` R[ooprstt.J>ջ1 F H L T %M%]%&o=n܉݂ܺݬ^ߎ߽Aa$f4"φ*W S >  G QH&qDE P; Q 1  ` W %%&%&_L$?@Js D := \B(t`O 3 ǃ b։פצ  Ń  / :l ;Q ]fi! ? q . > B m A  ^ny-PIwil  B 7 9 > A A W  e 4 Z 1k7z`c)E.G< ; M  ; svxz9M\iTT j i O u ˪ \ 7 Sc  9? A NE%99 7_P]Pts df?yPEQvpF  M ? ? uRXaE!~ , _ # y/s MN N  P _ g : }JUV %so  K (< v d ~ V ɴ .2$i l Z ss ! \ eJD!D7 N   ~ Ծ ]XQI ? aLzԁr ' T3׉ # ` d1֋ 0C(l  >X dYYZ  B[ (m[vP P "3 "c ^ _G _S _\ _o _cE{ vrjv\ 7  $> D  =t ts j <ؾN Rk Rs 7  TvZ * *0!>ѽ   ,     ( + >%?0/2g K7OPP( [m[]>su ` R| ] ۗJNP(  K  ! " & \ab ;اڽ5bJ JRJJKLNO^OwW46LqYԂmBQSTOr * Qq R w * / 8 \s o F c < W{ Sx,l8qmfmvw_ d} G 3 ! 'k \, \^ l } ( M \:7F  | S ȥ Ɇ  F ъ P $r b6/ \$ ^ D0k' _ '35Gabcda/ՙճؐHޕFJJKKLLLMLLLNRB{ÇB45 5(9 9npp7qrs/Y_F=ϑR R2kjkkkk}&O|%VWl{bt=y=<r$[E c e f ^ z L M N O Q ς  r , H     ! ) : ( f g < BD xU x x gw g g Id \ D ȃȇMxubvw|wxzz{xp)c [c#{2uX{*%'q____`dde8ezgD?a6mմمڸ|ۘ-rqIJYJJJKK.KAKHLLhLLMMMN~NNOOOOP&P`PPQQzQQQR!EiP\v}s|ĜŨ(ƈƌ B0D<_5z579[9pp@pTqjqqqqrIsJsPsastthtuttu!uquuvQCktz=@mu$:3? 4 "b"# #~#$%)%&.&W&&'''(?(YyYZZ[[[\`e| amz W ϟ3_лcjѤp?iu} ' d    $  :EEF?R\^ "<p 47_fG,Y../0/P0k001@23kl llSllm+m1mJmPmdm$:BJ@MZw` 6g oE % NCm /m{STZUnX1X/xZu= ʚʠʴ=O9Al=_l>x+xMxixsxy8yyyyyl%'R?i*jvm&Y9G]ot (1 (o )9 )T ){ ) ) b c# d dS dv d d d e, e9 ek g3 O # C ח ת ^ b  D k L NM N^ O P RN RY R  Œ £ ì C Ĺ : Ɓ ɾ 2 [ ͫ K Ͻ C r  A I } M e     .   ! u   o   * 7+ 7 7 8D 8 8 9/ 9T ?3 @ B^ B q r sq s s s t u& v v w x  d 3 $ A ' \ \ ] ], + W  U  K   K }    b %,aOQ!Q9uZu E2WX M C @ V . ::uDuGuSukunu~uuuuuuuuuvv v)v6vLvOvVv`vcvvvvvvvvvvvw&w=wBw^wdwwwwx$xxxxxyyyy9yxyyyzz&z1z<zGzyzzzzzzzzzz{{{{${){v{{{{{{{{{||C|F|J|^||| =@JPcx &-6S]asvz/;>qy !$'*1 >Liu&/[hluyYfmw{*6EJin .2DGS_bl} 5V%3e!63C%5%F%`%x%%%&&&(&:&r&y&'F'J'X'['_'c'''''( (D(\((*@*+!+9___```d`}``````aa+a;aAaTa~aaabbFbbc ccAclcccccccdd;dUdiddddeereeeef3ffgg!g/g7gcx@OYs*25@T~04[ru}#47DYamq4=JNSejow#*:A Yhm'C-t}.5Ք՜ակղս$'w֜״׻8ESXhx؇ؙئؼ!$Gkفهٖ٬ٵٹپ #&*/>BHUdyڋ ]wۚۢ۳ۻ5Cakv~ .;@1<@e =HXans߂߅ߑ߶*-<DNT6>Y-1MQadgu} 3G  .3JXw}3:>Yh(txP\qySW[^lu!8S^ty"5IrIJJZJrJJJJJKKK6KKK_KbKKKKLLHLLLOLfLjLLLLLLLLLLLM MM!M-MGMNMNNNDNNNNNNOO OOOOOfOmOOOOOOPP'PDPSPXP\PnPqP|PPPPPPPPQQ@QHQmQrQuQQQQRR R R5RE;CGM"&RdxGM36AJMv'>AGLOSV[epswz+CFKNbqux NX[_blv  ;@IS\uy”¥­ctyý+V[dn~ĤĩĬįĺ.4]`loŁńūŸ ,ƛ69D.;>]t[25@M]go4X4\44444455&5h5k5n5s5w5}555555556665686I666666677.767V7^7}777778 88 8=8A8k88889999k99ooo$o'o.opp3p6pCpOpeppppppppppqq qqqXqdqmqqqqqqqqqqqqqqqqqrr*r:r?rErcrhrorrrxr|rrrrrrrrrs'sAsDsHsNsVsbsfsjsnsssvszssssssssssttt4tFtnt{ttuu uuuuuGuVu\uguxuuuuuuuv-v0vNvVvovv)/>EL`ox9>EJNQWchlo ,3CIZ]or{+.158G(-:IQ!/Kx)-5PS^ow}%/G]mp  .4A[wad+Qy~   1 ? z       !"!9!Y!!!!!!!!!!!!!!!!"6"B"["c"""#m####$?$I$b$$%3%%&&&&%&(&6&O&Z&&&&&&&&&'2'I'S'V'^'k'o''''''''''((((!(3(@(E(J(Q(Y((((((YSY]YYYYYYYYYYYYZZZ-ZGZhZzZZZZZZZZZ[ [[[;[F[b[j[t[[[[[[[[\\ \5\?\C\O\p\\\\\\\\\\\\\] ]=]~EPfhp (/8=@QbfFTtw %Uty5CU^hΈκ(8;EL]`ruρϋϐϥϩϭϵϿIXoyХ -48CPW[^ms|ѦѰѵѿ ).2Kkҁ҈ғҠ&8U[^gӫӮ.;rv ! ^ a x {       % + 2 C J Q b e o r           " ( 7 : P p            # + 1 ; K U f                 " ' 1 T X  DDDD D*D/D2D<D?DBDNDRDUDbDeDDDEEEE&E*E@EIEWEoErE~EEEEEEFF,FtFFFFFFGG~q~y~|~~~~~~~~~~~~~!3=FIfoy@_.Mx :=@DZ_cjpu .1;INStz CGSa@e-ar#@M^k*2,8Hj:@S..../E/M/Q/T/g/////////0000&0S0001 1S1m11122 222.2J2W2^2j2u222222hhhii>jkkk]khkskwkkkkkkkkl ll'l1l:lGlVl[lylllllm2memjmmmmm "QXaeny~#)1NRw8;SW`y}"+6Q\_bilv-03:AEM"&*9?GRy!#2IK[q} $7MQZ^qv7?IR[ko P $(8FHru}e8BPgj > #.HNW[akޚޢޥ8;>Dmpv|ߋߧ߭߸߼(2:=@N^g+4<@SWlCIL 0HMZjmpzI_"-EILO[g{#s(aoz #'HSVj|S S,S/SFSSSSSSSSTTTT%T9T<T?TBTHTXThTuTzTTTTTU.U2U>UAUHUUUrUUUUUUVVVVVVVVVW W;WpX+X.X6XdXmXvXzXXX -38<cj,1AFIMPTW]`v)/4DHKNlwz  ^tzM\xBKU\bj"):>gyIX>GQhns lqɆɉɜɬ_betʄʎʒ%.8>FQT_sˀ˅ˈ˝RW0\ix| Up~.<DSe'+.:Gc!59=LYhl e=g=q=v=~=========>>E>^>>???/?5xx x4x<x?xWx`xmx{x~xxxxxxxxxy yyyyy!8;>HY]orADQ^mq #(/3:?FPZy)G`t.UmyMd>>D>E_+Mb!$-4EC)2@R_ ' ' (# (. (@ (C (O (z ( ( ( ( ( ( ( ) ) ) )# )G )a )x ) ) ) ) ) ) ) ) ) ) ) ) ) * be b} b b b b b b b b b c c c c c c c c c d d$ d< dT dX de dh d d d d d d e e" e< e? eG el es ev e e e e e e e e e e e e e f2 fg f f g$ g,  C S Y \ g n  + . 1 @ b j ( ;  O \ c f l p y   2 9 A F I e h y }  7 : Y \     / מ נ ׮ ׶ ) ؅ ة ص D S         & 2 9 \       - E d k u }      ! E i }          L M M M M M M N N N@ N N N N N N N N O% O/ OF OK OR OV O^ On O O O O O O O O O O O O O P P P& P, P: P= PA PF PN PR Pm Pp Pu P P P P P P P P P Q Q- Q` Qv Q Q Q Q Q Q Q R R R, R< Rb R{ R R R R R R S& S9 S S S S T< TJ Tu T T w      * 2 5 W Z ]  8 = @ J V ^ k w |    & + 9 A E I L O R c h s  - = D H N S Z ] k s   E R V Y  2 T Z b k  ¡ ² · ( h  ~ ć Ħ 0 3 ; H M ` ś _ y Ɗ Ƒ Ɣ Ʋ   # H z ǽ  Q V  + b Ʉ   m y ʉ ʎ ʩ ʺ  ' - 3 : @ F T a h ˇ ˏ ˥ ˭ ˰ ˶ ˹  m p ̀ ̱ ̷ ̼ ) 1 ͆ ͣ ͭ      " ` c g j p z Α Ο κ     O Z | ϊ ϔ ϝ Ϯ ϱ ϸ ϻ  3 = Z _ n t w  % ) , Q i y ~ ф ѩ ѳ  ? |  Ҍ Қ ҡ Ү  ( 1 9 C S ] d l o & d u ԰ Գ Թ Խ   o ~ A Q [ l  5 > F f z    ! - 0 ; H T Z   ; f {          d v z       = G        & + . I T o t      ? V t }    d     , 4 `               1 5 d      7- 7h 7 7 7 7 7 8U 8h 8 8 8 8 8 9; 9V 9x 9 9 9 9 :% :j : : : : : ; ;( ;= ;O ;c ;| ; ; ; ; ; ; ; ; ; < < < =5 =g = = > >" >% >, >4 >7 >: >f > > > > > > > > > ? ? ?c ?j ?r ? ? ? ? ? ? ? ? ? @ @ @ @* @0 @> @M @P @\ @x @ @ @ @ @ @ @ @ @ @ A A A A0 A: AM A A A A A A A A A B B> Bb Bu B B q q q q r r( r/ r\ rq rx r} r r s so sr sz s s s s s s s s t t. tC tJ tz t t u? uI u[ uf uj u} u u u u u u u u u u u u v v: vE v v v v v w w w( w2 w5 w< w\ w w w w x x! xo x| x x x x 0 G Q _ r  ' @  h w ~   1 4 :   b  ' : G U   7 ' 4 7 ; C M u < A D   ; F u   : L i m  1 8   / B i x  P Z i C  ' ] ! ! ! ! ! " # 'j 'w 'z ' ' ' ' ' ' ' ' ( (* (- (9 \1 \> \B \e \q \u \ \ \ \ \ \ \ \ ] ]& ]- ]Z ] ] ] ] ] ] ] ] ^ ^ ^ ^ ^G ^f ^k ^q ^ ^ _D _ _ _ ` ` ` ` am a gz g g g   & 1 4 E ^ p   : k n z } * . 1 7 a  6 = I U Y e p 7 : A i  L        . N v    F F F F F G G G GH If Iw   I L {  f / ; F    " . 3 L ] a e t   v y B Y }   % I L a H W " 2 L U b r y11-kkHc7v  ^ ! ^xޗuvI\!$!1( .γξӓӗ BZ`1q2mFL1T r  ( ] ~ E  A   6  @a A B; B u sM>DlY$5555pV9M !@!""##'(IQ   DDDFFPdh 7ADT\V[Xk!x ( b c d f b N N R/ ~ J Ç Y + 9 O `    9C 9} : t t \W $ L e01kk.; 74o'''(fp\} ({ e+ w'(Z\\Aӟed O  ?o"'%M''YcYт  $D1jjll_TK  r K Q & L   zza{| cM @tv]+KgLOP1NX Ɂ W d < B7*K[KPm TH wY|TjaKbc/cDf!f6_kZiAdi޳PU_ \ w_e;])arPf=stitl  r$+%Xc+ z8h$//12Dk[#Tlqʵ˵>K>q&'; O Rg Z y И   AQ B! F  / P e   Z vwTy Nn    &'Ց1!!!#*2<? A2  ??21%%1_^DKKNOtRRT/Òopjp\if0hZm V`yUf e  $   P T_ Ġ t ] g ?  F IT aePJ` y7H\W_`dl>s}JP=RYRag7IqkvAvkvw"#8$Y6ҍvӀӄӤ  ?w g0jk.t.)޸TWdjoRX=g>w2'7  $ N  ! 2 d + ʆ S a D 6  !  7 A B t) t t u  = P k t GV X i yz z $ co  $ cs c4AFmU    8 @l tf}`n<KKL LFMz15y'@WhXkXXmy    r A c->OVOOPQbuFvvjs'[3] .Uзf x11122hjklmSU[VVxyL 1   x _ ( K Z .49 B] < " 'Y`ۈNyb EAEX2x2,x bf [   v ^   r::wIw%;%())J_ccg28Kqٜ`K)KLLCLMMMNOP Qh4jÆõOą]/-4|9gqr_rst?tuSumv"#$G$$%%%&&&(YVZZ[&\y\]a;[΋+)R $ t JEcEF(F(7!;0xY ./ 0111hi"jjkElplmmzmtZ-U_@B~ST"Tj 7ˢ  GxIa>2y2^3k ' )X ) ) d d d f f   f  O Oz Q QD t x ?  " Á ǧ ɪ ̀ ͹ A U j        76 8u 8 9 : < > ?[ ?w @T @ B B s u v xG x x x * [ 'F \L ] ]* ^? ^ go Q x 3 I F G5 H H Ip x | ^ ` f  0kv40B3$||!KU, &@/ˌJz?+a c%dm hMRMQNQ%&2' t;Q+iVXxxd d. d  > B I H ؁ M M M Ni N N   - F ŭ A  ? @ 4 ]Q } yROQ^lt7""$eI1R2'i N N N  ; ;7 3$c/1'?~syy r 7 . Q @2fx^ޯTxV y e3i E d^ Nk N u%%&%&&&&&&(q((fVcmu}ՇWPsq48K8 g#'Y /E'==?I?V?_?g?o?xxb Ѽ (b g&Q?E ^48&U / #* #5 ` ` e o:vx,{uaSfLsuRuvE|w S]θ" 0hhE#viXT d- e. <  H ʿ ? q ! \ h!!mY'i 'x& $U b $W bp'[F|Wh ( N Ou 8y = ɲ S pa rc r~ M g j&$ (7u+'# u G:~ ..w9)r~  {Pz8&<_egv.4RH8$'$KYrGhkBK]0ST 5yIz b c t  4 =   q Ԣ   > @ B B$ ! ̫YZ<`]ev1Hr  H Y  = v! g% 6  B  Ju:uVuruuuuuv vvvwVwwx xCx]xfxyy4yZyyyyyyzzz#z0zzzz{{L{a{p{{{ FIWu g8 :=_hp!.~ Qcs~$(-u=DLRV_ <>v $>EOt%%4&&&&&&&'R''(((A((((())))+)8)C)))))))))* **%*2*G*S*x*~****__` `+`W``aaa"aDbjcc$c(c:cddMd^dpdeee@e_emeeeeef,f<fKf|fg+gCgPgrBKprz| Jgojsdi@#JSPbsTbkt|ՆՖթׇa|زؿ^ڊ9܁ܑܙܧ>@gFL F$C0BDh}+JJ+JAJlJJKK,KEKnKKKKL LL7L:L>LsLLLLMMFMMMMMNYNnNNOOOP!P#P^P{PPPPQQQRR41>Sku<ICp2?«$0=Å;MZăĚŧ.X`Ɛƚ#-CL%4Y4[4445555d566%6T6m6667&7S7778M8j9T9]noopp?p^ppqqqqqrr6rrrrrs1s7sMsUsrsssstt7tDtuuuuNuv 16N$B$+UY'] (8P%+r "i P   / E e p x    !3![!"h"#<##$%$($;$Q$$$%%,%8%Q%%&&1&&&&'''&'(1(6(yYZ<ZFZcZZ[:[f[s[\k\\\\\][]}N<C6OshosP3jmϜϴ EЫй7=zѢ=~ҀҐҒҾӠӶӻ  v   $ B     @ b     r   7 DME$ELEjE}EEEEEFFFF&F6FoFw~~EORng|9?Hs(k c*g}b+69\-^.//&///00 003000011 11i12 2\2`2i2222hhiijjjjkkkKkakkl/l=lOlollllm^mrmmmmm!')OBrE9@7X^ &/Zi{Pep)4MVv^qޖޘް޼-3hy߁ߵ7k-_gqAH.7g?Rbpx-7|\S.SSST}TTTU UUU U0U^VVWWLWWX*XXGbh~@)YbnVin@,{Ȉ|ʘ^bEZc+:F#16BR{7] ,4jPU=m===>)>9>?H?U?^?f?n?wx xxJxLxxxxxxy?ySycyyRTawCO_*-(9cozR$D i<Ob ' ( (" () ( ( ( ( ( )L ) ) ) ) ) ) c( cu c} c c c c d d dG dd d d d e e> eN ei e fY f g+ g; K y ' / : h : ` ! $ T  * ׬  ( E v ؀ l     < V     ' A    L L M? M M NC N N O O P P8 P` Pb Q Q Q R7 R; RF Rl R~ R R R S$ SI ST Sc S S S Tg ^  = A  2 C < M   a % 1 H f Ž   § E z × å ý @ IJ ļ Ō Ţ r x Ư  y ǣ Ǫ 7  g ɯ n ˵ ~  E O ζ  S { Ϭ   7 m н $ K X ҇ @ M j Ӏ M Լ x ' @ P " D I Q t  8 : D t       - ; ]   1 5     6 ?   s   C      % 0 y          3 8 a   1 4 7" 7( 7W 7] 7d 7 7 7 7 7 8 8 8n 8 8 9 :N ; ;3 ;l ;p ; ; ; < <" < < < = =A =u = = = = = = > > > > ?' ?| ? ? @ @ @) @/ @[ @ A AK AX A] A A A A A B B B0 Bp B B B B q q r r r- rU r r r s s t$ tB tt ty t u{ u u v< v v v w t C Z o z  V &  )  " p  > 6 K ) 5 V Z l o  O R V g z &  ! ! ' ' ' ' ' ' \# \S \l \ ] ] ]% ]w ] ] ] ] ^ ^ ? q  4 A X e v +   1 t F G GX I\ Ik In  _ ]   k ) o 7 N ^ t  # U ! ' 6 R 11!kkk9W7,޺+= ".WT  J ' B % % c d a % %! d d#&*(AE/ye ( w U v  B/ |Zpp5 \8 .n.0 v RCR i>  R # ` # ``dKv F!'kdEX!yk e g Q#"hV c c aU T ?` _ M z G @B A Ac A B3 B` B tp Z  # `ĥ ː   *# tD "& o ]f''( ( _ M )J#' x x$sEK x ˔ + ? > S t @ ? [ ?j y ʇ cY  K V Nh F@(, " s S OJ#"< < <7ALL-L}LLLQ|QR#cI9A (Q L X st s(#Źa{^klQen b e  TB TG \ 'k5ύ Q< `j Qg a<RV j`i;k =zOOOW~&BěaƑ5O56,s F"$&ZZg\ЊЬP+jl8m_msmmi8A$  M S%  xF xn  \%ZJE{kkkx   9^ oYА|M f 8J OĽ7ll 8ic`eexSxVI /oJxyƜ15G6G9pYr;t~  $4%4%;&9&&YgY[[$[<\\]KDRj  >  0   EEF->8=E6A[otzEy/ATd./FhjklMEߨ S2U RwəɽB==h>>3x<K5} * | ש PD  W j    6 Z f  E cmoqYrZ] ϼ sE/gvr"2//mm{4Vp -   V Sv  Ā[c  + \ a sL.2   8 p v uWa :w ;\cRJKM MˍWf q ? A n xr _ F H GM=mTVt  ArO q ?&g''/)~-8 9EF<Wce^ F,J("6 mO5f 8mhmݒ G$$O{"LQR-R=RNRWRdn~7T!$\vDhXbn   A`% zHMMM9.l..Rc  f * OQ .$$%Wm of[e+Fm~mt U PYzT-7ޭ l ¾ tu Y kMi  T` e ҩ&I `T,y Qh x   %%&#&&&&&&'H'L(*8*I_}Sajs{Յ8ۯKzPPrH#'l''\(vynsE,ElAT]TTUn ˬkWs==?G?T?]?e?m?v Q b ̾ ν F  ? ^ U > > @; u,  ! ] ^  : (&O?C ɢ nb':%h%&I(*++Ba\aaaab)bQbvbbbbcIcwceg" M6v^0gRmN6RmuC>ƪN59tpstQu0v dc"m$s%c(Z]]AΓԎ ,F'EW&q3"him ?WzWXRe b c gK  @ " L M o t 7> X  ! ' ^v ^ h u j  F G! o(mÓ B8\ N '}R B6;v `%M~ ~  Ny A  t ][ ] ] ^'@`q?49D Pk P :Eru Ax ^Z g g gHuwygMoMN6 ! /X 9G <8 q ʼnL1LynePT My i <  ޕơ > rӯ 6wcwyD$c` q%5    Õ y ΐ Ξ 8 87 8 @ s un u  ^j # 9lqn ye )<ςki=w O r1 dn_tttu  i/d8T6U1m[2 E 7 R DZX޲CY%[JQ1>BS6|_lP:<g b rr@F#rdK:K]KRR*RKRjeQUD2 ) R6 0 j m Y F " 8 : : ; = v! r ?uz ] SY` wM5 S% uvx=  Rj | X ͘ ! ! \ \0/HZ6'''(eoxc2f$ۑs7# J ''P''b" ; o"׶={*{o* OC2; V ` A ? d e$ %g%yr3Z P- 'Z wEf®M  ! ! & ' \ \ e T q uvx"y.&'(@(()\IMNpO7Ɵ56 7  d$Z>\Sѻ  ezB dT*eJ_?O 1 ƃ ] , = = A B  J GL  / @ N 0kz"E ` v : 2 A S  ͢ L5|5u]Ϣ>S b fI " % U ʈ =;q $ $ c co  U j '"M wW-2!,5Y6"$&4\ң i/`z >?ya e &  O v  : A B :  :) :O &MNOMPQ›þ7b&([]<KI {5,w[ ===% )H I  ;d A1  (2 x u $ )=?P4568 uTcz WKɳ P_ S  9 R A  ] ] ^ PU w ]  Aa Bz x 8 z9x A ) Am T] ɨ u& E2"2S HFS&"'2rۃdK9Kv7 y\Ϛw J _ ӒYs&3ބO"Q, - 9`@'VPz|-1  P h  = = >Q Fӑ | Q8 ȍ .vd Pm&  }% x.  =   B^7( :ķ0&pq qS (x'(L+"JNC '. %,&3&@`/ؕ#|z b fd l þkm ? s{ fxDz[[[\3\]D/ >%\_yK P/ 57~qFr(Zi[\%2Igߌߺr{mɊ ( ) ) c   Δ ΢ Ф _  : D  5  e 7i ? @+ @ q (b'u(B  ; ?ܡح "DگY2TQiO a 9 g 2 M 0k}! = %&&''`g``auccFe&v#GզNٳjrۧ]A|IN:v; l7778[8$!%DRs,3ExE~i112<2PFU7XHXP\jn?; ' (T ( ( ) ) ד O{ 2  ko[\!\ZEV!@˼*lXCG (J (i c %%&&&(*B*_I&W8zES\=?R %&'#())zd߮ op9"[]4Ek'˪==?W" (d R_`E d q q 2 < x F r,9_ = e  \ gf:7K%/v'7c1}XaX0  \ { w xM xV xZ x  MW X A  > N p A s t" %v fx& 8 V+ ST{KLLDLgLO`45>7qBr`vU +FiFFguu ( Q?    s L 0 rcKhAi N 6kzLvyzu F Slj8SJ   Bf{>{HjN # al2  @b g ҙ"g#2  ]= @ Ĭ e Ŝ ƿ ʂ ʋ 5  X ^ n  [ m | \. \? \ \ ] F Ib  \   G Vߐ ض ϼ w  r{ v wT T j1k: 8 ! ! ' \} \ e f  =|D!}*   e 4 * e q 3$ I a h o v } \ S 9  m 8i 8 ̵ 5 : %  \ QQ5J"@z :$:z ` C [|<1#  % t w  pw;H8  c `<y rp 4 :M xu҅ ןj ,( ] } x kpKdHZ;2jQw š ?,6 k- .,:\eKX}y /x e P!DFو]  ;~7yydApc?Tg JOPiP;UOV5!stuU  C'\T1@dӚF~~~C\ .q/o0kiTGPnSX ,Xyyyy dL dz d e k r Y  * , x  G  P ! ( : 1 f c Ҭ X j  > ? @8 @I @ B" r r s! sG s s v w o & \! \ ^.    R ~.q, 8 ę   ! c 4v4< %G`aCfPKLM9r~tuv{p&-(4(OYZ[ 0 0mcm9$J!yyT )Y b~ c d ׸  N y  ȑ }   ?f ? @ Y / 3 Y _0k% -8zJt<./<0^01$hjknc.+hjkllz {%#۱JpJNRDE/it{ e l ] f @ I[ Im] |.||rQ' :  I $ = ̔  9 9 9 : Q G " ; ̒  9 9 9 : OvwAy7p_``JMO<Qstvv"1#y#53   u(V\`q4%L]txbrމާެvX%ʡʨʫ*>M>V>g>x\#  ( „ F   & + ? r ; B 'c 0  KZOh  v;]P ˁ < =k @?ު + *SE Xž !:e' Ҝ \ gW m  v   *& p F  ~F)91P c ?"`dL%P y C tffBJ%ĿPu w"Ԅ.~$ ~ O  7 u #  { r{ T, * > u  7> ;FS )R ҥ MrL; 0D c  >S*8f a/է(RQ¨4p77u2[dӌ~qosUCb'< G   Q S  Z Ǟ , 9  8 @'   0 6 \  9 Z Q|ei T г q wv/x}yOyoJ_``aIcWgJ50:?C[ۓJJKMNZi<t u%B[15d  F"~_-^d [02jm|m5hWuFVW '6H(3y~K dK g=   N RP S E   + R ` *  k e F qvg '   ,Y C[Q wwyze{1dgRJb96Qvi F_Z.V.dkaޫVV!X21[>T> B א  7  7  =) B% s ]   a  kc ?Mh(()").)))))***(*7*t****\NHu[ k$kVm1 b O D ʅ s  E  7 s s  \iZ[[]F 8]  s vN بvqR0M9uDZ]| M I x 7e <uhuv:{$9%%D)```Zn՗ٛܮ_ߌ=MiJKKyKKLLMM$<47g88s889iopsYst:$]w.y,Wzl%@%(WYZCZoZ\'\\\\WkDЈҌ@ 7 ? 6EFxFE3Nq)/1E2m=FDEaߣKSSTfʌf>x7xyj )k b e\ [ Of Rt S  ! : Ů ƹ s b Ԝ =   # 3    7^ 7 : : A" B q r. r r r s sC s t t( u vQ v^ v O 4 ]e g " G \1kGffP8q'( # } R ̦ Yv xk{|GXsD .|d  j ϙ N 6 s - N  ; >Z @ t v v* w%vBxy y>z@)|.a c&fNaKMMSMtl(Ab!O" '(6  %  V uDE~5u,ojrv&*-0^MTjTUUr47;-<H%??#xxQxe ( c d d/ dV d d d e ? ! 8 J ) I  I ؂ M M M M Nj N N N N R    . B a  7 9 < < ? BJ  5qqy.4o(U ,EsFrFFIjHx)H5 )  : ] x> s dۋJJ}K&J|ҕ~% f + RA R : ; @ v  "  ( ] g ! r E `k"DE F w>`v ; d s : ą Ϗ eSn7VW TT( w 9 8<x8{Q.8yyy )( ) ) s O!ӢD,a ϫc'd\$k t8 ?^dc 6 5Kv(w<wwyz{i6~ x%(=(W(`aadcdefffg0DռTjלإGI_KqMMMN]NP0PQ$./eÈĶ}Ơ566!6366777<7u79o pipprHrsteucuwqJLbgvp&* V%%& &(r(Y\\>\ЃЖЭ]ѥ(Q  ~~ hQ../I/001#263j*jok5kQklll3lmtm485Ht #6o)'Y97fT0TV VWX( Pj.7yLpC=?xzx8=[9=]p+ ) )d ) b c d eF fc f g# * 7 [ ! k  E W   N Oj Or Pt P P Q Q R R1 R R S} S T T- Tj T |  š = Ŗ Ŧ ƚ  Ǡ < Ȟ  ]  Ϻ Ъ  s ӹ  k / 2 J u    7   B  +  7[ 7 8 8 8 8T 9 :L :x :~ : : ;] ; = ? ?t ? @ @ @ A B4 B s t' tI v, v & . 4 M ' 9 = ! 'y ' ' ' \h \p \ ] ^ A P d ! K  F GM I` $ 0   q3> N{&J#O8G8x8hOiwk.R?>"C ) b U ] & G yB{4dJ:JK°25%oqs_[\]Qbx  ɦ ͖ 4  ? 8 [L5# 9    z  A  ; >_ @ t v wg*9E ] 3qqrFrysc2T507  # # a avU ~ 2 |%y BQ0+ Џ:d  & _ً_|3''((X(oݡNrVW^\@IMe#%&)+ME12^ )   PP H T Z ?  ^ ̹ 5   P - | Ե "  @U @ s  0 ' <   90k1 ɂtG7$c'_ub4 0ث* ã#Z$$%&lS8WX XL  2  U  jxy(<(`;gkܫޏOo0dppkpu !"7(4fοwІН>nDpZv|Jˮ>x&9 d( eH f P d Ч 8 @< u x x L    D waafggPg :l9 A11hi%+ H X i  & B x H g ' g{ T h u T * Ҷboe Ԟ  B.)aRedfUs Ƙ ! \ ]2 {%K`eEyp\u߫~ b ‹ ¥ Ū v w x g X kv8wxz=z||]ŭ_FF9y Y Q/ | w ;H!4O[ Z&ұ 2 {wxy CyMQ4e_0d҆ .`GUdط5uBmRoFF5N7tuKuz"0]! l#o&(=& Щwсg./0111kmChUJW ,8A @ N O ̩ ̮ R < Ϩ .      7 8& 8 ?a A A? t: xl & 5  5 y + ' w    r   vJ'~oD M* M M N N P Q Q^ S, S2 S{ S S S Po S~E:`~%txy< yMPm F # .~//06#zm3H^ ԯ~f3y.//07jk1kl^l x ΃ Э,cNހilz9'9Au."v!ASq& a   R K W k Q ` p  ' A ; Ǎ s ȫ ɘ W  5 R ̌  Ӈ Ӗ T \ Ԏ Ԗ  / > P   9 9 9 : Ap q q tP t_ t t t v v I c | e ]7 ^2 ^R I S g g g((((())#)3)<))))))))))*****)*:*L*q*u*******WYc"%h[d Q Q 8S:[2M@S((((())%)/)>))))))))))*****+*<*N*s*{*******dgjqt $  ?h~=G;UVuiuuk Q&&d M M# M, M< N Q QF QT Q S T. n   ;Au~[* Q Thq(.r bz:\ a $  ^ se%  0{Ag >& >8 > GU4_#& _n4$jm VmmjYy dm ɷ Ӫ @ 'm  ''!V>> ظRA( (+ cs c eB eE e f0 f; fD  $    c d e eh Q й r  t   P y N6 N e MO|EiXN%99GU TwyT(-<VXedeeeffVfgBgggcf(/FlsN|NNO5OOOPP©¶~Ð.5=$bZmƹppppppprr!r/r4rtuEv !'6GLV[{= "H#!#K$A$$%&%N(jZ[[2[\?Ne^һEOj  DE#*.:.S.W.a.e../11i@ij!j:jaj}k/k<kUkllm=z?UUUVsVVVVX:q\`%^^$,1;@GL4UG>>??yy[,} ' ' ' c eK fA fJ fN g" g?  ' . 5 < B H   _ s N& N+ N8 Nt N| } b f u ¼ ö 5 8  I   ;E >. >< > ? ? @ @ xD xm  ! ( (0 g U c k ' ^ j  O b y }1 kAd^jjlluy} s L s  1 S   wd drde&e`ef>fEfwfggigxNTNxNpppppqqrr-0=T!"#($%&A'h[ [ҪDDF=i.L.0101iJiiiiijjrjlclhl߳RY_rVW4D?)`f c f ) 0 7   Q  N<  G    :g ;G ;L \ ! $ [ o 0k(#$6$Z$% gWEX) g ò E ' g| n J$L]]{VffTXc()!)')1)@))))**!*-*>*P*****V&zdAS r v $ M)[)n P T g߰ w   9LjplU>Z> L $ w c e: &] ; f D :)@ 3 Scripture @s  #&=FGHIJK_hj:o1qqC1XYZ[\]^_  r;@*Iz cnijklmop`an$BE   =                                                    !|}1$U: !"#$%&'()*+,-./01  Y[^ _ ` p      "#$%&'()*+,-./01234567 e     !"#$VWXYZ[\]^_`abcdp{*+,-/   Q "TZ=FNVeDgjr$68>*+,7ClpwxyKE\r)*+,A        !]"""""""" " " " " ""###(#)#*#+#,$$ %''''' ' '*(A(Z(o(p(q(r(s(t(((**----------0-1-2BBBBBBBBBB B!B"B#B$B%B&B'B(B,B-B.B/CCCCC&EHHHHH  !"#&).2589:;<=?@ABCDEFGHIKLPQSTUVWXYZ[\]abfjklmnotxz{|}~   #%&'()*./045679;<=>?@ABCFHJLNOPSTUVWXY[]_`abcegijklmnopqv{%-4;BIPW_fmy|  !"#$%&)*+,-./0123456789:<=>?@ABCDEFGHIJLMNOPQRSTUVWXYZ[\]^_`abcdefghijklmnopqrstuvwxyz{|}~      !"#$%&')*+,-./012345789:;=?ACEGIKMOQSUWY[]_`abcdefghijmnooN  O  O G= ONON4i789^N QuY 6nsnsns)ons vnsns r r s, s. s0O r r r sQ r sc r r > sS(:  _ 7v S r r t c c d? d? d? b b b  7y = = ! 7{ = = # 7} = = 7 R  r  ѕ     p & p p S T2 R d* r S > ?U >y S T4 N P R >l R  R &' cc Pccc  W  P d dWW 4 R" T WWW sW sY 1 ` s[  Y~ i s -  RRR " BRR $RRR D hW saT & 5 5 5 5 +  ^ t tw! sU Z p !  e6 =\ =\ =\ 7t ;  = =8F""Z|`|`L|ϰ|ϰ(M ^  B P  xxxxxxxxhxhxhhhhhhhh ]P 0xQP 0xQP 0xQ<mmUUUUWUUUU PV = P P . } 9e  *Y*Y*Y*Y*Y*Y*Y*Y*Y*Y*[ v*m*m*m*m*m*m*m*m*m*m*m*m*m*m*m*m*m*m*m*m*m*m*o*o*o*o*o*o*o*o*o*o*o*o*o*o*o*o*o*o*o*o*o T ' S t8)Ua)Ua)Ua)Ua)Ua)Ua)Ua)Ua)Uaݛ)Ua)Ua)Ua)Ua)Ua)Ua)Ua)Ua)Ua)Ua s t u v v,,,,,,d`d`d`d`)W)W)W)W)W %)W %)W % % % % % % % % % 'O&dbdbdddd~~~~~~~~~~~ } Y ~ } Y ~ } Y ~ } Y ~ } Y ~ } Y ~ } Y ~ } Y ~ } Y ~~ P N N N N ddd Ndd\\\\W  w φ UUU)Y)Y)Y)Y)Y)Y)Y)Y)Y)Y)Y t466 6 e se  T7z S h V > > T8   o+ T n  1 $      T T-6 7n 7 7 7 8 8Y 8 X  [ e k" 7p 8 9 9r Ѣ nA\GuAuA IuAu | B F | j  : M /7)))))))) L MP M O OP Q Qd R' T? L MP M O OP Q T? OP Q OP Q OP Q OP Q OP Q Q Q t Q Q Qss = XDXDXDXDXD11 ;a 7r :[ : ;a  O+ O+ O+ O+ O+ O O+ ''$$$$$$   mmmm----6    GGreekture @s  ( $%(*2789<BEHPQSZ^bghlpqyaaparchautwbrwsindineuntesdunhsomaieeisenepoihsenesqiwfggasgenhqhghnkaimelainasoououranonperipterpuknaqqeosqeousstrouqoisunhsqionsunteleianthntontoutwtrwgwuioiwwkeeswranw(  !"#$% &'((  !#$%&'()*+,-./0123456;<< Ĉ p  o  8rćĉ 5۟ .GZ`ĐĎĊ č  ċ P    8sďČ  7 PHebrewure @s  3 !$(,.159>ADIMORVZ]beimruy| "&+158:=AFJMSX\_afimqvy} $&)-27<@ADIKOSY^cgknruz~  "'+/47:>BHLOSX^dhlrv{ !%*037;>BEHMPRV[^adhlqtw{  "(*.39<AEGKSVZ]aehmptuz #'*/38=BIPUZ]bglruy %*/49=@DINTY^chlpux|  "%(-17;=@CGKNQUY]`aehkoswz       $ ) - / 3 8 > C I M T X ` f h k o t w {       # ' , 0 3 7 9 = @ D I L Q U Z ^ c h l o r v z      ! ' , 2 8 < A G K O R U Y \ ` d f j m o u y        # ( - 0 5 8 ; ? C G J P T Y ^ b g m r v z        % * 0 4 9 ? C H M P U Y ^ c f k p t v y }   "&*.148<@FIMPSW[_cgjnqtx| !$(,037:=BEHLNQWZ]bgjnsx{~ !%(,/268;>CFIOSVY]adhsxz} "%(,/037:=@CFLPUZ^djpux{~  "&*05;AEINSX[^bdilpruy   $'+.156<>FJRX[_dhmrw| $)/7;?FKQVZ`dimrw}#',04:AFJNSVZ]bfjnqsw{ "',17;?DIOSZ^cglpuz !%+/0258=BFKOTW[`ejnrty|  #',/37;?DGJMRW[^bhkqswz~   $).26:?@AEFGMHIJKLNOPQRUSTV\WXZY[]_^sr`afghbcedilmnjkopq17y~z{}|tuxvw     KLMNPQO]`_bcda^ghRefTUSVWYX\Z[+,-.0/?@A142356789;:<*=>inopvqrtsuwyx|~}jlkmz{     oqrstuvwyz{|}~px !"#$%.'&(),+*-/0123548679CD:F;<=E>?A@B^_HGMNIJKLOSPQRlmnTUVWXY]Z[\hijk`abcdfeg !"#23$%&'()01*+-./,     CDBGHIJEF     ! %&"#$'()L*+-.,M/0123674589:;<HEFG=>?@ABCDIJKNORZ[\STVUWXY]^`_cdabkfghlmnoptuvwqrsijx}yz{|~QPeC@FGHBAEDRSTUVWMNOPQ&'(     LIJK! $%"#768>?9:;<=234)5*,+-./01X\]^a`_efghklijcdmnopqtrs{vwuxyz|}~YZ[bSUT[\VWYXZ#$     !" %(+)*,-0./123689745><=:;OPQ@?ABCDEFGHRIJKL&'MN./  !"#$%&*+()',-) !"#$%'&(^_`cabdhefgklmnopqrswvxyztu{~|}]ij3  !"%&)*+,02358:<@BCDFGHJLNOR`bcefghipvx|~"#%RSTWZcdefghijltuvxy{} !#$0<=AILPQSVYbcijnpz !%&)*+1234JLMNZ\]ghikmqrstuvwxz     #%+,./0246:?@BDLPRSWY]aenoptwy    !"()*+,-.012356IKLMNOQRSVWZ\^`efloqstxz|}~   $%&'()3467=EGLOPSTUYZ[\]_`abcdehijklm/037QVW\_`abcdepvw{|}     $%)*/012;=>?@EFHJKLMPRSTUVXZ[\^_abdefgijlpqrstuvy{|~                        ! " & * , - . / 0 1 2 3 4 5 6 7 8 = > @ C D F G I J L M O P S Y Z ] _ ` a b g h i j l n p r             $ ' 2 3 = ? A C H L M Q W [ \ ] ^ _ ` a b f n p v x z |           " & * / 1 3 4 5 = ? A C E K P S V \ ` d e m o p q r s y z |       + , - . 0 4 5 8 : < = ? @ A C K S W X \ ` a b c d e f g i k o p q r t v w y z { } ~           ! " # $ % 5 8 9 ; > @ A B C D E F K O P R T V W X Y b c d h i j k t u v w x z { | } ~       !$%89:;<>?@ABCEFKLMNOPQRSTUVZ^_`dgijkqwy{|}~*,-12349:;<=?@AFLNXY\]^_`acgijlmnpquvwxz{   < ' g+1  f< < &m f> D l8 5 &c f1 f4 &e f3 l= X & & f f e 2 * &T f , &V f g f f  &' e e &) e e &, e - &W f & f &4 e / &Y f f & f fS . &v fO fR fVS & f & fl7 & f# f Os 7 8$ 8 t vY & f  Ѵ (  45556"UVJ :_ ; \ Y Ҍ 1:α B H "k _ 1C H m "K & _ e 1B ef U T t yr d + ,  I Q z ˖    8 t ͝  7 8 Њ Д С  C \ ё * E p (  '   b  7j 7 8 88 8R 8 9 9 ; = ? ? @, @2 @6 @ q q r r+ t t uU u_ u u vB  ] A f 1 6  G G G   ~   1 r · ( +  X m :e : : ; = = o6oior"YC c. L Ov R R TP : MSG_4$'AH44444o5 V+V<VEV[ ȧ 9 T ] j Hn I I2VGh F kU #oloU ; L q * , co DCȭ  V> y $ " &C `_ e Z ( 1G > c f <or M S S TT " &E `a e H1Iooq L M S S TS G1H*o>pmpop'C5L [ s l G G H& H cN (k5,BP448ox|Ș c> cC c^ h : I@ 0 J Po?opnq" ci >#448468  $m bouy Gj Go G G G G G H HQ ( + 6o cEoU        1 4 9h E X _ p w v y @ W y    a f]JL $ _ d G H1> p ; ' ҏ1= _ _ t $@ % & & b{ c f g a a v $B % & & b} c f g 9 # & b f # % & ') b& d f gM &9 e e ; < Cox " _ _C cn  k ! P " &> `G e U m # " &@ `I e # & a fw  w O H H H IG y ' '9 f f g( gb ' g* E jVV   :] ; vs vu+ w - vk vmȜȴ <| ` e iț %O % b c dY eQ N %Q d[244 cT d  h  A #z &t aa ai fF fI < : ; * 5β CC Gz H H6K $J % & & b d f gU H $L % & & b d f g $Q % & & b d f g T y <}o} Ѫ Φ$ ]Uc < < = kVK 3 c1  < cUW _0 e ca 2k >wotq ҁ1 cHop P R R R R S bpr: ?orqopr   I nUVM Gf G H  3@446P6e6j6z6}66666777:7r9 82? 7C h $ % & '+ c d f gO Ѥk rȾ j $ % & '- c e f gQȞ5 Һ1M _ ` e eȸȶ 8  CV.V3 < G G H HS ^ ѐk $O % & & b d f g 444U)C > 08U oV sUU < bC! ] X "e _q _ "g _s _x _z "j _v # ` " _ < # ` `  ; ; ; < s) Mh M r ћ > 7 t #h &o aN fA H0 ` f ұ1R _ e ah fH r + . M P g c<8([}.;ERb4445ΧȔh d > G G G G G H( H; HA HE HP H IB  oXokoBpq H*6 ѕkoEopt  f t ~ T a G HX H G H 3& ;V: cL  H =_ ; A F G H] B 6k ы k R; G G G HW HZ H HU c= 4 ΅ Ϊ  ) > ҝy R Y Gg Gi Gn G G G G G H Hk H H H H H cY RCo8 HC >o >po G G T G H[ H   :kV)V,V/V1 _ onq  ҙ z k  844 H= H>4 H clY gXV7Ȑ Rk 9k H H 044Y O < G G G G H4 HJ Hq Hv H > > = Ho_Ȧȩ ( )J M :a ; C WȻ љk d  I G G H b _k    6 C h344 G H1 $ & cu f D9 u 1c C  " &P ` f ҇ B " 1Y %` ' dm g- l ) 7 cZ f  1] f\V; M P R T s Έ ί a H $4 & b` f ? #s &r aY fD ( J 1^~  1b <U  Mf cf cp ў  ( G H  (ȷ SDU74 v Gx HU IL =e M\ Mo F = #q &p aW fB2oDps H' H9 HD G~ H$oOop~p \ <   # & a fq > IDY [4 J  Դ M S S E < oMop|pȒf c: W o < l  p G G G G G G H H H, HB HG HL II L K J s I u Ѯ  6 d 8 8 S  K # & a fp mA < = >u I I% I) I/ HU T W P \ o $# $ $ & & & bN ct c f f g s $' $ & & bR c f g = ?: R ^ $% $ & & bP c f g : &{ f[ # a cD f b cF f f H ҋ 7 #N &f a' f5 #S &k a, f: : #Q &i a* f8 7 7 8 8o9ooo  ȣ.g c7 ce a : ; ;i # & a fm U # & a fkD ve  Mr  k 9i E Z $ & b@ f 7 7 8 8H7 7 7 7 7 7 8 86 8F 8P 8b 8 B B&4 or ( < " % &G '" `m d f gE " `q f " % &I '$ `o d f gGo c3 f$ ( 8] 8} 8 8 d ZV5 <t  VP H cr 8NVB ` f" C - O D $ȝ = = = > > > ?7 ?R MMo{VTo cc9 Gl Gq G G KD Ȍ "V=VY % ή ? ; # ` # `Ƚ V w U   < M cj ȑ G H n e! < H &~ f` g01m5 u n u Ѹ 4 y NC} H e. g\ Mg f : c' Q v7MC ` fC  :` ; ;Y b Y 9z l % ' d g@C ;  W G l m I; I? Ң .UU ` fά 0 oo cm  i :oir C N W e q > >F Җ Қ ҡ1h T >q Gp G  @ c f c f C # &y a fY f bm a f,D : > > % H H" : N v1l 8 $ & c f ѽ U MkȰ # & a fs Ҧ  MbY  Gk G HVU j c $ & cN f 1q ҵ MX1r Ҹ c9 ^ < # a c0 cB dzC r <^C H n  P "4 & ^ e "7 & _ e c5 cOCCqCC Myȋ S G | i & f '7 g`C N c1 f $ :d ; D X S` R 9 W $ & b/ f 2 W | WU r  4 }4 I Ҩ1vT~  1 &\ '6 ': '= f# g_ gc gg щbC ] #0 % % % ` eB eW en e Gw H HT IK c@ @  ^ Hcc T" TW M M RC h V \  Im 5l" $ c{ % eI S> CS Z d g6 :CC t %; dDy1|CCȗ +o } Gt G G G G G Hy ? G ȫ ho;corC c fY\944oGpv R? cJ H < = L V H? HN & рr J ? <VO   " < <)<Ȯ  Mc ѣt " &< `+ eoo odC %" % ' '0 d e g gT d %% % ' '3 b d e f g gW x |1w 31{ Gd G H  %5 ' d> g! c` %7 ' d@ g# 4 #@ &b a f/ b c f f M_ Ҵ C H H H3 HI x %- ' d! d+ g g   Gv G G G G H| ?uopq T } %v ' d d g: g;  %x ' d g= %z ' d g? _  " " &6 &: _ _ ` ` e e e e ` eC a " &8 _ `8 `A e e e  e e $ & c g G l $ & c gC 3 _ e)M4 G H I8 I< G G G G Hz H y ψ ϡ _h _k e $~ KCFwDz " &O ` f ds g.  " &M ` f as fJ au fLl# 1 M^ Mp " & ^ e " & ^ e   ` '1  . $Y & b f ґ H`1 b f Ѩl,  R R2 b b d f| f~ gH L Ow R R4 TQ 1 џ  E # & a fb # & a fe 1 $ % & '/ c e f gS 1dΩ  х l'  "u &. _ e ( )g B1l- T  l( 1 1  & &% e e e e Ҭ1 & e `1 & & e eoa L " "a ^ _N _ _ _ e 7 7 " ^ " " ^ ^CCDU > >D >S >P  Ҁ1VF G H Ҟ1 H77 H IF l q $ $ & & c f g n $ & b c f g Ml D # &} a f_ 1 AVD G| H" H. -  {1    l1l2 ҽ1 Ѳ "- & ^ e_ G Ho Ht H H  ҆  % '5 e9 g^ C Hl1 HM  ; 7V6   aU Pooc`%oyC| Io Mv %Z de c4 >VRVQ a9U #_ a;C i X #F a a! #H aU , :^ ;U > G H # ` H d, bm boȵ $g bU $ c a # a a $ : a H H $s b $v b яor! $ c,4w f Y _ b ;k   2 P 7 xU >s Ѡ ѓ ї ; E G 1 3 H   |  o  x povo VW a , =7D cF = ob ; oT U4 F 56.1444 : M444Ϊ Me :oWoZo\  6o O @D M   CD < G Uoqq r oz D  J/S4 r { ' % Y   >nȬoCpr+O4 ;YCC  ! -C4 M MC 6 M U :c ; : & L#oKpzoW  5 N MV /o : E*N4 I9 I=14  S M[ Mn Mqo cd cb c] D cZ Q m u C ȯ ( : S U z%G4~4o3 c, \ I t1 cX4 H"4 HK cS b H H I I I I! I# I' I- H s < H I+ cV H cA I1 45 H cI cl cM H n U G(;U ; $~ & c; f C $ & c= f ҃1 1 H % '% d gI % '' d gK O t V {g O c[ $` & b f c\ B 5 3 #7 &_ ` f& #9 &a ` f( @C ` f*D o _ e%x   v { l1gQ A c g   9 x ! I < < % Q # # # $ $ % & & & & & '* ] b b b' b1 bB b d f f f f f f gNUUt vU { ZVA < 6 Y H I C Vo`  8 9N 9[ 9s  Gb G H H H H H H H HU D   9 MW MY M` MjΨ F R єl < e& gZ o<Eu R w4 T Hblk% Ұ1S "{ " &0 &3 _ _ e e ҫ1X  G G G G G Hw H}l|o]o[ ?S G  O # & a fy a f{  M # & a fu J Y  o ~ X } aG f?Rosettare @s    (.489AJOSVZ_`albbrkcciygehhozrllatlyhwmoolykownegataperiodpiyyutpnywrwadkowlqwcimvjatcwhgorwycmyarybrkycmrkyk  f f f f% i f f f f' P f f) k f H m g f  f f χ e f f# f f f f"A; ,A 6.>7$%&'(*+)@=4-!#"<  ?59:8/0123AL Lo.LnM2Qo.In!JvPY  K y 1 h $ Y v Carding semantic dyads and triads: Gen 1. 2-2. 3 as a test case (Part 1) Carding semantic dyads and triads: Gen 1. 2-2. 3 as a test case (Part 2) God for us is a refuge and strength: Psalm 46A Literary Translation of Genesis 1A Literary Translation of Psalm 51A Persuasive Interpretation of a Difficult Text: Exodus 4. 24-26A Psalm to Learn by Heart: Psalm 19A Sample List of Oppositional Pairs in Ancient Hebrew (Vocalized)A passage to read in an election year: Isaiah 11. 1-9An Introduction to the Book of JobAn Introduction to the Book of PsalmsAncient Hebrew Dancing- Jer 31Apples, Oranges, and Nahum 1. 2-3aAramaic Poetry in the Book of DanielAssimilating Hebrew Vocabulary: Two for the Price of One (Part One)Assimilating Hebrew Vocabulary: Two for the Price of One (Part Two)Electronic Dictionaries of Biblical Hebrew: Part FourElectronic Dictionaries of Biblical Hebrew: Part OneElectronic Dictionaries of Biblical Hebrew: Part ThreeElectronic Dictionaries of Biblical Hebrew: Part TwoGenesis 1. 26-28- Exegetical Odds and EndsHebrew to English TranslationHow Ancient Hebrew Poetry WorksImages of God in Psalm 68. 6-7Is Genesis 1 Poetry?Is Genesis 1. 27 Poetry?Isa 50. 4-6 A Wounded HealerJob 28. 1-2: Text, Translation, and NotesJob 28. 3 Text, Translation, and NotesJob 28: A Poem about Two Kinds of WisdomLearning Hebrew from PoetryParallelisms in Ancient Hebrew VersePsalm 100: A Thanksgiving PsalmPsalm 137: A New TranslationPsalm 137: This is the Word of the LordPsalm 19. 2 Text, Translation, and NotesPsalm 19. 4: Text, Translation, and NotesPsalm 19. 5: Text, Translation, and NotesPsalm 19. 5c-7: Text, Translation, and NotesPsalm 19. 8-15: Text, Translation, and NotesPsalm 51. 10-21: An Exercise in TranslationPsalm 51. 3-5: An Exercise in TranslationPsalm 51. 6-9: An Exercise in TranslationRegularities in Ancient Hebrew Verse An OverviewStop the world, I want to get off: The end of history according to the Hebrew BibleSymmetry, Asymmetry, and Word Play in Gen 3. 14-19Test your proficiency in Hebrew by constructing word pairs (Set A)Test your proficiency in Hebrew by constructing word pairs (Set B)Test your proficiency in Hebrew by constructing word pairs (Set C)Test your proficiency in Hebrew by constructing word pairs (Set D)Test your proficiency in Hebrew by constructing word pairs (Set E)The Beautiful Spoils of War: Psalm 68. 12-19The Future of a Dictionary of Classical HebrewThe Genre of Genesis 1The Good, the Bad, and the Ugly in Gen 3. 14-19 and 4: 6-12The Human Anatomy in Ancient Hebrew: Advanced LevelThe Human Anatomy in Ancient Hebrew: An IntroductionThe Human Anatomy in Ancient Hebrew: Intermediate LevelThe John F Hobbins ReaderThe Macrostructure of Job 28The Rider of the Clouds: Psalm 68. 5The War to end all Wars: Gen 3. 14-19 and 4: 6-12Tisha bAv: The Importance of Remembering the PastWhen the Face of God Fills the Horizon: Psalm 68. 2-4Why Poetry Theory is ImportantA1Cv +Vn4Cf({Q=Pu M  # 7 y 2 w ;  {0i-F`xAHPU[:'{9.2l:;    ]dHrst=L,^ps>A{|+0 &2Lov*6LP`r8=.Q3z   * T V d f !!1!?!Y!o!!!!""2"H"V"# # #/#E#J###$%g%%&O&h&&&&&&'''V'Z'['d'm'y'''''''''''(3(w(() )$)))-)5)=)E)M)S)[)_)c)g)j)o)u)x))))))))))))*.*/***+9+u+y,,,X,,,-$-R----..7.=.>.C.D.S.b.r........../ / //-/</=/L/M/Z/j/w///////000/0E0T0k0000001 1#191L1Z1\1r11111111111222+282M2_2o22222222333$313?3R3S3\3]3o3|3333333444!474H4_4x44444444444445 55/5?5N5O5p55555555666 6/6=6S6d6u666666666677$7=7?7U7m7777778888'8=8U8a8b8d8{88888888999!9/909@9N9^9i9m9q9u9y9{999999999999999999::: : :::::::: :":$:(:,:0:5:9:=:?:H:P:Q:e:|:::::::::;;;';@;B;Z;k;m;;;;;;;;<<<=C=b=i=>> >@>>?^??@@#@@@@A;AwBZBBBC*CbCoCD@DaDfDDEEEF(FYFuFFGGGHHCHaHvHHHHI_IIIIJJNJdJrJtK)KKLL(LGLZLLLLLMMCMgN!N"NXNNOO@OpOOOOPBPWPyPPPQ QQ%Q0Q3Q7Q<QDQ{QQQQQQQQQQQQQQQQQQQQQQRRR RRRRR%R(R1R5R:RGRORQRTRURZR_RcRiRjRrRzR|RRRRRRRRRRRRRRRRRRRRRRRRRRRRRRRRSSSSSSSSSSS S#S&S'S)S.S/S2S4S:S>SDSESKSRSSS\ScSmSnSqSSSSSSSSSSSSSST"TUTTTTUU)U2U7U8U=U@UDUEUGUIUKUmUUUUUUVV!V#V6V>VpVVVVVVVVVVW W:WPWUW`WdWpWWXXXX2X5XKXMXRXrXXXXXYYEY[YdYZZGZZZ[![[[\\.\:\I\P\v\x\|\\\\\\\\\\\\\]&]K]x]]]]^0_t_`3`a[aaaaaabbb!b%b&b(b+b.b/b3b5b9b:b>bAbBbDbFbGbJbNbObUbVbXbZb]b^bbbgbhblbqbxb{b|bbbbbbbbbbbbbbbbc0cUcWcZc]c^cbcdchcncqctcyczccccccccccccccccccccd@dddddddddddddddeeeeeee!e"ef,f^fffffgggg2gHgJgggggghh'hphhhhii0iiiiiij>jjjjjjjjjjjjjjjjjjkkk k kkkkkkk$k*k/k0k8k>kHkIkOkWkkll;llmm m+mxmmnandnfnjnknonqnwnxn|n~nnnnnnnnnnnnnnnnnnnnnnnnoo o ooo&o'o-o7oAoBoooppppqqqq qqq q!q'q/qsqqrrrr6rrrrsssstt(t7t@tttu>uuuv v`vfvgvjvqvtvyvzv}vvvvvvvvvvvvvvvvvvw w wwww&w'w/w5w=wEwFwNwTw\wbwcwhwowsw{wwwwwwwwwwwwwwx(xlxxxxxxy8yOyiyzyyyyyyz z zz z6zSzmzzzzzzz{{{{|||?||}}-}W}}~.~C~Y~c~~~~~~~~~~~~:>u"(>fs@=TWk{*K[qzE$;@Th!&45?@FUhmn.1MaFk c !$(+7BNW`jkuzQPaku~8qu &.6>?DMQ[cnopw#Ab*HQq9o"w0u3w+789:GS]^jwx$%7LM[ij  "#./278=ABGKLPWX_fxy37I/7NT`MNCD(5=KLj)Sj #u{ #,PZit(CQ\zV*Y5KTw#0=FUany,8CRSXxJ]=SVuJg&mnqsvw|P{ !z".;HU[gs #%'(-0569>?BEKOUV^gnov}~ p!$?i| <R#9Xa~+d/8w;^ $kŽSç5sĮ,-5>BCIR\]bgopsuv}ŅņŐŔŕŝŦŮůűŶžſ %&.389ABGLTUW]eǕǩ XnȍȣȧȽ(0dɂɚɢ*2oʥʦʫʭʰʱʵʷʸʻʿˀ#3RVWZ̡̝̼̄̚Q]ΌΨL\]adegijlnstvx{|τόύϕϣϤϧϰϱϴϼ "$,89>FGKT_`gnou|}ЂЉЊБЙСШЭЮ;Q`vѭ),\wҍҠ ӯ $+289@GNWX^cioptxԂԊԑԒԘԜԡԥՁՅՊՋՍժ,/12IR֜6etز 79:Qfٕ٨#;Hoڅڋ "(08@JKRZclz{ۅێ۔ۜۤ۬۸)X;J]kyݭ,LMސޡ޿`LTQx9=>m&q $%289AJKWablrsw|(u 278BYpp`-]w@ J+ #n|/C%GKL3g}]IQ #$-06;CLUV\kl|&,12Vm+T Cc'-6?KZbhs &38AENOWbjrswTj#:Apqvxz{~  *9AKL^bckyG*:;=?BDEILPUW\djk Q g z ~      $ : }               ! ) 1 7 < B C G H M T Y _ f i o t ~         5     D E )*C;@INU31op8U $)3<=FJU[bj]18?EJOST\afkrvw~$f6D\kmu?cRyxybcFG    !J!K!!!!##$ $$p$%%h%&&w&&'6'?( (E(I(R(V(()D* *)*y****+0+t+++++++, ,-M..Q.////#/-/60"0$0+050>0G11G1r1u2 2}223d34444445(55577(78888888889999::;;;;<  >>#>->8>X>h>m>t>z>>>>>>>>>>>>>?+?8?@?????@ @@[@f@v@@@AARAAAB@BtBBC2CDD;DeDjDrDvDEEQFMGGSGHHHIII$I,I5IIIOIaIeIsIJJ1JKJJJJK KKK$KBKCKRKKKLSLMMnMMMMN/NBNLNUNO7OiOOOOOOOOPPP%P&P0P;PGP_PQQQQQQR.RRSSkSSSSSSSSSSSSSTTT0T2TITKTuT{T}TTUIUJU_UsUuUUUVVV?VAVLVVVWWXXXYY\YYYYYZKZZ[[[ [[[[%[3[:[;[B[L[\[h[o[u[|[[[[[[[[[[[[[[[[[[\ \ \\#\$\-\:\G\H\U\e\o\p\v\|\}\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\]]]]]] ]]]]]]]]]]"]%]&])].]1]2]3]4]5]6]7]<]?]@]A]B]C]D]E]G]H]I]K]O]P]b]q]s]]]]]^^^O^h^^^^^^__ _ ___0_D_Z_c___```` `!`,`5`?`@`E`F`U`\`h`r`y`z```````````````aa aaaa!a'a/a?a@aHaRaZa[aaahaqayazaaaaaaaaaaaaaaaaabbbb!b+b9b@bGbHbMbTb^b_bibrbbbbbbbbbbbbbbbcc ccc%c&c0c;cAcHcIcVcWccchcqcwccccccccccccccccccccccccccddddddddddddddd"d#d$d'd(d+d,d1d2d5d8d;d<d=d?d@dCdDdGdMdNdOdQdTdUdVdYd[d]d^d_d`dadedfdmdodpdqdsdtdyd|dddddddddddddddddddddddddddddddddddddddddddddddddeeee e eeeeeeeeeeeee e%e&eDeaele{eeeefff5f>ffgCggh=hhhiiii!i+i,i7iBiLiTi_i`ipixiiiiiiiiiiijjjj"j1j?jMjNjZjcjjjkjxjjjjjjjjjjjjjjkk kkk$k,k4k;k<kEkKk\k]kkkqk{kkkkkkkkkkkkkkkkkkkkll llll%l1lBlIlPlQlblqlrlllllllllllllllmm m mmm m+m6mAmBmKmTm^m_mhmrm~mmmmmmmmmmmmmmmnnnn%n6nDnEnNnZnbnqnrn}nnnnnnnnnnnnnnnoo oo"o1o=oHoIoQo\o]ofomotouo{ooooooooooooooooooooooooooooooooooooopppp ppppppppp p!p$p%p*p,p-p2p4p5p6p9p<p=p@pCpDpEpGpIpJpOpQpSpTpUpXpYp_p`pcpdpfpipjpkpnpqprpwp{p|p~pppppppppppppppppppppppppppppppppppppppppppppppppppppqqqqqq qqqqqqqqqq q"q%q(q)q/q2q:q>q?q@qCqEqHqIqLqOqPqQqRqSqUqVqYq\q]q_qdqeqhqiqlqmqpqsqvqxq|q}qqqqqqqqqqqqqqqqqqqrrr5r9rHrYrrrssSssssssssssst=t>tDtGtKtOtXtetkttttttttuuu u uuu[utuwuuuvvv?vDvIvNvOvTvYv^v_vcvhvmvnvrvwvxv}vvvvvvvvvvvvvvvvvvvvvvvvvvvvvvvvvvvvvvwwww wwwww"w#w(w,w-w2w6w;w<w@wFwGwKwPwTwUwZw^wbwfwkwlwpwuwyw}w~wwwwwwwwwwwwwwwwwwwwwwwwwwwwwwwwwwwwxxxx xx(xhxxy@ynyxyyyyyyyyyyyyyyyzzz-zEzSzbzhzzzzzzzzzz{{{%{3{>{G{R{Z{d{p{u{v{{{|| |#|9||}}}}$})}3}>}Q}`}f}h}k}m}o}r}u}w}z}}}}}}}}}}}}}}}}}}}}}}}~~ ~~~~~~~~!~$~)~,~/~2~4~7~;~A~G~K~N~S~V~W~Z~]~`~c~g~h~m~p~q~y~z~}~~~~~~~~~~~~~~,:H79;=?@DGKLMQSY\`egjkmqsuvxFJtPr#6;<S6Mq@a %01IV#(-:vz3dty  #)149AEOVY]dlsz{ &-/258:@HLQVZbf"% !$/>@BJKVZailpt~!#&),-36:?HKMTW`gosvw}  !$-028BDIKQTUV[^ipy"%0:=AGIJNRTX_jmqy| ".04<?AEJTX`ilntyz  #(+.05=AFIKTWXdoqu "%+.59 #%(,48=CFIJOTWY[_bltvy #*,07:>AEIKNRZ`gjuxy~ !'06:?EJOQZ[eghknqv{} "%'+157;AHJNTV\bhnsw  &)*36:CEHOR[^bmostz}  #%&*03;>GKLMNORUV]agkq~ %(,57<?LRUWX]acdhl %(6>@EFNUY^dloy|~ +-0:>DIJOSX[imz  $&/15=BFISWZ_cfoqtu| %'+.57;@CDKQXZ_chmr{}  &-/28:AEFN[acgmqu} %+06BDFGPT[]^agjnw{}~   $'*+-.0249 #(*.4;=BDEJMS[^acflp}   %(-49=BDEGHILO #'+6:ADELNRV\_fnuxz~ #$+/2=BEIPQSTUZ")+379=?AFKLWY\^ehksx| !.1;ADEJLPT]`gkqvy} %).158;=AFHIMPS`blosx{~ #'./267?BEQV`fhnv|}  !&)-069;@BFKLUXcmps}  "&)./6>AE #(+/26@JMQUZ]aefjlsux{~ $'*-/6<?DGNR  "&+.2<@JKPSY\`enuxz}   $&).79FHIOZ\_closv{~ %)!#(+025:CEGLNOXZbhlrv{ !%-058=@HILSW_bdivz}()1378:?FJORXZ_klvx   "$&,.248;?@BIMNPV\^adhnsw  "$(*+,35;AENOQSWY\_hkoux|*-234679?AEJKORT]_flny~ &+25BEJKSTVX]fiknrvx~%) !,/4:?BGHMRTY\bdjmnrwz $&'(18=?@GKNSUV]bejkmty|  #%)/7:>HKMNTX_cjqu~ #&*37:DIJOSY]fiqtx} $')-/04;?GJOSU\]_`begnptwy}"&,/6BFGKPSZ]dgjtw$&'+15<FHJMPSX^`fhjmoqz %'+-04>EGKORV[`bfgmorv{+.3=@CDNQUZ`chmq|} !%+.27:>DFLPSVZ`ceh$&+.29=>KOZ[^`efkoqx} !#.26?DQT^dfjkow%(*47=@DFGNXZ]bjpuwx|~   "%,5:>?FHJOQZdfivy}  "#%+-4=?CFJPTYZ\^`bdfiknprt}~ %'/19;DFSUY_lry  '(.1;=BHJR`cgqr '*/2:CFKNSUZ]crv$)34=?EKPVX`bikmoqux| ")+258:EGHP\]achjoqvx}"%*+/36:CHKSVZadjqvx  #'*,3479=FHLMOQTU^`eimx{ !&)0279;>FKPTW[bhilnqsvx{| %(-47:=DEJMQVY_bhmsz| ")-8:@HINZ]dhlty '(*,.02468:<ACGMNPRTVZ\^chjnz}~  *58@CGMPV\]^`acdfghjlnprtvxz|~ #%.58@JKNU[_clquy #%(*-!%,.68<CGJKTY^dkqruw~ !%()/2;DEGINPS]`bnqstw{  ,14;<>AHKMPS $&-59ADEQT[`fjns}   '*3:> !&)-47@ALORWZ^gkmqy #&*+.27;ADMOUZ]gjrs{ !+/57;?JUWX^bkw{ !#*/2;@D ",2;ALMSUYcfovy  "%,-.5<?AHSWbgkpqz|~ ',07>EFHJMPVbilqu{~   !&)/57>FLOSUY]agijoqvx| $'-/7<?BCJLPVY[ahknq{} #&'(.18<@EINPUcfjsty} !%/7;>BJKQT^aknz| (*/168;=CKMQ\emq}~ "$'47;@BCJKOSU]_cflmoy{ #$&(0138;=?HJRTXZ[\dflsw|(, &+25BEJKSTVX]fiknrvx~   &(,7;BEGNQWX^adfhpsx&)-24<?JM"(+48?AILNUens}#,47;BIKQY\cjnrtx~ !#%,/<@CLPWbdlosw} !'*-15?GMQTVZ\adgnru|%) #),58<CIKOU`bhsx| %'.16?BDLOW`bimpu"&,/2:=BELPUY]dkmptw   #'.138:=BJORV\]eoqtx~   %)/2  #')+/4<@IOSW_cehtw~ ')+03569;> !(36;BGTX[adikmsx  &(*/2458:= ',0359=BGNQVY^gioqt{  %(*+.03 "'.24:?BJMWZaikmru| $')*-/2 )-/:>ILOW[^dfhlqu  ).29>CGNYacglostz| #&)03:@BGLNPVY_iotw $&(-02368< %'*4 "-9CNQV`guw} !.19CEILR]ilpvy $'0=CJNRZahmp )+-35>AIQ\jmw $&)-0CDKLOPWX^_efklxy{| "%-4:<DFNPY[hjn{  $'3<?GNQUX^ekmsu| $+2?ANTVZ[irt  %(047=GIMNX[fhlq~   !%&()123489=?CDEGPS]epvy{  !(*145:>DGKNTU\achkmntw{~  !#&)3;BE!+07?FKMOV_ailnrt|  *-5<CGOTW !#'/14>@DLMNOPRTWXZ[\]_bkmw  '136;@CLQSWY\_hmruz|#-  $+.47?EKOSUblvy%(02:<@EGKQSW\^bfnqxz| )158@CILU^cikopry !*39>BLORV`dnw $').3:HKOVY[belru %)/:<@DJPS^fny{   &) !$'1 "%/2>CGJPY_cjnqtv )-./01369C !$*,/2<GOW[^adnx{ $%'*-7 "$.2345678:=?AK )36AF $&+.078:;=>@CEHJMOPS  '.35:ACGLW\^`mpvy (+ !#$&)+6 !%&'()+.1> $%'*,7 "$.2345678;>@BO ! #/4;@D !#&)4 )-./01369BE $%'*,7  "+-1 &-25;=@ACN   !%'()-/257;<@  "- $()*+,.14? $%'*,7 %'+ )058>@CDFPTUVWXYZ]`clq"#&'./56<=ABDEMNOPTUY[bcdfowx"#&'./56<=ABDEMNOPTUY[bcdfjtw~ -.569:ABHIOPTUWX[\cdghmqs ! (+-47<@HMW[ehlquw|!(248>DIPT^acjort{ ),2;=@FIMTWdfiprz $*,17@GIMUW`egjru~#'-039;MY]fps|!%+/47<>AHORX\^`al{~ "),27>HKWaciov{  #'.47?BGINYdkos{  %(14=FITXcnqy $(037CIKMVY`cilux    #(+25=DKS\dlpu~  #&*/57<FIOSVijqruv}~ %&-.129:@AGHLMOPXYZ[_`eikov{~!(*/47=ADWX_`cdklrsyz~#$*+12679:BCDEFGIJOSUXborv| %-/36IJQRUV]^deklpqst|}~   #67>?BCJKQRXY]^`anotxz~   $'+-9<@ILWY\`cvw~ #&.5;ADGJW`cimru{ $%,-0189?@FGKLNOSTVW]^cgj %(*/246@DQTZ`beil %*-/4?GRUW\_cjoq|"&+1>HKOSVabefmru %&)*1289?@EFMNZ[_dhjt| ),-:=ELQSUYejloswx|~   #(-/8<>CJNSW[]bmpty| #&(),0  #').47BEJPUX`empty+. $')*-1 $(-169;FIMTW[`bfosy   #%&)-$&*06>AHKOR\_djnprw~ !$&'*. "&(*49=CLVY_aeloy~ " "'248ACHJLRUWbiluy  "$%(, !#'/248;GPTY\beruy~ $')*-1 #/157<DGPTadinqu{~ %&-.129;DFHMPRSVZ  #)349>?FITV[adfjou|  %(+ "#+,/08:CEGLOQRUY )58<>AFHRUYegiosw  )-36;>CFJMT[]cfi "#+,/08;DFHMPRSVZ !).7;@HKRUY_adilw| $%().09;=BEGHKO  %(*+.1 !#&(/27<?EMOXZbequ}  !,2AINQTW[dgkqwz  (*26=CGQ]_afnqy}  #(+168; ')+03569= !%),147:=BFKVZacginy~ %&-.129<EGINQSTW[   &.3;>CHKPTVY]eilotw|   ")28;BEJLPTY]dgmpuz| $*-5<CFQafktw !)/39=CIPTVY]bjow~ "(*57<@BKRU[_eor{~ !$(-6<?BEFJM`ahilmtu{| #*,/8:<?CIMOUXZ`ehpw} "'*.47=AGLNQSZcemsx| ",05?BGJRV[]_acgnsvy"')*+,/3=EKQU[bdhk~  &)58<EISY[_ehq{ $.7;FUXclrwz  #).46:ACHJNZbdintv{ ),4;AGQTWZgor %(*/37AGIMOWehls})-68<EJQVX_ckuz  ".18<@CERTY[_abfhlnrtvz",18<>BGJLNSV\^djny| %(,138;?EHNRYZ`djmw|~  "$(-0!$&),17:?CFKQU[^ijnq  #)+1<@BFKPTY`goty| "(+35:=BEQTZ]lry| %').7?CNQU]`  "%  # $  $( $ "%( !'  # #&  #&  $'  $( #-/36BOVXgmtw~%(18<BGLOQX[  $+.47<HNQW[_anx  (*.38;?DLNQU[_adkqt %(,/1<?CIWZ\adhjptz #(-5>BMRZagqwz~&(3<CFJLPW[aemp %,25:=EHMPX]_bjmy|                  #          $%),?@GHKLSTZ[abfgijnoqrxy}"&,.2;>EPTZbeil "$*-1:CEIPS^hkmv$'25:?A $.6?BEOZ]eips~ 23:;>?FGMNTUYZ\]abdeklprvwx|  !$)/39<GINSUYehkpx} #'+.39;=ACGJRUX]_cekny} %'+14:>CHJNRWZ_bgjoz  '*.46:@CGMQX\hk  #(*-19AGINSWY[_buv}~  $+-37>BFKOX[`aeh{|  !').26:<CFQY`bilsz} .159<BDHNRYacgjnuwz  #'.9ADH !',-25=EGLOW]acfgjpv|~  !#(*25<DFJOZ]bdlnr{ !'-/7:CDJLUW[]^a  $*-36=BDNSUZ\^deimos{~   $-04=@IKPSX[^%()-4>ANPR_dgjnq !#03:<@GJPQSUY[]^_`bgioqx #%'29<BHIRTX]_deimry{ &/26=@FILVXY]dgnux}  "'158KLSTWX_`fgmnrsuvz{}~ !&(/38;BFIOSW^fimqw~  $%()013<>HJLQTVWZa $' )68:>HKVY #(4>@FPUWZ %'13<HJNWZ $&*4:@CNPSWZ]  !$$(5>GNUX $),1:=HJNSX[ $+.7:@CEFNRTUX!(*145:>DGKMP &)-06>@GHLOSUX  &/128;?BHPQT %'+-027AIPT !&*14ACGO[^ !$259EHLQVX[ !(4<CJRTX '.48;EHOQT ,.28ENQ$(,2;>FMRV  *,0<EPSVY $+14@ILTZ] $&-79=HTW "*.2  "$&(*,.03 "%026<>@DPUWbe  !#+/029;?AEGLRTW]cekn"$*,68AFHLNSUX^`ae #&26BDHNTVZceh !#+/168<?CEFQSVZ\]acfj !(.0;@HRUYcfi$%-1:CFQ[cg !#')./;=@FKTU]_b  "&)-/279<BDIKPRVX]_ei "#.148<FSV]`c !%+,./179BDNY^`dh $+2=?AGKMPRV_`d !*-.78:CGNTVacfi &)26=CFMOVW_`bcg!#),0;<?ADLNPY[dg !-1?FHNPRTV[]acfj !,137:>DES_beh %'0<>BKMQU]fgmp !(),.04 !&,48:>?LOW^cegj $%,-02>CJRX[^a  '+47;=AIQY[^a#/1478KLSTW[$&(369?CGMP\_ !#%.26<BJORU "(147>DGNQTW ,.28>@EHLQWY[^ ! !+.3<>CFNUWZ'5;>EHRU '*346;GJNQ ).2:CFNQ %*,14;=@DJMSUX[ &(46;=BDHKNUX[  "&038=AMTVY #%.057>@DFLNSW !'*3>@CGMOR $+/69=GMOR !#.04:;<>?ABDGJNTVY  %')25>GRU  %'+-0BDKUWZ %(*36;@GRSUX $(03@EIMRUX#*,6@BFOVY !,.169>CELORU '.359DQTWZ !&(02;=ANQ "$&,/5BEJNVYZ[^ #'03  $),058<FNQUX $'09FIUX !(,7:@IOQTW !%'+248>@DKMQTW !'*.137=DHOQTW *.29=BFQSV !(+4<@DMVX[ "-:=ELQS[^ !#*.9<@FIMOUXY\ !%-049DPS  "$&(*,.03 #+4<AJMY\befi %-08;EKPS_fj  )*-/:BDFIPRU`gj  $'+46:>AJKNORSX[be (*159=JSWZ  !$%*+./67<=@AJKNR$,/16<?KMQX^`hk !')-39;DGP[]dfil #&)*=>EFIKMQ $'+4=?CHOTZ](,37<HKPUX +23569=BEMTY\"&046:@ORUX "')-4CHMPTW .15:<BKO !%&(*,/039;=?HLO  #%)*,.0236<>@ACFHIKMORTZ^dg !.47;DNVX[ !%+-04>EGIKRVY\  $*-6=CEGITWZ &-/:=FPSV '+47;DEGIJM %(,-57@BFSW '.036?BJPRU *18AHKQSV "%),1?CGJNQ "'-04=CFSX[  +147@FIR[\]` !-24=@DGLWZ *46BFLOTVY "%&*248=GMPSUX[#*/19;?EINSW ,02=?CFI#'39<AKO "*-1=@BHMPWX[ !,2459:=ILNPV\]a +-/4=EHJRU$&,.479CJKVY !'(13;=DFGIJMPX] $')7=>BEGQWZ  "$&(*,.03  #),06:>DLOXZ^dil%*./3:>EIJT\^_`bklp  (.039<@AFHOQUX[\_ !#*028:AGIMOUWXZ[^bcf "(+-6:<@DLUVZafhk"),/0CDKLOQUWceh $(037CLRTX`fj !#,37<?JUX\` $( ',39AFKY]jm "*+589<DGU^`be!$+.6<=>@AEHMOPW`cf #%'(,.245BFMPY[cfgj  &()-/57: "$-34@BCEFILTUXZ]  '*26=@BFJQTUWX[ %*,9>@BJMP #&(3:?ALRSTW (+-38>BUX!$+.01:<ACNQTW "(+/49ACNPWY\ !$*,057>IKPX[ #,/35:<EPSX[ !%(3=>CKOXZ\_  .46:ITW $&),8;?FKO !&+02?@CKMP #'-07;@CFRU $.1:<>DILX[ %,2:<>@C        #  $&.1  &)39<@EJOQT &.28;ACFJORXZ] &058@NWY\ &4ADLSX[          ! $(*3=@CDKNOW[  $-/35;=AFLOY[^ "%-136:<BDHMUX[ #'),  $04AEKNRZ] *-9?DISUX "+.:>BJMOV\` !'*69:=IKPSX[ $)-49>JMQUVX[ ')-69=FNSVY #&*57;=@FHKPTY\ "(.1;@BIQU  "$&(*,.03 "%+.26<>BFOT^`dgj (*4;>ABUV]^ae *,5ACGPRVZcdjm !(),.04 $/18<@DFQ[_be !#)+0269=?FJSV_eh !%+037?@DFHNPUW[^eh  !+79<?@ST[\_b' "&+.46:@DIQTW[`dilx~  $(035<@IMVY]bekmpr$(.6:CEIMQX_bhps (+146=@ILS]`dfgj  "&,47AFJORYbimv   "+.58=?CLNQU_bowyz{ (+,-36@CDEIKPQSZ\]^cefgjlrtuv{}~ #(+25ADHOQUZcilsv{~ !* +/6?DNPT[]aktw %),09<@JLQVX\`epr|~ (+/37ADJMPUW[egiux| &*  ' $,15>GJKLNTXempy  &-248ADORV^dgkpsz   ,5<?GOTV[\]^_abdefghjkmqrtuvwy   &)18@HMPYeh!$&*.37AEKN]_bgkrw}$*,./12346?BKLQUW\^acfhkmqtvy  "(/257<>AFPS^cfirt} "(+. !.19<BHJNY\gjlqty{ #%-/137;?@ABCEGHKLMNOQRUVXYZ[]abcdeginp|~  +0"&.1479<>@BFOUZ]aegint|~ !#$%&(),0369>CEFHIJKNOPQRTUWZceimux (+06AHJQS[bdfkq|~ !$(+0;AJMPX[hqt} ).2  !'-027:>AFLPZ\`ktw$+-2:CGPR\beips%.04>CLOTVZ_filnqw|!#' !+-;FMTVajsz $%.359<>@IOXZ]citvxz  "&-/48>AEJQVX[\^egjptz~"%.46@BHLNRTXZ_egjpvx  ! "&(*37BMPTY\cdgimqs} #./79:;<>BDJN *-169@AJLWYacgk&)-1;<?CFJQ\_`dfkn%)/26>AJSUVY]hnpuz  &)3579@EMPYZ[]_`aceijkmptxy} '1378EHPW\^`dpux|"% "$+/2")1479:<ELNVabioyz &)-36CGKSU_bdjmnpqs !$( $&'()+37<?CIPSY\_bdfkqrstuw|  !-039<GIMZ^chrv|   %(0259BDILPUWXZ]cfkw{ "%'-05=?ACJMPRY\^w  "%.37BEMQS[`bfhnsuy "%.036:BKPTZ^glrvy} ")+8@BILQU_aejot$)124:BGLRT]`ehnrt| !%).15:>CGITXZ]bkrz~ "(+36:?BJTVY^binrtw} !#,5@CGMPT\^cgs|~  !*-025;=GJNOQUX\dgnrwy}  )/59<@HOU\adhnqv} !#&(2=?PRW_filny{ #(+07=DHOTW^gilquw{ !&)0259;?BFI ".15:=AGJSV\afirz~ #(15:=EIMOR]`cemps|  &)35:?CGIRWZ  $*0:AHRU^afwy{~ !$.035IMOR^ceinquxz  #&+06<@CFHU^bilr{} #(+/58;=@GKPS %3:?AFISWdpty|  !%+09?DMTX^begmpv{~  %*1378:>ACFJMWZ_ceilsx "'3;=@BMVY]ckprz| !+/79:;<? !)/17:AEJLPZcforv| +,3478?@FGMNRSUVYZ_`bcefkx  #*08;@BJOR[^abgkqsz "$*.8?BGMVX\bghlrv #+.:>FGPRVX]aeptw{ #%(*158:BHKMXaehtw{  &+38;FPY[adlosy %&()3:DFLNPUXZ[^b !&(+4:=GKMQUXdfikqv{ #(+  #-38@FKUYcnpy} )39>FMTcegipr"'.37DLPUZgqtu|~ !(-36?AFKOQVY]dg #&(),0 $/1:?EHPUWY^cjruz '),15:?AHOSY[^fkpu}"&,27:?ADKSVZiqtx '+18CEIMQX^`enqx  $(*.7EGMORU^dgos  "&*+58:@EPS]_denptu~ %&()3:DFLNPUXZ[^b  "%.04;<CEIOR\`dgnsy{  #*48?ILOQYcgjns} !"%&-57<>@EHJKNR %)0:>@CDKMVX[^_fhkqs &/9<GLPZ_ehjsv '58<CFJOQX\_gps} "%&(,.29>ILMQS\^`forv|#+048=@KTV[_dhk %&-.12:?ACHKMNQU %'*0258<>AIMPWZ_ceilrv~ !)+.69BGIMOVX]bhjtx~  "*-=FHLPTW\^`fkmps| !,46:DJTXgijkmo (04<@FQT[]alruy #)+6>BDHJNUXdkmnoqs !&,.7?CRUW]bfhnsu} &*/3=BKMQantw}  #%,:= &/269=FMW`bcdfmsuy!$&*-79FHNPTZ\]^`kqsv &,/2346;=?EQWcefi "'026:>AFIRWYcilprv *-369>A $&(*.1DELMPQXY_`fglmopstuv|} '*29>@CGJ]^efijqrxy(.46:@EGHSWailqz}   "&*13?BFPT]dfjq|  $':;BCFGNOUV\]bcoprsz{    %)-05<BDGJSUY`cgnuy"&-08AEJNRU !"%&-58=?AFIKLOS %/3:DHJMNUW`behipru{} &/9<GLPZ_ehjsv '58<CFJOQX\_gps} "%&(,.29>ILOPTV_aciruy!).26;>IRTY]bfi %&-.129;@BDILNORU "& "$+06;>     %)-25>BORV\_fhlrwz  %*,2569<@JMRS[^dgmnsw            #'+/2<IOW[beknry     "%)/2 %     +    #),    $*-147 "%       # "%             #  %(,/2  #), "(+/36                       "%  !$(,/ $&+-1367;>#%&)+,/1458<?!+.47=@   #&  )+.48@CIPTY`c  $'/16:?ACIRVajntz  $+36 !%(+1=CILRVX]`cgimx{  %).19:<FKX\hkptv # &+-14:>ACGJSWcpuy} '.6?ADFHLQSX\_egjmotz}#*,.4@EGJNQTUabefghijklqrvz| 23:;>?FGMNTUZ[\]efqrtu|}~ "%         $*.026=CFKPWY]cgkprtz "$,059@EINQSW\adinsv~ "'*/139< "#&',47@BDILNORV#%*.256:=?HMOU^cfhjntwz~ $')*-1  )367:<>EHSXYZ[]cjkrw  "'*,-04 $(137;BMQVY  $(+ !%(+1=CILRVX]`cgimx{ (,15:=AEQW]`fjn  %/49? #&05:=EGJ  $(.2  &+3<@DKOZ\`bcjlpuz~&'% !# '(+,-/028:CEGLOQRUY!'-5DEIPWZaenptx| %&-.129;DFHMPRSVZ   %(,0  $'+.1 %125;@HKLPTX\`cfnuw{~  ")+-4;@DPQXZ[^cknu| &(*/2458<%')/48>DJLT_gmru{#+6;=@FIMSV`c  #&.09>CGLPVYadlru  %&-.129;DFHMPRSVZ  "%*.7:DILMRT\_`dfimqtz !&)+,/3 "$)-135;>HIMPU]aempt %&-.129;DFHMPRSVZ  ',-037<?DKPQRUYZ[^gknsu} $%()3;=FHJORTUX\ "&)+3@IKORVZ\^cmpwz~ !'*.05>AILOU]`egjmvy  %&-.129;DFHMPRSV\ "&, "1369=FKSUY\opwx{|  $(.5<?@ADFJMQTW\`cnr{   $,17>BGHLNSW[_gjnw} #&06: !$(+.03;EIOSU`dfgimx} $' "%).06:BEIOSWalnr{~ !&/16<@EIPSWZ^fmops$'1>@CINQZ_intz~  $&)-0CDKLOPWX^_efklopqrtuwx  $'*,367;=CELPSVW[\^_abfgrs~ %'*07<FQ[`dgjmrsuy~ !-.13>?DFRT[gnptv}  "#+7:<?BJMUW^ilqtw %'+-46<?  !$(.49;=EJM[^binr{#&*38<CHKLTW[celou| $%()3;=FHJORTUX\ %(+17: !#%*-/036   "&*,.14:DGIRU[]dgjorstw{|}  / '4 $.12:= '4 %!$ (/: )6 %2 (+ $*07:CFJPX[\]_aeu{ !$(-29<DHQTUVXZ]aegnowz|~ ).4;=>A "%-04:<=?CFINQXZadlos %(,139=EGJOTY]beimquz} !&) !$ !"%)+,/8<DFKOUY`bdinsw| $')3<JMOZbdhktwz| "%.146DMV]_efilorx}  "&',46:BEHSUYgntx !%)-169CHJOR]dgio|!)+,.357<DMSVW^`dfisvz"(*-3?DHKRTX\^aekoqtz $&-5;@BDKNQ\_bfhvy "-/7<?HJNSV]bfoqru}~   !#(,-./03:=?HJSW\hjkptv|  !-167<DFMPSW\a #&-37:?ILORW]behkoux| "&(,48?ILNYcflqv~"&)+29>AEKQTV]`ektv{&)/18;DKMTWZ_djoq|~  +.16EHLR^aghilswz ')+57<?EJLPXabeilyz   +,158<>ILP[^gkru !"&'+,./TUXYmuvyz "&*8;!,07=?BFI\]dehipqwx~ "*.08@DMUVZ^`grwy} !$)+-9>IMQSY[_afi !$'  #&*+,4!%'*27:=IKUXfhp{"(+/5:FHMPTZ] )          ! &.  !     !     #')046:BHJMPZ]dgls  "+.27=?BJLOSVijqruv}~ !$  ),08:<DIRWZiux~          %(/4:?B !    "%   "%+047  &  %)/4 !%*-28 $,/6;>BGHJSX[cikov}  %')068<FHKMQSWY]ei $(*/39>BDGLQW[hkw{#&&+149<@CGMPVZ]_aejnprv~$(18<DHLRW_bflowy|     " "     $&)   '*0;>BHOTY\cjksxy}~$(,057:>CFHLPU\ahnptw|)/26:<=@BEMQV[`egjmnrvz !$*-48?EHLTW &/78>BNQW[`bfgktw{ #'.04<?DMQV^afjlox|$(259=BEJU\_chmsvz| &36AEGMQUY]bekpt| !%,4<@JVX^bgquz #&9:ABEFMNTU[\`acdrty}     )1237;<=?AFIMRUY\  #%',/1259 #(03<>DIP[^cjlnsv~ %&-.129<CEGLOQRUY $*.1:=AGIPRT_demorvz "(+158=@ !%),5>BEGKWZ_bfmsv )+-258=AD  %(*+.2 )-9@EKNRWZ  "$*,/1<DGNR\gjmoqz ')-049<?JNTW[dprwz~ %&-.129<CEGLOQRUY "&-/6<?JMRZainsvz (-1:@EJLNRX\bekrux "#%&().68?ACHKMNQU  %)-6=?BDLOSY\_egkmouz}~  %(*3<ADLS]_djnrtx %&-.129;BDFKNPQTX#&-039>@DGMQYbfjsvz  *5:AJMQUX\`dgivx  !'*/2:=@FKPTVY\^ejortx  &/3:;@EINQ_c  %(*+.2 %)*+1  '(+,34:;ABFGIJYZ_hlnpvy   #%),?@GHKLSTZ[abfgijyz~  "%*2<>ADGLVY`kn ()+;>HJNX[ehlrwz  #&/6:FIRUW[^hks~ #%(,38CGJLPVZbhkqt|~         #&           "(+      #%)58;=?EHIRV[^fimqsy| #&037>FHLT[_eilnwz} ),689;=DGISWY^aepw  '*,/168<?EHLNRZ\`fiort~"(+37AESVZ^gksux~ !&)-/36DGKS[fjnrz~ !%+37=@DJLORV[`cgmruy~ '),06:<@BLTX $(-08;@CFJPSVZ\_ckrv~!,5?B !&-07@CKMQRU  "#'(*+34;<DEHIJKPYajns| #+479>BHKOTY^fhpr}   '(014567;<AEG  #'()/345< #%)-159?BGKPW\begorvx| !$%,-34:;?@BCRSXaegv|  '-257;?DGNQU\^aelux}  ',.038>CHJMPY]bgmuw{  !     !    "%     "%       !) $'     #   #  $+  %*.1  %(+. "&+. "$&-468?BEJU_giku !$(,/57:  &)-:=FJNW[adimx  #(*.7;=>ADJNSY\^acekqv{  ),04>A %.0279?CGJNWYaehorv !),369?BFJTV^bfisx~  !),-/58:BDHOVX[]_cfjor  $+.48<?EIPY\`fkmux}  !+.57;>AGKQZ_afimt~ !%(1?HKR[`dgsw    !$' !   # $+-02;<?BGJPQRTV_bdmnqty|  !&(*-169AFJSVYegjotvz $-269<DQY[aeipru}~ ,3:= !(+/6=FKOVY]acfinrtv{    &(27:>DGKNSTbcfglmqx $()/18?DHLSV`cgnoprtz"'*-59;>AGJPTY`hlpu{~  %.149AIL  %(*+.2  #'*4;=GJPSX_begoqu#%/38?BDLSZ\`emtvw}%(15<>CFUXY]_bknrw !,/36=@BHKMU`fl{  !#*+.3<FHPTV\^bdijox)+/28;ANRVY]beny"',/567:=?FLUV]dlowy| %*-69 %&-.129;EGINQSTW[ ),36;ACJOS]` !#(+-.135 !&".7:>@FHPUWY]cgknw~#)+09@HKQSWajqt{ !%*.69@HJQX]beinptx{}  !',.36:@BFJT]agilrw{"+/4=BKNXZ`cinry|~  '*.259<AD $(,38ACHQSXY]`ijstwx|}  #'/37>DFHLTW[cgkmqt !&)/39@CILT^aemux| "$(.248>AKQSUX_bfmrstv~  "(*.157:?B $&(49=DKMWadhqz| "'158CDLMPQUVXYpqv|~          &*/2   %(036 "%  #),   "% !%03  #*/37: #& $'  !$$'   "%     "  #'* &)  !  %,/ " %'* $'* !%(03  $&-7:>ATU\]`ahiopvw{|~ $' &*8BEOQTW]bjmrv"),1:<CFINRTXcfhjmoqx~ (*,.024568:<>@BCEKSZ]`dfk    ',.248@EINPYbepu}  $-058=AE %&)*46=?AFIKLOS !%(08@FHKNTV[afkw (+/47@CHLPT[_b &'*+/9;BDFKNPQTX !#'+3:<=DGHNPQU]`adi !&*.36;>A %(.26;> %&)*46=?AFIKLOS   "&(-149>AEJPTY[be #%*58BEOSZ^fgkqty %)-8BEH %&-.127?AHJLQTVWZ^  $(16>CJMQSX &'*+35<>@EHJKNR  %*.38@EHKPVWZ]dhovy|(+-/169>DNWY]cgkpsuz %&)*46=?AFIKLOS &(*259@EJNQ %&)*47>@BGJLMPT %(.6<?CNPUY\agsz} %&-.129;BDFKNPQTX !')-14 &'*+35<>@EHJKNR!()-136:<>EHNTV[fprt} "',18>CMRV\]acipsw%.2;?HKPWZ^ftw~ #),7: "$,/24>EKT\`cgotv %&)*47>@BGJLMPT  !#&-/379CNX[]ilpv{ !"+.07?JUX\]aeglrvy|   $*+368?KNRZ]ejlpw~ %).046>AIOSWfsuy~ "&(-58:FIM[^bimoru{ #),0579@CJVZ`fhnqrw{ %)04?BKQSW_cmrwy}  $,06:DGMWY\jptz~ !%)5:CJUX`dkptx|~ !$), !$*-158<DILPRVXY]^adfjlnwz~  #.0146<FJQTV^beort{~  $)-/79>CEHORT]`cehkqvy| #'*26 %)25;ADFKOW\eps %&-.129;BDFKNPQTX ") %'-18=@EGLNU]hjnqtvy#(,   #&), )+,03   #%*/1:BEITVZ\_cflsu(+.369=?HRUY_aju} #,.69<HOQSY^afijnwz $(26;CFGKNTVZ\^dkpz 129:=>EFLMSTXY[\klquw{   ",.49=BGKS^fqtx~  !*.1 !&28<BGILQUY^bfqstwy|~ !(-/47;FHIRTWafmosw )-29>?BDGPSW`gjos $%()-/68:?BDEHL  (357<AJTW &)+/2:DFJNPZbdgov|~   ,7;  $-.27=@DMVXcfmosuy  !)+.19<?ADFJQT[]acehnrstuvxz "$-07<BFS[]adfi "%(+-15=IQX\acgls|!%14?AEJMUX^bjvy} '* #(*.16:@CGPU]behkmu   $-06<?DGKNQ$)+/38?FIRVY(+ %&-.129;BDFKNPQTX !),249;>@DHLNRXbehjr{'*39< $%()-079;@CEFIM  %',25 %&-.129;BDFKNPQTW #+!$)-/269LMTUXY`aghnostvw  "'* "  !%*- #%(24<BEIMS\_abfjlmnpsy| "*/38=ACGMVY]bgijlqv{ %)-/5=BFKMNUX[eil !$(139?ILOSV\_dfrv}  "*-19<@HKOSVZceknvx  !&+06?KMPSX[_hjprw{~ &'*+/9;BDFKNPQTX  $+-/2<ADIOS[_b $(.57>BEPUX %&-.129;BDFKNPQTX !$&*/6>CPSX[`lo #(-7;HKOV\ajnu~  $*36  #$).079;@CEFIM   ')+058>BFKNUW[_adilw} &259?AGJNRW[^ !#'25<HKRW^agjsvz  */36:<>CF %&-.129;BDFKNPQTX'158   !$ !'*12457; !"*+./25;=?DGIJMQ  &(,-248;?AFRX[afiovz  %+.069=ILRTX_aeiou %&-.129;ACEJMOPSW !%(027:>GLMTWZ]`jmpru| $),/8@CFLNTWZbfipuy $')-3;=?FR\dkm  -8;BQTZ[]^gjmsv| $'+3;>MPU[`foqz !"*+./24:<>CFHILP  "&,137>AOSY\^`bilpsu| "$'*047<>BORX[_f &  ')-/2479<>AE "%+/279?EHLQT  *,0;=ABEJOUW^cejox~ %&-.129<BDFKNPQTX !'* !"*+./24:<>CFHILP #+!$)-/269LMTUXY`aghnostvw    $(-0 "'*  $(+-.25   $'/29 "%()0145<=CDJKOPRS_`bchqsvz &)-58<GLORV\^djnx|   "%.0148=@DHMORT`mnoqtx (148=BIKVX\_bjvy'*7:=GJNRTW\imz'.18<?GLORW_acekortx|!%-29BEJMUX\acgmtwy~    '*,148>ACJNPSTY\^dhlpu} ",148@CLMORY\hmtuz} !+029>AFKMQW]adglsv !&'+-23=@BDHMRU[^cjlsv} #'15=BEINR   (+59<BFNVY]aegnqy~ #%(-26:CGINQW[_gksvz &'*+/9;BDFKNPQTX "),48@GHLOSWcjlpx %&-.129;BDFKNPQTX  #*.1;DJLNSW\_bmv{ "')-39>BGJNSV !#$&+03:?CDHJMQX]`diklny    %*.89?BNR  "$.246>@JUX^afimr{~",/49<?EGHPSVW[^ailnqsz}%+0378;?GJNUXaehquz~ (035?CDFOSUV^afpsw $'05<DHTXhknpty}  $-04:>FJLR]`dkptxz %*-3?AEKSY]egju   "&/58!(+248@CGLORTWY]_bdinrwy}  "+.38<?EGKNPX_aflor(*,/36;>CIORW[`ckv| "%-15>CGI  #%&)-"-02;ADHLRUY_ackow %&-.129<CEGLOQRUX  "&-"%*.037:MNUVYZabhioptuwx   #'+.1 *04;> !'*.269 ) $'* !"%( "%  "&.47   " "&14  #*/37:  "*/1257<@DKVX[^cejqtx)+,.28ADJOQU[_dgmq{ "*-1<>GKTW[dmow !'+247?EGMPTW^glnr{  #*,079=FKLPRTU[]`ilmqsuv} !,.15<>EGKRUYbelo!'*/17@DNUX^`gnw|  $)28=@C ',36=AGJNU]_cor{  '+18;FJNQSWagmpvy $'.28;AHPRU]_cehmsvx| #+/7;CEHJPTY[\cfhkmpw{ '+2;> !$-49<?DHMVYknp "%)14=AMUYdhiorty} '+-/179:=?BGIKQVZ`cdkmqrx{ !%'+59CGSVZ_b!%(+ !&*14 "&,/ %*- $' $'58ACGRU\_dfjx~  #&+/25:<FHLW]`elnr{~"$+.369<EHJNVYaeprv{ !$*,.24;@CIMTW`dfjquy}     "&-               !      #&  $' " !$ $' !$  "% !$   #&  #'* $*-  "%  %,/ "$' % '* $+.1 !$)-08= %(,136=BDNR`cgmouwz| #+.168:AHLNW\_gmosy} %'/48:?BIPRV]`jnwz~ !+.29;=?DFIKNPTWYcglsv~&,/4;=@LOUX[ehmpsuy|  #%(,25 !"&')*,-45;<CHNQV\^eioy    $&+-/3:=@DMPT\abfiox{ #*.36 &'*+/9;BDFKNPQTX $&-36:<?CPWZ\cinr| !$ !$(*,/9>AGMORV[`cepqrstvx"'+18;ADGIMP !&/6:?AELNU^akpxz %&-.129;BDFKNPQTX "%)148=BEINTW\`c &'*+/9;BDFKNPQTW $'-2 #,./359;DJLOT`ciknry|} &*58<AEJMQ^dfuxz  "*-0  )-7:>EJLTX\`cinps~ %&46:>@FGKRV`ckqu|'-9@DHNX^agkvy} %'-/38@CGMPX[_hnp{ ',-9;?GKTZafjqrtv !+.5:>BDEJNTW[]^dei "%/089<=AJLRZ^bfitu}~ &(137=IKNRXZ\afimr|   #67>?BCJKQRXY]^`aijklpqv} $1;CFJOR!),258BDEGJMRT[\]_hs| (+3:@BFRY\ehpz} '+0148;=@HKQZ`fioru  '*.68<DHKQTW`bltvy &(-36AJPS[bhjkmsvy}   $"+-15<>CFNRUhipqtu|} "& !#&*-4589=>@ACDbcilty{ +47<? !")*,.09DFIOW\^_cily")-57?JM!   " #&) "  #& !#& "#&!$ "$%(+.147 "%&(*,.1 #%'(,  #&),/!"%'*  "$&(), !$'+ !#$')+,/ "%(+.147:  #&),/2 !#%'* #$&) !"$&(+!"%(+.14 !$'*-04 #&'*,./2 "%'(*,./2  #$) !$'*-04!$'*-0369<?C "$%(*,-0 "%&),"%(+.147:=@ !$'*-0369<?B "%(+-02469 !$')+-/03  #&)*/"%(+.147:= #&(*,.1!"%(+.147:= "%(+-.1347 #&),-02458 %'*03       ! #  #&),/18 ! #&        !    #&),/25<        !    #&),/2589@  )+57;=DG")1479AIRY[cnov|   #(,36:@CPTX`bloqz $()-/57:> &)01389=?AJLSY[_adg  +.09AEHKLNOQRXY\]aehklnoqrxy|} !&)+147@HKOUX # &'*+/9;BDFKNPQTX  $  +-069;=@CFIQT]adiluw|~   $,/4;?CHKQT "+.4=@EQZ\`jv~ "$137DFJQSWZajvx| "'*,19<EGPRZ\`cegksy~"%)035>AEINPTWZ_bgkr| $,58;BFS^aglptvz} ,025:DHOXZbety $+-157;CJSX[`fmy| &*8ILQYagjpvz #%1?BFMV^`fsvz"#%&46;?AEH[\cdghopvw}~%&,-3489;<KLQUX")-?HJNSW[_dgnux{}$)+258>@EJMY_ehor"#&'./56<=BCHIKLWX\adfjosvz    #$()+,FGLU[glsz ")/27?BKQ\^`clx56:;@DF * '*2:=ILRUY`ltwz"$' ,/2>ANRZ]bdilnqy| $'  #&+169  #&),/28;AF  "&'*/5:=?GLOS\cehjq{  &*49:=BJNPRY_fhlqy "$*07;>EHOQSZ]dgipru{} !"#%(3:<CHLPU^`cgqty{}    !"&',146:<@GSVZ`ciqsuy} $&)/38<BHVY]hkuxz~ %(*247:@GNPU[^ehls{}   #  #*- !&-/2 !)+/7@GIQZbhkptvwy !#+139>AEHLRTWZ^ahkoswz~  '057?FMPXcjmpw  *36?GOUYbhkqt (,26;@KTW  (),-39;CEGLOQRUY "(.7CEMPV_fhnqsx $,/7?IKSV[cjlquwz~  (),-39;CEGLOQRUY"%'/15<EJLT[bemx "'+1379?GLORV]`gir~ *.27@HLQSY\^ehmux|} #.7<BENY[^bhmqsvz  !&+-/6:?GIMOY^dhosz %-049<?@HKNV\_bknrz}  %(.3<DG  (),-39;CEGLOQRUY#)138=FJQRTV[_dlu|~ #&*36?CFJV^eiow| #(+.69=CKNV_gjmp  (),-39;CEGLOQRUY!$(*-06<@CINQ[cejmqvx{~  %+-7ACGMOTZ]aejqtv   (),-39;CEGLOQRUY &(-/479>AEILOQSWY]dhmqt %&-.129;CEGLOQRUY  $',  (),-39;CEGLOQRUY!% $&(-/47<BHKNX\^kwz| %&-.129<DFHMPRSVY +  %+3<?BNQWY[^eouw|  #  %(-14 !&)  %).1 !&), "%,57: !'*.5:=  &,/58#%(-0 !$+047  (*.58 #'.1:ACGIPW]chknw}#%038<?  #*3589BDFMPX_cflnru} */068=?BMTV[]cgkovy{ !#&(357;ACEFNPRV[`cegjsz  !,69:@CGKUXY`bfgnps  #&.04;> %'*-25BJLRSW_blotvy %(+/79AHILPW\^akqsv  "& !#*-8EJQSX`bfnoqsv %-/18=FIN #'+049ADKMORV\_aejmptz| !#)-35:<@BHPUXbenpuz}  %,/36;?CGORSZ\abjn "  (),-39;CEGLOQRUY  +.5>@CHOR[_lopvx~  &(*.05;@BJMNUX\_glq~ '+7=CLQ[^_fimnux  &) !')+-579>ACDGK  %&)-07<?DFLQUWY]_eknpvy &)/5>A  %,0:CKOX`bjmoswy~  ',03 ).028<FMPWY_`eglsvy{  "'*7:>CFHJMSTV\bgnrswy~  &'*+/9;CEGLOQRUY #()/3:AD &'*+/9;CEGLOQRUY !.15@JMNTW`bcfjmnqty|   "%139<FIOVY "#+-127:?BFHNSTZ\^fjmsv %&-.129;CEGLOQRUX , "*-9<BEIO[cfinrtwz "$&-5BETX`chjort|"#)*015689GINRTW\_eimu|~  $'* #'/47  #+. !),   #  %( $,/ # $)+. $/2 &.03 #(,/ %(+.!#%(+  # "'*/7:  !).47#'-0 ')/ !%)25  &) $ $&(+. #+. ".36  #*36 !*- %*-27: "$&(.36;BGJPSV_dfhnsv}  "%14:=@BFJOQVZ^cfkntx  "%/35CEKPT[]ertz~ &(-/37;DGLQSX\^`ehru|~ '*1368:CGRVX[`gnprz~  *,-28BDIKOSW`cgjqt|  #-08<EHLRTX]hkor} !+025;DNRTY[fjnprv}"),6:ACHKOU[]afilnsy  %)38=AGKUVZepsvy|~   #$',46;>FLOTZ] #(*-02:ACDGRW\bfhkpswz~ "%-46?@ELSZcg ')/29;CLRXZ^`filqz} !*/259CFRUW\eiqxz|   '.35@CGKRW^`aiknu|~ &(*/2458< #'08;CGLSXZ_eksy| $&*/3=AHKOX\egjmvy %&-.129;CEGLOQRUY $&*/3=AHKOX\egjmvy !',/7:>CMZ_begjpv| %-2  (),-39;CEGLOQRUX &(.016%'),03@AIJMNRSUVefkoqux(.139>AEJOQTZ\^aegjosv  ),;BMP\cgkrv~ "),024<?GLT_fjqw~  %+.28;CIKOSY\dfimty|   #'+145679=O\egjosw{ (+7>GILRUY`gilruy} "%,/5?BEKPTY[^chjny|  $',36>LSV   ! !      "% #'*    "%(  !$,0249>CEIKQZ^fgjnqs{ $).36:?EMVY`djlnr{   '+-6:=AFINUW\achnt{~ !),1:@DIVX\eilqv~ !$*/13;@DPT]bfjnqvy| !)+6BCHKPUX`emwy} "%)+/6;=AMQTX[cehlx}   "% !%+248=?DJMRTZ]cjnvy}  %-48:FMPT\_imuy "*-47;>EKQSV]`cflny|!+08=AJMTZ^knry~ %(,.36:<@FMOTW]chlru{ !%,/379 &*14:>DF%(,5;@B  !&(24 $'025 #&(09? "&.37<> "%)-19>@  !&(24 "%.03#',37:< ,0468 !$(+048:  !&(24  $'025 #+.268 "(+/46 #%)-25;?DF  !&(24 "%.03  $(*.4:=AFIQWZ^lnps         #& %(2  % $  "',.13<?AFHMPRV^biot{ #).15:?BFLOQV^bdltw} $!$,025;>CHORTUbdlnqv|  "*-24;>BGIOS\cfios{~ %+.5=IOUZefosux|   "%+4<HSUV\^bclo{} %-17;>@CINRZacmtx  #+-49>ACF %+3:>EIPQVY]`cglow{ "),.:=BIKLTVY^aejlpx{}  $.247;?EJLQW[ehluz} !(-6:EHLRV[`eikwz%(,35DNQRY\]cgjnw %'+,257DP]dfmor} #'.15@EH )/368ACNQSX\adhnry{  #'),5>FJP^bhloqw~ !%'.25?LQUYcis    ,03FGNORSZ[abhimnpqyz{| $&*049=HLRV]afhnr{} '*.6;?BFIJNPWYciqy'48<CIJNRT[fkmqu $*-7>@ACDFQSTX\^bhlpx|~ &/046?HRTX\ "%).19<?GKOVY]egnvy  #/9<AEJLNemptu  !'*048?EHLRZ]cegjouw| '/38CELRY[]bdkpt~ %&)*47ACEJMOPSW #14<>CJPUX^eiqsy| &'*+/9<FHJORTUX\   "&.06;AFLQTV\`emquw{  #(*4:<?EINRW[adiqt *03<DGMPSU]jpsx %*,148<AFJSV_aeksw %&-.129;EGINQSTW[ ).07<@JMQV\^hls{ &07;?ACMPZdgjptvy} &'*+/9;EGINQSTW[  #+/1#%',17:=FMQZ^gjkrx{   #+/09<ACJNRZ^bimry~  "$',/56=?EGJPT[^ciow|  $*2 ",19<@ILPVXafilqtx "%,/5?BEKPTY[^chjny| !$'+-/49>AEHKQUW^aelqt|"$-/:<?AHKOUX\gru|~ &)-57;DGLSV^lsu+-259EHNV_bilpw~  ! !#*.4;?LOSZ]dfjnqty} #'*/0;>CGNR  "&*-359?CGLNRX\eiqv} #&(,059=CDGJRTY^`bgjmqu #$'(.57ACEJMOPSW "$*- $'+038:>FHLQTY^bmpuz  #%'*-469"'-36;>ADHSUX\`hjnsv %&-.129;EGINQSTW[ !"& "(+135;>DHJTX\_hirsvw{|~%,/8?ACJMSX`hjpswy}$%-.12679:BCHPRZ]afhkx #,1=BILMTV_finqt{ *-/258<EHMPUY^cgkpy{ $*03?BHLNQY]_dms| #%*-259=GKOQSV]_cdfjmwz       "(+   )*2367;<>?NOTY[cilx} "#'+/4?FKQUbgj!#-47>@FMQSWcekquy !$,05@CEMPTVY`ejlmqvz} !+-68=?ACKMSW\adhjmz{ *- -15=@DHKOSUW]`eirvy  %+.39<BMOT_abhiorw./67:;BCIJPQUVXYhinw{} %,1:DFVY^bgkwz~(+,069=CFILPVY[_hjorw{ #+8@KPUY_gjqtx{} !(+/39@BFNWafilvy~ "()/26<>?FIORVWXYZgkxz|  !%+,.0269JLPS^cfq{$'0:= %/18CEINQZ\_chpz|  !$'248?AENUX]`fltw}  %29ACNV\behmt~                 &) !   !                %(            &,58:CIOQ[dhlvz  ",2;=ADGHMNQRZ[bchlptwz{  $.1269=AFILNQS]bmoru}  "&+38=@ !-26?AHKTXbnsw $)/56:<?COQT]bfnqru} "#')+1379=?BE  %'35<HOQUWZ](46ANR[ejnw}~%(,2368;=?EIMRTX`dklnrv{}  #(.36:<CFIKOTY]hoswy~"+.079ADFSVZ\aektw %&)*46@BDILNORV #&/59AIMTZ^ejoz~ %&-.129;EGINQSTW[ %&)*46@BDILNORV $',038;?KNRUVZ`beiort}%*-169=@BEHKTY`htw "(* "  #(*27;DGJLPU\adkpwy !'+/17;CKMQS[_ehlpty| "#&'+,24>@BGJLMPT  #!')07<@JWZ]achlnpt{"/4:?BEGKMSW_enr~ %&-.129;EGINQSTW[ #+/;?ADJLNSZ]aflov{~ "#&'+,24>@BGJLMPT  "%(*0468:=AFKMSW\aflqy}  #'-/28;CFKOUacfkqtw{}     !!       !)/2#& %,/19?ADGJKLNRUhipqtu|} $)+/7<@DLQSVY]_bfjntw} #&05<@FJNSX\ceiotw~"#&'./56<=ABDETUZ^`dls{&,07@CGP_b #%(14>EGKOS\_jqt|  #(-/38@EIPU]ceiux{}  $,/<@CFK$)-58:?AEJOTVZbeiqw    "%+135:@BLUX^`bjmnr{~  (),-57ACEJMOPSW   #(68<@FKNSUZ]hjsu~ %&-.129<#%&-  "047DEMNQRVWYZghmux #).29BDHKVW_`cdhikl{|    !&(.07:AMP&*,.46;?BGKV[]hkosx| #%,247<CJLP[cfjr{}  "-36?AHRTY`dio{~*36=CFQV_mwz| ")-16;CGIOVZ^bdhntx|  $'+-69=ELMY] !%)149;>BIRTX`fiqrx "$'13<AEGHKMQTZ`beoqtvy "$*,3:?BGMRTV\chorwz!%+058=ADINPTY_afjps !%-08?EHJU]_bfnqu{ &-/149<ADKRV^inwy|!&*247>BEMX[  #  #    " "&(.25    %/2  $(+   &)      #),     !+. "     "&    !%*,04>CFKUWbempt{}"%)/58 &'*+/9;EGINQSTW[ $&259?AHMP  #)+/3;CHJMPS\_abdfilvy %&-.129;EGINQSTW[ !#*27<?CF %&)*46@BDILNORV %'+-.23:CEJPUZbilqw| %&-.129;EGINQSTW[  &+ %&)*46@BDILNORV "'* ")-1;>CHLTW[`bioqt #%)4:<? %&-.129;EGINQSTW[   %+-17<AEGMSVZ`hjnux| %,/247@FKOVZ]ahmswz} %&)*46@BDILNORV !#'+.6@CGNV "$',137>HOQY^bfhkot{} "&+358AGLORYadoquz}(,69=GJW\bhoqw #'-5=@DJNQU^ahlqsw{  "%-1:>CEHLPWbgow| '+7:<@DLUW]ipt} &)359EQW\beiu}             %( %( "% !$  # !$ !%+.    "%   !$  $' !    $)-/36:=@EJMOSX[ailqsw #*-15<?BFTZ]aflsv "&-04<BFHLNSX]chmouy~ "(038:>HLU_bfkoz|  $'+578=?ACFHJPTY[]bfjowy}   #&)*4?AKQX\bcjuw}  !%)*/7BHOUZ\_ehkptu} !$-059@BEMQX\fpv$*-358>CFMOW_dhjowz   $%-.128=@IKMRUWX[_ !$ #%(3;?CHLRU]dgmpt|~  "$(,2;>BGMPUY] ')3:<CFIMTVZ_cnsw"+/27:>@IRY`c$-149<@BFPYdflnptvx~ #&-17:=DOQZ`bdhnqw !)+-8;=AOSW  $.1=AGJNTWagilosuz}  $(146;?BGLNP]gorw|  "$%(*/158@BGLNORTZbdmptz| %&-.129;DFHMPRSVZ %)+/4AIL $),.24CEFGKNPZ_agiko~ !&*15<DHJMOTX[cgmvy|}  "',.7=ALOUYbciortwz  "*.15BRUYbltv{~ %+-58<ELV\_ $(-/0146<?BFPYacefjmqx#%(+.27?BHRY[_agkox !+,/7;?@EHLSW`et}  $%-.128=?HJLQTVWZ^ $'+47<EPUW]hk&)-49;?DFHMRUY\cgjsz| &+/7?BDGPSV[hk&,/269CGT\^`gpvz~ %&-.129;DFHMPRSVZ $'*.268BHKPVY &.5AEMY[`fjlprwz~ $%)*,.79;@CEFIM %'14<?JM !#)146@GIOTVZ`cehjvx~ %&-.129;DFHMPRSVY "%'+/29;EKPVZ`beny~ !'+/13;?CEGRTX^agjln}                " &)     #&*14 ), !$   "% !%)47 $/15:=EGKRUXZ]epqv|~  !#)+247;>BHJKRTW[]_fgnpvx{$')59<CEINPTZ]_aemrx !#*,06?BFLQRY]abdhorty '*+,./69<=>@CLOPQRSUWX^_bcdfipsuwx~ "-078?CGJMQXcfhqt  #&  &*28DGHIJKMSUZ]aknrxy{   "$)+.  "$&(*,/ !"(+ !#%( "$*/38:<=?AGNQUZ_afkov ")038>@BCGHKQ_bhjoptx}  %*0259=?HKPVZceq~ !&/26ACQS[`dilrsv  "$+-/28=@EOQTZ_fjpuw~  ')0137:ACIOQXZ\^`bdjkmosuw $)459=?EGKO $&*19<@GMNTXaijlrtwy}  #*  "&*-67@ADEIJLMOPlnw| "%)49<GRX[]`cfkpu{}  #+068<?BDHOSUZ`clvy} !%)/8;>FKNRYcfjps|~  #*.47BGMY^`bhmpv|*,79=?IJTX[_bfijt|  #&*5:<?AMOSY_bdfjmosv} "&*.68<ADJLPSW[adfjouy} !%)-1>IKQY[adjnr|  #+7:BFKMNQWY^behjos #'.27;?CEHLPU[_eglnu|~ #(*.269<EHS\_ekoqxz}#(+148=EMQUZ^bfhkptz !(28;=DIOVZ^cnqvx|  %( $'  "%   !$  #  !#$(!'+,38<DFR]ahjrw{#&*4;?DGHJQV_egkuz} !(+059=?JMRUW[afhlqwz|  #)/15;@FKPTYadgkovx}"$(.9=CEINQZ`bgmosu~ #*026:@HKVY\dhpsw| )/4;CHKQ\cfiptx  &*,025>AEINRV]gjnt}'*.36<>AFLNUWY]afjruy}"(,.4<?JKNQ[cgmqvy !%*-1:=AGIOS]beipwy{~ '*29;>BDFJPU]_afqx{ $)+46FGIMPXbhnpwy   "',149;=BEKNV[`bgmt} *+/19;=BEGHKO  %&)*46>@BGJLMPT  '.1:>CJNPUX]bgjlos{ ")169 !"%&348?GINPRWZ\]`d !*-5BEIPT\_cnuy| #&,4;BGIPRWYacgnq !'*027:>ACHOU\_knrvy &(7=AGJLTW_bfnrtux  '58<CGORV]achkow{  "+.68>@HJNX^gnqsx %*,25:EGKOWZ]coy}          !   $        &  !% % "%+.7>@GJKPTZ]adjkrwy~   "(1379<?IQX[  "+ '*,3>@DNRW_ajvy~ "(+/9?CHMPRV[`bdknux} #*-169=@CHKOSX]`fjmprwz$&*3<?BDJQSXZ^behnr|  "'/7>AJMUX\aenqy "(+/4;>BFI  #-25:BFNQ[_bmnvwz{    '269  (),-168@BDILNORV  #'+3<BEFOQTX]`fkpr$,/9?DFLOQUY[`fknsv| &'*+024<>@EHJKNR &+03:>FJPRU^cglosx| $*358:AD #$,-017<>FHJORTUX\  "%'(+.#$&')*KLVZ\`giqtx| '.02;?EIKPT^adfktz~ &,6:?DKUX\fpswz  "*-;>BJMQTWXabefjkpqyz   %(.7CFJQVX\bfhqt|~ #*-8;DIL &+25>DLNT`ejmquwz  #)15AIMS]`iprv{~ $*/6:?DEIKOPVXabilwy (*.<BFNS\ahjmnrt|  "$'+.01:;>?CDMNTZijknqt|&)04:FMTX`ceilpy~ $)/6<?JOXbeilopuv~",/1469>BKLSUX\flqu} "'+.5=@DHVX\dnqu| "'/4<?DOQ\aenwz}#,/38=CEMOVX\eimvy~  %-26?BFKPW[cehlrx{~ &)27@FJMUX #%)8;?EKNS[gjruwz  &-0468>@HNTW\^aekoqy{  $(/9<@IQTZ\^bkpy| $)148CILQXdfjrv{ %'-0:EIORV\^bglrwz  )-/149=FNRU*-148:<DFMORV`cefhlmortv~ "&/2:<>?CEIKNQTWadintwz %-0259<>BDIMR\_joqu}"#+-02>ACKMRY[_dkry{ $),/4:>AHKLVYZcdhory}   '*.8<BFHNX[dfksy ),35>FPU]^dhkrsy| !(+/59?BMRTY_fksu|} "$'+38FIMORTX]dfhlq  %.46@CGRU[^cfrtw} &(,3=?@IM\_bentw{%'06:EHQXYbcikqrwy}"$(*,249;?AHJMOZ_bemr|  !.7:>GJKQSWdfjn   #%'.38;ELORWZ^bdjot{ &'*+024<>@EHJKNR"),4:?AFKQUWY_loswy!&)-138?BDGJPS\ad !(,0;>DG "&(,0:>FI &'*+/9;CEGLOQRUY  !*-048:>CKQV]`dfhkmruz~ %&)*46>@BGJLMPT!#*-37:@BINRYfmosxz| "%'(+. #+  &6BFJPSWZaeotw{  %&*+-.129:=>CGOV]bdfgnpsuz} )+/49    "%    !#)+6@INOQTVX`eglntwz~  %'/2578:>@CEFHJMSWY]hqw{ !%'+.47CFSVXfjotw  "')-/38=DEFIUVXZ\fhltv "$(.69=BDGQ\^_`abdefghjmsv{~ $&'-/12:BEHIRTVWcdmsuwx $&'.356>AIKO]flnqu{(+-.18=CGLQRSU^gjlmps} "%&(+-.1579=IMU^aenpsux{  !#&15@DOQT^bjknps| %(37CFNQUYahotvy|  ")02379?AEGKMQXZ^cflou "$(037?BDEFHLYZ^`dpqwy&(-01?JMNPUX]beghikrv{    &)*.079<DFKRU !-69EGHLOVXY]ahlqsuz  %(2:ERUanz78=BEJPRV^cilx} "$.04?AEMUV_`bfjls   "&(,14<?CJNQ]fiquw{ "&,8@CNRailpt} #$*/19;=BEGHKO "% &(+.15AGKSUV[^dgps  $+4=BSVYcpsx !#%)139<>ADNQT !%/245;=?CFINQU]ilv} !$/2 %&-.129;CEGLOQRUY  ' #)+15>@DGLQX[`hmpux !$    %(    # !).56=?BFPY[]chnwy  !#'(*+,-/9;>AEGRSTUVXYZ[\^ahlqy| !"#$%'024?CNPRSUZcentv} ,/68<=?AEJMQTX`bekpruy  $&*/5<@CFNSW_clnqsvz"%-479ELQUXZ]adfjluz   "$&)+179GLO[dfiptx| "(*9<@GNRWZcfqwy| )13:>FIMRUW\^bqx{}  %(,25:DFKPV\beimor{~  !+/189:A "%&*,/2>CFLVXachkruy|"*/48>ENblnquz~"$.=@BJPT[ilptw !#'/26<@GMORVYlmtuxy   )*,23:AEGRW[beilptx '  ),-7 "#,         %   %)-0  #  "% !$   " "%  "%  #(+58DG"%+.05;EHLSX[ ).14>ADJMPRV[^fhtxz !#%'+47DEHLV]_belruz~.15:<@HMU_einptv~  '* ").049>HOWegkorwz  #*14:EPUZ]bhy  &*.47;ACDEGIL!#).3;EJLPVX\`bns|",026<>AGKNTY]cfsv{ !"% #(+/68;?GIKTX\_ahqsx|  #+.68<BERVYdgrz| *04      ! "% "%(  '/47ALPY_dlwz~ ')*,578<DIOUWY]eisv|    !#(.0258<ADHPXZ]aejmpu{~ &'*+/9;DFHMPRSVZ  #*,024:?CFKNRU[aeh ')+03569= #&!&*/124AJMQVY\aeglsz %&-.129;DFHMPRSVY !%'.016 #).259?BGIKPV]bfkns{~  !,.38:BFI !*-5;>ELNSUWZ^grw!/27<?CIRUXcfjptz}   $':;BCFGNOUV\]abdetuz~!"$%45:>@DHK^_fgjkrsyz !$*029>FIT[^dhpu{~   $&/3>AGIOQTZ^cjnry|   #%,/6=@FIPVWZ^bdegikquw{~  !)-59BHKOUX_jry{"$).1?ACIMQX^cfptz"+68<BFLVYclo|    "&)!%,247:FINQS[`gjmsvy}  "&*38=DHVY]_cgjnpry| !$(-/169>BDNV[`fjlqwz  *.25=DFIMQTVY_cgtx| #'-048:<?GKMWadnrvy  &(,48?DORY^cglnrv~  #&(+/58?ACEMQSY\bfkqtv| *,259CHQadhmqz%169=DILTW "$'(0<E "%&,4> !$%+13=CH %&09C!$'2<EFM !$%.5  #&-4 !$&3:D "%&-7 * '2> ( &%+4 !#)*.7 "#)+-7>I  '(36  !$ %*.36 " ! !%*-  #&"  #),"% #'-048; #&  "&) "% #*.25 !%( #(,/2  !   # "*-    "  !  #&).36  " "(,/2 !$+0267AHKT^a   !(-059=EHJKLMOY\fjnqwy}  %(.046DMOT]_cgkpt~ %&)*/2;=?DGIJMQ "%'+-7;>AGINY\cegkoty~ $%)*,.579>ACDGK (-26=BFMPTY[akps{ #$,-017<>FHJORTUX\  $&+.'*37?JMSV[`cjnuw !%(/47<?CJPSZ]ajlouxz| %&-.129;CEGLOQRUWY  ',1<?KOVX\cgpvy~                '  #&$  #)-17>    !&!$ !%)-169  #(!"%&./4:BFNTW   !$(+  "'*,-04$)*026:CPS %&-.129<EGINQSTWZ! !%*069;?CHNTW[_ehlqswz~')157?CGINPTW]`ahknt|   +25 $&.269;EHLQTZ`bty}"(+0:=ALUW[_bfmsz|  "(,18<BCIMZ^ #'+-3;?FKOSYZcegiknrx~  !$(+069?HKQSTX^bmrv| !'-168;ADJQUY[cgosuz  %*.29<@DV\`c   "      $'  "#)+-.136<>DJPRUY_aegjpsu{}  "%/46<?ACILTX[`cjlpty~  !,/28?AFJOS[^bfjm $-139?BLPUY^gims'*,-1<@IRUY^agru|  &*-47;FIPT[beiqu "#'(*+-.DEP   !$+.49;@CIKQUX_cew %&)*46@BDILNORV !(*.1 $%()3;=GIKPSUVY] #(/2<>CKMQW^acgmqw{ '*,58>FLRU #$'(02<>@EHJKNR#*,04;DMPU[^bilt| !,/24=DFMVX\^fior %(,.7:BDFHJPSY_bfowz %&-.129;EGINQSTWZ#()0145<=CDJKOPRSbchmov{   #/ "#,0:     !%(  '*     ( "* %( !-"    #'* $'  !%.1  "%+369<   #!$(-0  "%*.47 %'*/24;GISWaeh{| '+268=@EIMQUZ^`bmpsuz !#$%&(+048?GKNX]aekmrvx} #%&.16:CHNQYdehmy} ")+/8;>EHNX]_fjps{}  !&68;?I[_ainqw #'257AEHOQTWZ_gjnwz  %&(-59=B$'+7>AFHSV`bnpy !'+148@GLQU[`cfotw}  "-048>BIQSW\ahqu~ ! (+/8ALMNRW[`bfips{  #)4<>BDGKMQWZcgrz|  (+/=AEMP]_ips %(,27:>EHSUY_bfmpx{ %(+689<?CFPUX^acilvxz|'+-46:<CEILPV`cgry~ &(-/79=FHJMPTZ^adfhjmx} ',26>@CHJMPTVY]kmt|  "$/23479BGLNgmptv|      #*-34579:;=@FIW^`dmpt#%')+,-/13468:<>?@BDFGIKMOQSUVWY[]_abdhorv| "%)0469>CEITX\achlr~  &'-029<BHIRTY[dfikuwz~ "',25=>BKLMQVY^agjnt   !$.68=AFMPT^cfjpw ")5ADFMRT]`gkry{  %'35@BFNQUY\]_bfjox "*/3=@FIRU\^efmvy"%(+,7:@BCLPSVcloy}!*13:=BDGKNUVYbjmptv| "%.08:=B%+148:=@DFGLOWZ^ehs}  !#&26;=AHKPZ]jqr{} %&+.1;?HTYcjsux #,8:=KPWZbclnxz|~ )147>JSVZehpwx|  &*+/3;=DG  &)3:<@BKUZ\`c !#'024>@CEOQ]bfhls "#*.09;?ADG $&+./379@BEGLMQTVY  *.4 !&-14?@HILMQRTUabgnrwz| "&-8=CHRU]gjnuz|~ !$&,09AFKLY[degijkmoqstx| #%(,279<@FJMQVXfgjorz #(*-17;>BGIMT[egkotx )36:?BFLRS]`jtw}  $)-13:>BDMQV  ! ! %(   "%*-"%), !$  #& " #&"*/38;?DHPRV[eimqsvz   %18<@BGJNUW[^egkrvy &)-25=BHMOS\`gkmpz|  $*/148@DGKPR`afmnwy !$+-/248:=@BDNQ[]adgjlnx{ "*,.25=?JNTX`eipz} &+,;>ADGKPTX]bghlv{ "(+59>@FGPW`dgkoqy~%*26;ACNRY_aioxz~ &'+  +,/59CHOQTX^afi       #   "  !     "  #(*89<FP[fhltw}%'+.2:?ADNQU[^bginsw~#',158>@EFJNTW]adfjnrwz &*1<@IOQU_jorvz $'+14;EHRS^_`d#,26<GIOX[]dmxy}  %039=GRW\aejm "&+-16<?HK    (+3:ADJLRUY_dgkoquz $%()-0579>ACDGK  "&*-08; $-1368:ACLORX[belrtx !#').37: )*1256=?DFHMPRSVZ "&*-08; %(/29?AEMQV[ahk  $%()-0579>ACDGK $*,17 !$)7:DHK^_fgjkrsyz !'*025;>BOS]`hoz} "'17<>IMVX[_filx{#%)07<AELPY_djltvz "'17<?HPXbfprty $,/59DMPZ`jmqsw$*.7@CFHKSWY\gjs|#')+7:>ILOQ[]fpry~*7:CJMUX^hptwz{  "&.16=DGMV[^`bgotw~!+1:=EGNY]bdoqsvz #%+169AHKOUXZ^bhnqsx{~ ),29;?CHLR]bep{~"$028ACGRV]_kmsxz !$'(-.12:;BCHKMQTWX]^abjkrsx  ),48@MOY\_dmsxz!%)4:=?FQVY[fnqy"-7=@NPUX\aknrv| '+58;=@CGLNQV^`dglux{%+035:<@KNRX\_dhnsw $( #-08?JNVX[]adwx&/26ADNUZ_behmqsy#%)26;DFLNRUXYdehiqrtuxy   &',-/034?DHRWZ^`cfjmpqvwz{ %*.15?AFILU\^adhjnw|~  %*-04:<@JMOWdikt $*2>AJQ\bfjsv$'08 &-19BHJNWkrv~ (+/9<EHRUVX_aejuy|  "(18:>@LNRUXY^_bcklsty} %)14 "*24<>EIQY\`dnxz !$)027BKNQX]` ")-5=@DHQSVZacdpt}  *,15;=BDMO[]adghmnqrz{  ')79CHKNSXehjprvx $+/7?BFJTZ_ckpsz  !"'024<DGHILUWZ`benquy| !*49BIKRSW`coqux{| !$/4=EORV_gkoy (.8:>@LNRUXY^_bcijqrz}  %037;DMXcemtv} '37<ACHOR]_clor{~ %+-178:@BEHT]`dhqs~  #78=>BDHLUX_bstxy}  %(2:>ADETUXY`ahilmopt~ %'+457?ADGS^aeistw{~!%+569=@IKUW`dqsxy} '369DIKQV\aep{ #*135CKNR\^fnoxz  !")*49;?DGJLS^cgkr{ "$(-1257;EGPXZ_bfhoz}  (04:;CGOX[ #%)149  #'.35;?AHQW\acgnr{ !%,.158:<@FIMY\acfhjnt}  "&(,.359=CJOSY[bkpv| &)-269@ADEFGIJKLMNPQS_bfipswz}~ +-1478DEHIPQUVYZbcefijpq !$*.29;?EHKPTW^bilnpw!%+/7;BILPTX^chjnuy   !#)-37;ADGIKRU^adhjosy{#(*-/9@BFKMPTWacnvy} &,369;<? )+.036$0>EGSadjmnuy ')02?AP\_ckmqu|  "$)2>EGINUX[^`gkmrvz    !')/2=?BDIUY]ehkosvz  '.15ELS\]bemsv{} +.37<ADFGIQVY[bfj '/368<AKNUW[bluv} $*.67;=@BJKOR[\_jmvwz "&259<BEGMOSVaegps}~ "&),-35:>CFIMY^`fimuw{ (/17:<AJKOXY]filuwy "%)+.026=DGQUZ_cfmtw !#')04>JSTW[bgiy#(+025;@EKNSW\_chkoqu !$-/9;?AEORY\egpryz| "&*/27=@DFJKQZ^bloq|!&)-7AJLWZ_agkqs'*/48@JLS\_bcfhlprtz| ),0:>?CEJNZ[_c   ),/036<?ACJX^eptwy}   #',.36:?BFHJOQVX]acfjqsuy  $%(,3<=@ABDGSVY\dilnrz #%)*,248>BIKOW]`ad#'*,0237ADNXZ]aikov ",-247:?BF  #  &).136:=AFINQZ\cgmw !&(039@ADNQ]`bfhlpuz} "$(+./4589ABIJORSX[_gimst| $(*.27<?AD!),29;>FHQSWZ]fhkmuz !+148ACHQT %,.2>GKTZ^hjmrx|~",/3:=AEHKLQRUV[elnqrvwxy{~ #+-38<DKNRV\_ceisy|  !,/379<ACMPTVZ_cjntwy{  $*-<AGJQU^aehipu} !$&359<?@EFIJRSZ[`bdhknotuxy  ')047>A !')06ABFINTX]egky%(149<>CEJMPRW]fisv{  &'+57>AFPYcflnqtwz   #%),/0458:>ADEIJMPVY]djsuz}!$'/469=?CFIJSTWY]`cdmnqtz| !%),26:>BEMQT #$*/1579>ACDGK +05=CJOWY^cfi )*1256=@DFHMPRSVZ $*,16 $*,16"%*5 !$)7:DHK^_fgjkrsyz#+259<?@EFIJPQXYcimw| !)1269<=BCFGOPWX]`ciuz~  "%'+.1278;<DELMRUW[^abghkltu{| %)7ADHOSXampy '.9;?AGOSX[]gkruz~ $,/3:?BEHORT`fjrx{!&).8;?NQ]dhrz ),/9CFHPZ\_dkmuy!),69@BFGNSTW`dqtx!$,-/;=ELRSZberw{ '+58BLOXZ]afhru{~   *15@DFKSVdfjotx $',259FINUY`bfkqy|"),058@HJOQUY[ackmqv~ !#&,.2<?EINQY]fknpu~ !$2>BNWZgjsy{ "$),68:BKPYafhlort~ (-;GKSV\`cgimvz  "$')5=JN  %' #* #(+.138:=BMUYdgkv|  ',25;BEIRZaimqs~'*,49@CDFHJNWZ\egktz} !-2467;=BGKPTX[`bejnsuz &(07:CFKOSZ\`ehkn   !)3?C  $&%(#(/24568<ILSUY]ehjqt'(,16:>AEJT[]ehtv}   $&*-1=DFIMT^ajlnu{} !'*.079<>BDIKOW]`dmqswy $,9;>AEGJPRW\ajmw  $',27:ADFIRW\adglqtxz~  !*-0147<>@JNPWZ_adjmoqtx  "%+-.6GKLTUZ\`dhmptz  "'*-18=@CGHILMPSUX]`dlu  %(.36=?BHKRZabejnvy}  "&'1368<GILVX\dnqx"%.5"%.9EHNRUWbikotw  !#-469CJMOW[fikpsy{  #&*/159EKNQTY]dehmowxyz|  !#(+-358:=?CGIMRU\_ghklsux~ !).49@EGIKTY\^be !'+25?CLT]chrv "%).15679;?CFJOR\^hjtvy "%5BEKNV^finuz| "%)/8:>GLNUW[fjnu}  !"$(+03>EFJLVX]acimprs  "'1246:>EHLW\_hlqx!#&*  &/9J %04 "&-59CFQ  %+.49=AEHMRVZ`chmosv{ "-.13<GPRXZ]_chnq{~")-  !-36BDHJLNRTVWY]_jpvy  #(-06=BMWY]_adfgikvz  "$/135<DERTU]`bfkqx| "%*38:FQSWZbejpwz}  $'078<?BCNORS[\^_bcijoprsvw",/58CFPRUZ_ahkovx| !$(-.359@DFJKPRY\^dgmqvx| #&.1<EFGHILUW\^ceoqz|  #*-5>HLU[gjnsz!+/8;CLNQU[_afjoruz !'149=AENVZ_cgpu ,/39@CGQUW[admtvz',379?BFLOSY\alnptv~  "+/57:<@BFHKMQTVZ^bkqstwz $'025;>CGQUWYcikluz  '*.5;CFJORWZ\^cny} %(+/8=@CEISXairu|  "#(*-58:= !"%&348?GINPRWZ\]`d $*,17 $*,18 "&0 !$)7:DHK^_fgjkrsyz "'/28:DGORU]ilpuy} #$)+48:ENQ\_fjru|~'*-/69DEJOVX_blruy !,1>EMNTXdgjlpsy~ "%03;>AFQV^ahikqvy #.1 ',08>AKMW`hkqst|~  #+024>BDJTW\akmpvx}!,25<?CQX[aglqy{ !$-26;>CFJM #-027:>?IKWY_akoruv &)*168=BEHR]cflnw %&)259@HINRUYbhrt{ "%(+.7:@CEPUY\`los|  &)+/256ABEFNOQRUV\]bcefijsw|~  "-48DGQX_beowz"/2:AIKVY  )./9BL!$.0!+058  (.6CFRXZ^egjpt~ !$&/4579=?CGJN[^dgjlqy  &-7:AKN(18E!*5@!(0; .  !+4<?  $+-058>DHOQ ),47:>A ")+07:@B $*-  !+0578CF "%09BEGNOZ\egjnxz~    "-67:<EPY[egoqu #.4:>CFJPX_bkrsvz| !#',/3:ABMVX[]^ceiorv~  "*-27=EKNRT^afikpv! &',-5<EH"#*-.6<A ()-.6B +34;?D '19<  +6CH  !#$)*038AEGHJKPQWZ^`%'*,258BMQT   $'  &)+- "!   ")+  "+0369 "'*, ! $'*, #.01=@ #),069:@BHKQSV[chkmorw   '2;> !),47:IP   (,./5=GJNTVWXY[ehlru| "$*,049;=?JOU[bhpsz #-/258;>ADH &1<?BEH%&,48;?DHNW[`bfu{ '),17;ABDHKX[]behjnptxz~ %.89>GOZdgjmq "(-157;FLRW`c &'56:=AHLV\^jrv  (-137?AFNY`d")2:<?BM (0579>CHKNQ!"&-069CEGLOU]_hqt~ !'*/=@BMOU[^gjtv}  %'*15:BDPRXZ^dnu|  *-8;  ')03?BFKORV]bdflpuz}  !$'-/3<AHKMOQY[chk  %/359>CGLTW[_dkpuw !,.2:CFJQUYcflvy}!%(,168<@DIMUZ^cf ",69DKOQVZ^gjnt $&)-/469EHJMQX_agln| *58@GPWZ^jmox (.2:<?BFHOTW[_dlnqtv{ "&+/47@EINQ`cikqv|  "%/5>DMPU_bfqx} $/37@CKW]`kmpwz  ",27:>CKOZdgmqtwx|}  $',58;ACF !&(+.3<ACIP[cfjsx{ "-69=GMRSWYadiotv +248;ACIOUX[cfjnpvz|  $*.57<ADKO[dhsux &03CMOTXbekpw{ #,1@EJNY^fhmpuz|  !$'*59?BPSX\bgiluy  $*,17 )14;DS^bhjpsv|  #'*-.=>ABIJQRUVXY\finqtx{~!$+.157:<BDHJNTVZcfijmsw| #%,3:BENQX`cnu{  *-1=ANQU^hmqz  )-46=@GJV_eiruy #$%&'*249;?AEGHILRU[^gks}"'09<EOR[]cflox|  !"#&/168@BKMPRUWZ^fgqs|~'+14>IKOT_gjlx$+.48@EJRVY_adkprx} '.248;LO[_fioy}  $)039=BFKPW\^hmrv|  -1>AIOTZ_gilrv~ #&)*/034<=DEJNPTWZ[`ademnuv{ (.27@CLSXZ`fiqt  #$)*-.67>?DINS_bfiruz#$'(0189>BCDFIPTVY^behinors{| ",/157<?FIMORW`beqrx{}  #)/158:@BHJRTXadghlu}(+/47;>FMPTZ]`jvy %(,067=DMPTX\_cmq{|  "%-/3=@DMT\_fos} !$*- #-36@MPRV_adhu'368?CLNR\bmoz} ! !$' #(-68<BDHIJKMP (  '+-38=@DIL   '*27@KN $+58:>@CIJKMOPQTWbgjm (,27=GMT\^behinorsy|  %-/28;=?DQY]emprtx~&039DGMR "+.7>JMPXZbdhlqsz} !%)2:=FLOSVW[]cekn #'*39;KNPUXZ_goru} $&1379>A "*/2;BJQRT\^_ckoux~!*+-/679ACGPSW_bkrswz{}  !(.049BE  $' !$&'*. !,/24679:=?BFMQSWdhlqy  "$),./26 $*.1;?AEJORV\bgjtu{~ #%*-/7: !"%&-57<>@EHJKNQ (1()0145<=CDJKOPRS]^bchlnpv{"%/67:=ALOQ`cgimqv{"$.1:=AJRTW[`lrty|  $16: %'-:=JSVbfkv} $(,18>ACGKPRY[ahoqx{   "&+148<>@BFILQU "*.5;?AGNX[ajlux "(+16CILV\_hk "*,8;>?BFKOY[_fitv{   $(*+-148FNQTVY\fkow|} !&*-/034679;@DLMPRVbciknuw{ !*026?CORY] "#'()+-.2  # $*.1  '*-/28<CFOQ\bcdfgknry| "$)*.1 %(  &*. "+16<=BDMNQZ`celwz  %24<?DGSY[_bknoprstwy{}~!&+058:;>ADFPS`ehtvy "&+5:BDGJMRX\dfqz %-06CFS[]akoqu{~   (*+,038DFIKV]_ailot~  "$./79>A '),/0@AHIQ *,.;<EFKLQ  #.15:> !'*-0= #&),/25A "%(+.147=?I "%(+.147B#&),/1;  $*.  * "&),  ")+35?AKMOQZ\aci %)14>@CFPU[]abhmrv~ !(*.2379?CHQTW]bpy~ '*59EH "$'+8;HQT^`imuy} $1489:<?ABDKMSUVX[]acejlmoy|  $'147<=EHKOPT^alotv}  #%,./2356;=?AJN %(2357:DGJKMPUY`cpsw| #$(, %' '+. !#',.69=>AIMQTZaghmpvx} "%*58;<?@HNOTZ]abikny{~ !),/149>@EJQTY\`fjorvx| "$(.6@CJNSX\cfsvz "%+/3;>IT\bdfhux '.28=DGQS^`ekruz !$/3>GIMV^`dqt#038=BLOS_mtw}  "').14<ADHOTY\^iny #&078ACMUZ\`djosvyz      &) !"$+/679>BERW_bdhmqy  &(8FOPZ\bhprvz +-8<HOSgmnwy  "%).179;@HKOV]imox{  "&(,.:>AJMQ\]alwz~ "15;ADKTV_hnr|}  +/36:;>?DEHIKLOPUVZabdikq~$*.2:=FPRVYadfhuz #*/37BEIORYZ]_b!&'+.24:<ACHJNR"&(-/6=?DINPV\^ceikpvx  ',.348> $&+458:>@DHOV]^`dlnu}~  "$' "$(-  !$%&'/:HRXcdjmnux{   !'016  #),47;FPS_mry{}!(47 #+.3<INX]_aensvy~ '158=>EFKLOPWX]^bjs|%*.14589<=?@BCSTXY_`dg#%)-056:CLVZ[]^`acdfgijx  "$%(+.5=?CIQW]`hly| "&1>?ACJKMVZ^egsvz   %)25@DN[aepru| #&*/2:>FHKP[]hopwy|  ! #*35@CILMPTZ^bjlpuyz}!$').15?BGIUXZenq~%'-/5=?ACJRTXailt{~  #%(6 !*16<?CJOQW[^cftvz  &)-49;?GLQY^afisvz "-/58BKQX[fq{~ "(/7ACFIQTZ`dwz $&)27BHLSX]fmosw  "',16:CLOS[_gpsu| )0:<EKNX\celovwy #$&*5;>GMNTZ\egkn */1DMZ^iqsy{")+/28=@DJMS_jmvz,137:BKNT_bksx| *-3;>FMPX]_dhmqv  $*/3=?LPRV\fnrz~ $025<ACDHK^_fgjkrsyz"%+358ADILRU\`fhlpsy| %   #&,"&(+.1   "+!#(+/29$'/     %').1< &   #      & !&)-.5 %+  %+#%',/6 #%. # "$),4 #%',/6 "'*0 %&+.046= !#)   !"&(/$        !                   !#(037=?ELNR #%',/1259$'/3=BFHMRZ]fjtw{  !)06<@EJMQUX]glpxy #)+08>AEHLQT (,6; %&()3:DFOQSX[]^ae !#*25:<ACEH $%()08:CEGLOQRUY "%*-24;CFKOSUW`knw~ #$*/1:<>CFHILP +.69>@DGORVZacfjnsuy %&-.129;DFHMPRSVZ !%)/26:>A $%()08:CEGLOQRUY '*/48=?GKOU\  "'*,-04"'-05?CEKMQSWY]_   '+/25 ,-018:CEGLOQRUY"&/146=ACEMV[_ctw %&-.129;DFHMPRSVZ #%2: #%14:BEMTW_dfkot}")/48BDQUW[aksw  #%+6<@JMRTXY_ceikqv   #%'+-248? ! "$'*-  #%0 "    !%'+-4  #  #*!%'*-0#( #, "'*0 #&0!&'*,.36> #  ) "$),14;!&)/    '  !#+-/47@BM " '    #  " &  "')1     "%'- !&)-.5     "%&*06 !"%&*/5!"()-/169@ $')/ #%.'),.35=  "   & " #!#(+17"$),019!  !#%*-4!) !&)/  "(  "$*+0359;@ACHKR  "(')+,0359?#  $&0158&%*1   %'. !%'.  %  %(." ! #%',/6"*$        #(                                                           !"(),-158;<>?ABHILMR $)-029>@CIKQVZ`einot{ !'+. $&(-0236:  #'/69=AEGKNTX\_ceinsw~ %&-.129;DFHMPRSVZ "%&*.259@EHKRU[^bmoqv| &'*+/9;DFHMPRSVZ "(+/379@HLPUY`dl &'*+/9;DFHMPRSVY #%.6  *-5ADLRTXbgju  (+068AGJSV\`ins~  %*- %'*.:=CKNV]`hmotx}#-/<@BFLV^bjnx #&.58AEOQU^ko| "*2;=FPU]`kt| !%+038?DHOU_cknptwz{  '.6<?ENVY_mqr}  #(.8;FJUW[cehjmwz "$(,/2=ACFLTZdhpy|  #,/7;@CDIKQSX\bkoquyz %-27:GJNRY\%*3:<CDGILQYZ_aegkvz}   "#()-.56;BDGKUZ\bfps} &'*+239:@AEFHIXY^dis{ $&*,27@BDEJNPUZ^dglpvz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bjruy| #%',/1259 !&)-8?BFLNQVciotv| %&-.129<EGINQSTW[ "(-249=@DMP #%(.19@DHM $&+.138<AGKQX\bhjntx| #&*0258>CGIMW\^bprw}  &)+058>BDGOSX[_giltw|} "(*.5:>AEIL_`ghklstz{ %+-09CEKNSZ\`dgpqyz}~ $(*/38;@JLPTY\bfilmvwz{ ")-47>DG ")16:<@JOR[]afjpuz    #   %)36:CKNQSUbdjntx "#'(*+-.QRVX[dgiqtx     " !'026? $&*47>@CFJRZ`bglpsv %)+/1357?AKQTXZ^`cfjlrsv|~ $(,479@EHJPSVZ^dglpsvw|} "*026;>BGKMVY     !)+7  ),  $'-/57;GLSWZ_dhjnqu{ !$&.8<? #$*/1;=?DGIJMQ  %-/37:=@DJMQX[acgj #(*.136<AEIOTY[\_ehimtvz{ $'(,/358?EHLMPVXZ[_fhkptz| %&-.129;EGINQSTWZ $'/67@C +03<?CLPRUY]_giotx                                                                                            &  #%)*+./146;@AFGK ',069FLNTW[`adfhkmtw *248?DGJ&(-159<@FINV[_cilnqsz #%/6<>FIPZ_ehimosz  $).;=AFMTWZ]`fikotz|#&/6AERTX\belqsvx{} !&+7<DGLPWZ\^cilqt "(,.3@ABDFLOSchjlrx"#.4=($#&'.8#   !'2#+4 $- !(0145>!"-# !"()4!"*034?#$- $ %').36CDHTV^_inqu %().29:?BCGHLMR$3:<=HSV !&)*/36?H  $%+13:EHIJMTZ]acfkty} !%'/26:<?CFNORS]^bcef !$  # " " #%'*    ")-1579< ")-1579<  $(*,/ "$&)    #   %*-   $.028=@EJMQXZ^cimoqvy   &'*+/9;DFHMPRSVZ  !*137<EIQT^bmsyz "#'02;=?DGIJMQ  %&-.129;DFHMPRSVZ #%)*+./146;@AFGJ  34;<?@GHNOUVZ[]^mnswy}#&/58<CJLQ`drvy!#':>@EHNQW]`lotx{"(15?CJMS^aempr}!"$%45:?ADIOQUX^il $(*/26;=BEIKPT[`ejmrwz~  #-/8>DO   ")*1)24>GIW "$()/45:?@DKR "'(-238        % "$-39D   % #)017>?BE    &/9?GPRVW\d ""#)4 "+-.46>@HPST]  +-29<=EJKPV^ (*8            !      (  !$     &(,16>A (*/8:?HJOY[`m &(/1:<BDNPY[cen%'-/67<  $&/189=?HQSWX^%'139<=@AGMP   #-25:CLQT^`gkoz|  %(*+.1  $(,259:?BE *-8;DLSX]acgnpsuxz} &0=?@C%09DGNTW]`akmnvy|}  "'+-1=FIU]`bmv{ !',49EIR_bjqtz} #&.13?DGKSVaekntvy} $*.5>AGLRSV^`dmru~      #   )   !%&0   !$ &(*,58 "   &    "#03 "&) &) ! %).1   '-06;?ILTZ\_kpv| &) !*/1467BKQSVX_cikpty{ #*46@BERUY`or    $%().09;=BEGHKN  $(,259:?BE '*3;ADLUX\esw'.36=IKSVY[_hloqv !&)7BHRU^fkpwz} #&*29;>BHLNTV[afiky~ !%.7:>FNPUZ]dfiqy{ "&+-08?LUX $'/69BEINRTW[aepsw| $'-69?DIL!%,/6ADJMXY_giqux  &(-15:;?DIKNR\^bdhqsvy} !#&)4<CFLNWZafkmrt{~ $'.47BJMQVY]jopty| (-5:?BHPWY^abikopx{ #'258=@DQV[_hlwz  "'(148;ADGMR[hmp     &*-128<?KN    (/28;DLRUYcjory "&),-1256:?GMSV[`dhmwy~  !#%*.48:=AEOQY]`ahkptw{ #$*/2;=?DGIJMQ $+-09<@HPRV[_dkn #&+0;?FI %&-.129<EGINQSTW[ "(*,08;CGMQVZbflpq| " %&)*6<>GIKPSUVY] $&*69?BOU[`cfkmqsv| %&-.129<EGINQSTWZ  #05;<@AE *,259=CGJRVX\cekory "%16?ACP\`bekmtx~  &.29>HKNSUW^ahnrwy~")+/69?HNQSUY\_acglntw} !)17:@DFNRZ_lsuy #&)-2:=AGJNSV[gjrxz}  $'+06>ENQ[dhsx{ #)+59HPUZglnw|  "'),.58               $),/ %&()3:DGPRTY\^_be  #05;<@AD )57>CJOQTVZ]ejtw}).56:ACKLNTWZ]`dfjntx~                         #05;<@AD #%(*.19>HKQS]bgty~  !#*+.148:>BHLRUZ]agikos|!%3=@IQSW^`dejm                      #05;<@AD !$*+5ACJOV[]`bfiqv$(5:ABFMOVXZ\cdgjmqsw{                       #05;<@AD  %(+279<>BEMR\_egqv{")+/0267:=@DFJNTX^afimsuw{  %.37=BFIKS`dlnrv{ "/57?GJSV                  E8q5Nw!!#$1$Z$m&(+,0115Y9 : <=@(AfDJLUNOO?PRrTVjXXXYdYZZ[[\R\^_7_k`^`a\bac dgghjOkJk[lXl[lppBr`rrsOsttTttu8uv v?v}vww$whwwxxIxxxy y9yxyyzKz|n|~_B~p0:EaB GM>`C._7bv9EaNt)Lp 0V|~( .C^~ "3Jft%1>K?ÀÂlcy;̃͗Μ[%ԣԭ%LOadֽqMبS٫SVڴgj۾huݧCޱ~QNS+_c.PZ{~-~*529<BKN49H*.k*| |1MP\Tu%ru!w#64BMJRDH$'+3 <   N   S V   V               N i l y"'+/3<AGMV]dnx! f!|0X^(O`j' C!m!"#%"&'())+s,D-v-/50\4}5666839X9;<=t=>(?7@CD~FGHIZIK>MINP*PQQRRSSVVWWfXYm[4[[[_uawacd$de3fXgWghh.iijn_nboqqs?stvw#w4w>xxyy{$|&||} }H}Z}m}}~+4>A\i} .CYiv(D{>cn}+.>LOh <ru.1BTevy7:_z6ve[Ns.jk)B#JoI^jxaO,7[xq=W0d!$^Y{ȶ[SzʊʾG[^m̝̳̀̚ 03Hfì͖̓ͯ7e{~Οκ4C^a|ϏϥϨҝҬҿ/?QgjӉӡӽ&AWkԐԪ)]Օ՘'ٯ5Wyڔڗڪڹ-Fad޻SESk4JQ"w0)qE y33MParu5[q.HKvRqtcuB~x25KZu  3 N c        2 5 T q        E v y     );|e')Ad|I:D!A!""#/###%x&'y(*F+%,;,}..,./.D.[.p......../ />/T/k////00+0?0d00001181V1Y1}1111222?2_2b2}22223"3%3A3b3333344G4z457877779!9t:;.;;<>f>|>>?*?@2@@A*A6B<BBBCFXG2GGHKpLLMVN.OZPRRRST.TFTSTeTxTTTTUUU2W8Y4ZZ)Z3[d\#]]]^B_}abtcdeHeseffg+g1gfggh{hhhhhhii1i^iajJkGllnoo$oop6pq>qtqqqrs.st&t~tttuu=uuvDvwPx yw{1{|4||}}Y}~T~~~~=@ux i--?IwbTLDIT0ASViwz=v2i*[ OM| Jct 5Iaor&9<TdADh6Z]x),/Kp 4e^2\:LV~$tASTȽɵ̈́R 2qӾ'*SuxԞK|ՆՉյ=hk֚ 36_׊׍'*14f؏ؒ  <hk٫&)\ڋڎ<s۫ۮ۵۸ %(@VYo܄܇ܡܽ<?`tݚݝݲ 9KNoޏ1KNauߏߒߠ߲߯ +kl~[.R[c\&J C~9;Dg|!+OR==     j g4R~,U)a?{[Fh}  "2#e$7%Q%%&G&b'(1(()|++B+y+++,,/,W,,,- -<-k---.!.@.w../ /%/N/r//00:0g001W335z6$9;9:]:;q;<<<<<> ??w?@ ARAACDmEFH"IxI{IIIIIJJ JJ/J2JNJjJJJJJJKKK*KBKEKbKKLNNOPQQQQQSToUBUV(VnVVVW3WrWWXX<XoXXYY7YkYYZZTZlZZZ[Y[q[[[[[[[\\$\'\B\\\v\\\\]]!]$]I]m]p]]^U_L_p`bdeg/gj/jjlmnpXqqmrssstuDv.vvxxyky{{|(}3!SnvU tBTdg7Oc}"2ILXeh=@Ma .HKbw!8RUjmx""gF[e2.M[g)4;;>Ti&FI]ux7'¸!qp˵.͡QϬϮ +NQbuИЛеDGXsvщѦ 58WҀҚҷҺ $'BSVcuxӋӛӞӼ14JgjԄԤ2LOjՄՇթQ׬dٺھDۚ8w@ޖg&BEb} )HKN`q DlKNc|.ORcuY i2>)y^X )EH^m}   ) F ` v       & A u w      3 j ]N.Td(.<= I= ~%]&S&p&&&''';'_'''*`0)023334445D6}667{79d:;;;;;;<<<>.>S>V>{>?@ @5ACmDEtEEEF FGGkHI I'IUIsK$NpP4SVWsYZE[^F`=bcfgkk)k3kl:mmn.no+op0p^prfrrrrss1sVsvsuvwxqy({|~bk}L^$<Ux{_xHZ(?Zv} ?BV{DGk~5|Pu5VY~dp&%K b.We2w@EBE|.Tˆ¿>Z~ô?U{~Ġ,/LrōŶ"%MƘƹ=YruLjǪGdȆȸ.8L˝$o`͎-(ELObmЀЃЖШЫ5LOnфчѡѵ 1DjmґҮ6\ӀӹWisԞ%ՠfכ؍ۮܸ0>O_b݄ݤݺ7JZG[e?#x<3FX[v&=Ow2Z-W~ %Hx/)D    4{_B-\Ro  :Nb"@bi  3 O j      !!#!8!;!\!y!!!!$& 'v''''()))T)*,***+7+E++,.A024$49l:E;C<%=MCCCCG3G5HHKDKFLLNYN[O{O}QQSSViVkXTYYY^`bc1e?fhdikmSopqirrvPwwwwylz|RF6DzR%O-S{/@0v ez!8kˆYgqŮIƁƱkFUArϿ&5ցֱ?ل-lڽ@mۍw܃ܜܴ:|D.J` "M?}; 4YxQ-9RE )t  }6:h'r!!!!!""H""#$I$$(*Z+-z./ /,/]0z0011456u677X77888`8889989d9<?c@L@x@z@@ACDFH HHHHIIIIIIJJ8J>KKKKLHLSMM'M4MMQQQ~QQSS"TITvTUUUWWY\ ^AaXagaceg6gDhhi.jmnynnnnnno$oUokonooopp4pKpbpypppppqq6qNqmqpqqqqrrr2r]r`rrrrssTsWsssstttt2t5tdtttttttuuu1uQuTuuuzuuuuuuuuuuuuuuuuuvv vvvv v#v+v2v5vCvMvPvZvdvgvqvvvvvvvvvvvvvvvvwww wwwww#w&w,w3wGwQwwwyvyzz zoz{{|B} }e}}~[~~~~ ?iWoFIk5_z}4NQ'b 'tw -GJ]+ILy&[^8TvyLO'*EtX{~)>UX :\}3IL`z}"%+1<?IL_hmw| ).9MPV]ehmt{ #7:IP^x~ 4B\ilq~ "%*/58=BEKRgqBp} 9}7B$'Kp *pDe"%U #Qw%(gUA_|M`-MPj#&Vs.eZ2Y}+.Oru+SV"Nz},eh6\_EHcAX[oBg 1W 03Mk„‡ž¾.GeÁÚçöû  #=KU^jmr|ăĈċėĢıĻ$.1?FIMZdgs~ŁŇŌœŖūųż  (+8BELRW\_djmz}ƑƚơƦƭư !$3:GJXrLjNjǒǚǥǬǴǷǻ &-47CLRU]hkwȁȉȌȕȡȭȰ ".:?BGMTWahkqɃɇɓɚɦɫɷ   &,/BMʦ˞ˬm5͂mb.'0<OrԂԅԢԤ6CPdֆVز  -;Mj١ٷٺ;یۗ݌)*<?Qdy|ߏߡ߷ߺ,/ATWl *-CX[l)?BTj|,/Fcf'8Idgx 14J]ps*;>Q`vy?95Hk}P}@dgC3L.=_M|!Nbl #}BJaxe $4HVf~@Xi}0>X*;N`v )Hev<QTx{1P.j 5 I S 0 a   K8 2E\fi7:Lu 2Vt"5Ts14Iz L_iI !4"$.$:$E$Q$\$$$%P&'''(.)P)*g*+,,./Q022 22$242C2S2e2v22222223"3'335555555666$676J6]6l66666666777+7o99t999999999: ::(:8:E:S:c:r:::::<<<<====&=4=A=K=W=c=p=y========>%?@AA.A?AOA_AoAAAAAAAABBB(B;B;The John F Hobbins Reader This is a collection of essays and posts written by John Hobbins and available online at his weblog Ancient Hebrew Poetry (http://ancienthebrewpoetry.typepad.com). This collection made into an Accordance module aims to aid study of biblical Hebrew and the Hebrew Bible. It will be periodically updated. As of now, posts through the year 2007 are included. An Introduction to the Book of Job John F. Hobbins jfhobbins@gmail.com The structure of the book of Job is relatively straightforward. A prologueintroduces the books readers to Job and describes decisions made in aparallel universe, that of a celestial court in which Yahweh, the head of thepantheon according to Israelite belief, holds ultimate power (chs. 1-2). Theheart of the book consists of a series of dialogue cycles between Job andthree friends in which Job appeals to Yahweh for vindication (chs. 3-31),followed by responses by Yahweh to Jobs appeals and a brief response byJob (chs. 38-41; 42:1-6). Speeches by a young interloper, Elihu, serve as akind of intermezzo before Yahwehs responses to Job (chs. 32-37). Anepilogue ties up all the loose ends of the book (42:7-17). Jobs response to the experience of undeserved suffering is the focus ofthe book. The books resolution of the problem of Jobs suffering, the roleassigned to God in bringing about Jobs suffering, and Gods reply to Jobscharges against God, have challenged and baffled generations of interpreters.Put another way, the book describes the titanic struggle of a human beingwith the meaning of his suffering and what it says about his self and theworld of which he is a part. Even interpreters who do not believe in God, orin the God of the book of Job, have praised the book as a literary andtheological masterpiece. The influence of the book of Job on art, literature,drama, and philosophy, wherever Judaism and Christianity have been potentcultural forces, has been far reaching, and shows no signs of abating. In the prologue of the book of Job, we the readers are made privy to thefact that Job, a man of exemplary behavior, is meted out suffering through nofault of his own. One of Gods angels (the Satan or the accuser in theoriginal Hebrew) has cast aspersions on Job. God takes up Jobs defense.The matter is put to the test. If Job suffers every manner of affliction butdoes not thereby hold God in contempt, Job will be vindicated. God allowsthe Satan to empty Jobs life of whatever makes it meaningful, but the Satanmust also act as Jobs guardian angel and save Jobs life from a prematureconclusion: He is in your power, but his life you must protect (Job 2:6). No one in the Job story - neither Job, nor Jobs wife, nor Jobs friends,nor Elihu - knows about Gods wager with the accusing angel. We thereaders know, but despite this knowledge, an explanation for Jobs sufferingis not thereby given to us. After all, Job fails the test. He cracks under thepressure of his suffering. He begins by speaking of God approvingly, evenafter he loses his children and all that he possesses (1:13-22). But when thesuffering literally gets under his skin, Job maligns God again and again,directly and indirectly. Let there be darkness, exclaims Job (3:4). Jobcolors the world and Gods relationship to it with the same dark hues thathave invaded his personal existence (7:17-20; 9:21-24; 10:8-19; 16:9-14). Henow considers God to be his worst enemy, and the enemy of all humankind.This is particularly clear in 21:7-33 and 24:1-24. When Job charges God with all manner of inappropriate behavior, Jobsfriends defend God from Jobs charges by maligning Job. Job must havedone something to deserve his fate. Job is incensed by his friends accusations. So malicious are their wordsthat Job ends up contradicting the God-accusing thrust of his early speeches(through ch. 24), and insists instead on Gods righteousness and wisdom.Given his friends accusations, he needs God to be a righteous Judge;otherwise, his friends will not be condemned and he will not be justified. Jobrefers his case to God (chs. 26-31). God replies to Job out of a whirlwind. God is furious. How dare Jobdarken Gods counsel! Does Job even know what darkness is? Only God, ofall living beings, has walked in the recesses of the deep (38:1, 16). God confirms Jobs worst fears. Gods counsel, or design, really doesinclude unimaginable terror. The world God has created is notanthropocentric at all. It is full of awesome creatures, useless or inimical tohuman beings, creatures in whom God takes immense delight (chs. 39-41). Obliquely and indirectly, God rebuts Jobs most awful insinuations. Indistress Job claimed, He mocks as the innocent fail (9:23). Not so, impliesGod, who hunts prey for the lion, and satisfies the appetite of the king ofbeasts, who provides food for the raven, when his young cry out to God38:39, 41). Expatiation on Gods knowledge and power, not Gods justice, take upmost of Gods replies to Job. We sense the bewilderment of Job, who hassuffered without cause under Gods hand. I am of contemptible worth; whatcan I answer you? I clap my hand to my mouth (40:4). I recant and Ichange my mind amidst dirt and ashes (42:6). Now the plot thickens. God acquits Job and vindicates Job before hisfriends. Job was right to defend himself before God. Job was guilty ofputting God in the wrong in order to put himself in the right, the point ofGods reproof of Job before acquitting him (40:8). But Jobs forthrightnessbefore God is ultimately held to his credit (42:7). God instructs Job to pray for his friends, because they, not he, risk Godsdispleasure. Job, though he is furious with his friends, accedes to Gods request. Job thereby signals his recommitment to exemplary words anddeeds, and God responds by giving Job twice what he had before. He goes onto live a life of legendary proportions and delight in his childrens children(42:8-18). A theodicy is an attempt to justify the ways of God to men. The book ofJob is an anti-theodicy. According to the book of Job, unjustifiable sufferingtakes place in the world. Those who claim otherwise do not speak the truthabout [God] (42:8). Defense of man before God (anthropodicy), not defenseof God (theodicy), is appropriate when suffering occurs. Jobs friends shouldhave defended Job against God rather than God against Job. The apologetics of Jobs friends do not do justice to the status of thesufferer in Gods sight. If the book of Job is taken as a model, the rightresponse to undeserved suffering is to vindicate the sufferer even if thatmeans calling Gods actions, or inaction, into question. The God of the bookof Job vindicates Job. Before doing so, that same God puts an end to Jobsrevolt against him. As Michael V. Fox points out, the book of Job is not skeptical literature(Job the Pious, ZAW 117 (2005) 351-366; 363). It is not about approachingthe world with questions and no expectation of answers. But does the book of Job demand unqualified faith in Gods goodness (Job the Pious, 364)?A bolder claim is hard to imagine. In my view, the opposite is true. The book of Job justifies the suffererslack of faith in God when darkness colors all. An attitude of faith issomething a virtuous person characteristically has. It is also something a virtuous person may expect to lose in a time of despair. Furthermore, faith in Gods goodness, or more precisely, acquiescence toGods sovereignty, is not demanded of Job so much as given back to him inand through the fact that God replies to him out of the whirlwind. Jobaccepts Gods reply to him even if God does not answer all of his questions. His acceptance of Gods reply is a kind of faith, or more precisely, a form ofobedience, without which Job could not have gone on living. The book of Job does not resolve the problem of evil so much as rehearseit within the context of a more encompassing set of reflections on the waysof God with humankind. Other works of ancient literature in and beyond thelimits of the Jewish Bible do likewise. Examples include the BabylonianTheodicy and I will Praise the Lord of Wisdom from Mesopotamianliterature, Psalms 37, 49, and 73, Proverbs 30, and Qohelet (often calledEcclesiastes), and 4 Ezra and 2 Baruch from Jewish literature of theRoman period. David J. A. Clines, Job 1-20 (WBC 17; Dallas: Word, 1989); Leo G.Perdue and W. Clark Gispin, eds., The Voice from the Whirlwind:Interpreting the Book of Job (Nashville: Abingdon, 1992); Carol A.Newsom, Job, in The New Interpreters Bible (ed. Leander E. Keck et al,Nashville: Abingdon, 1996) 4:317-637; Antti Laato and Johannes C. D Moor, eds., Theodicy in the World of the Bible (Leiden: Brill, 2003); David J.A. Clines, Job 21-37 (WBC 18A; Nashville: Thomas Nelson, 2006); MichaelV. Fox, Job (OTL; Louisville: Westminster John Knox, forthcoming); DavidJ. A. Clines, Job 38-42(WBC 18B; Nashville: Thomas Nelson, forthcoming). NB: a condensed version of the above will appear in Encyclopedia of WorldHistory (ed. Mark Whitters et al., New York: Facts on File, forthcoming2007). An Introduction to the Book of Psalms John F. Hobbins The book of Psalms is actually a collection of five books each of whichends with a note of praise. Known as the book of praises in Jewishtradition, almost every composition in it is suffused with praise, culminatesin praise, or anticipates offering praise to the national deity of Israel. Adoxology closes Book 1 (Psalms 1-41), Book 2 (Psalms 42-72), Book 3(Psalms 73-89), and Book 4 (Psalms 90-106). Several psalms of praise closeBook 5 (Psalms 107-150). In the Psalms, the chief calling of God is torespond to the needs of his creatures. The chief calling of his creatures is tooffer him praise and spread abroad his greatness. The psalms are also characterized by raw passions and an emotional logicthat are alien and familiar to moderns at the same time. Faith in God issomething that always comes to expression in the psalms, even if it manifestsitself as protest and rage against God. Scansions and translations of a few ofthe psalms are offered on this site: Psalms 2, 6, 104, 111-112, and 137; also,Jonah 2:3-10, a psalm outside the Psalter. Psalms manuscripts recovered from the caves of Qumran demonstrate thatthe book of Psalms as passed on to posterity by rabbinic Judaism is notidentical in contents and arrangement to psalms collections in existencebefore the standardization of the biblical text became an accomplished fact inthe first and second centuries CE. So it is that 11QPsa, dated ca. 50 CE,contains compositions previously unknown, psalms appended to thestandardized collection in Greek and Syriac but absent from the MasoreticPsalter, and many of the psalms in Books 4 and 5 of the Masoretic Psalter,but not in the same order. See Psalms in The Dead Sea Scrolls Bible (ed.Martin Abegg, Jr., Peter Flint, and Eugene Ulrich, San Francisco:HarperCollins, 1999) 505-589. The existence of once separate collections is also evidenced by theinclusion of the same psalm in more than one collection (Psalm 14=Psalm53, etc.). The complexity of the compositional history of the Psalter isevidenced by Psalms 42-83, in which a generic term for God (Elohim)takes the place of the name of the deity (Yahweh). It is not clear why. Like Habakkuk 3 outside the Psalter, some of the psalms havesuperscripts and subscripts (3-5, 7-13 [9-10 are a single psalm], 16-21, 29-30, 35, 38-48 [42-43 are a single psalm], 50-69, 74-76, 79-80, 83-84, 87,108, 138-139). This is no longer apparent due to faulty textual transmission.Subscripts are now combined with superscripts of following psalms. Oncethe textual situation is recognized, one cannot fail to wonder if a song forthe dedication of the House was interposed between psalm and forDavid in Psalm 30:1 when its function as a subscript to Psalm 29 was nolonger understood. It also becomes clear that a song in the cultic sense iswithout exception a celebration in song of the deeds of the deity (29, 46, 47,65-68, 82 [not 83], 87 [not 88], 92-97). A mizmor or psalm is any piece of cultic function that was picked towith a stringed instrument. 57 compositions in the Psalter are indicated aspsalms in the technical sense. A michtam always memorializes a petitionwhich received a positive response (16, 56-60; cf. Isaiah 38:9-20). Aprayer always includes a cry to the deity for help (17, 86, 90, 102, 142; cf.Habakkuk 3). The precise meaning of maskil (32, 42, 52-55, 74, 78, 88, 89,142) is unknown. As elsewhere in ancient Hebrew poetry, prosodic, semantic, syntactic,morphological, and sonic parallelisms recur across versets, lines, and groupsof lines in the psalms and give the psalms their characteristic stamp. Thepsalms are marked by a common rhetorical style and vocabulary and similarforms of expression. They share a similar understanding of the obligatingrelationship that binds deity to a nation and king, and a similar set ofexpectations regarding the role of the king, the role of the temple, theconduct of war, and the importance of acts of justice relative to acts of piety.Many of these understandings and expectations are reflected in hymns andprayers of other ancient Near Eastern literatures. In a few cases, it can beshown that a psalm closely follows a non-Israelite model that originallyinvolved a deity other than Yahweh. Examples: Psalms 20, 29, and 104. Psalms 1-72, Books 1 and 2 of the Psalter, appear to be a collection ofearlier collections (3-13, 16-21, 22-30, 34-39, 42-48, 52-69) prefaced andpost faced by individual psalms (1, 2, 14, 15, 31, 32, 33, 40, 41, 49, 50, 51,70+71, 72). With few exceptions these psalms present themselves as meantfor use by the Davidide king or singers of his employ in First Temple times(10th-early 6th cent. BCE). For David, For the Korahites, and ForAsaph in the headings of the psalms refer to user, not (necessarily) author.In the same way, Psalm 102 is a prayer for the afflicted, not of theafflicted. This was not understood in later times. Psalms unlikely to havebeen intended for use by a Davidide were labeled as for David or forSolomon because they were designed to be recited to the king by another(20-21, 72), because they seem apt in the kings mouth (124, 127, 131, and133), or because they make reference to him (122). Comments were added to the headings of some psalms so as to situatethem in the life of David as known from other sources. Psalm 18 is a uniqueexample because it is found with minor variations in 2 Samuel 22 as an insetin the narrative of Davids life. Prayers and plaint in response to crises and misfortunes, often combinedwith expressions of praise for the deitys past beneficent deeds, dominateBooks 1 and 2 (3-7, 9+10, 12, 13, 16-17, 22, 25-28, 31, 35-36, 38-40, 42+43,51, 52, 54-57, 59, 60, 61, 63, 64, and 69-71). Psalms of thanksgiving (18, 30,32, 34, 41, 65-68) and trust (11, 23, and 62) also occur. The misfortunes andthreats are often of collective proportions, or involve rival nations, as dorecounted interventions by the deity. It is natural to infer that it is the kingwho expresses confidence or appeals to the deity in these cases (2, 3, 7,9+10, 12, 18, 22, 27, 54, 59, 60, 61, 63, and 77). Psalms 73-89, Book 3 of the Psalter, presents itself as another collectionof psalms meant for the Davidide king and the temple singers. 74 and 79 arethe first psalms in the Psalter that clearly date to a time after the destructionof the First Temple, the time of the exile of the 6th cent. BCE. Psalms 90-150, Books 4 and 5 of the Psalter, include a few psalms for theDavidide king from First Temple times (101, 108-110, 138-145), but themes,language, and theology suggest a date in early Second Temple times (late6th5th cent. BCE) for the majority of the psalms in them. A date for thehymns to Yahwehs kingship (93, 95-99) is suggested by a superscript to 96in the ancient Greek translation: when the house [Temple] was being rebuiltafter captivity. They are prefaced by prayer and prophecy attributed toMoses (90+91) and an introductory hymn of praise (92). Psalms 102, 105- 107, and 137 are clearly post-exilic. Psalms 111-117 and 145-150 arecollections of psalms that begin and end with Hallelujah, meaning PraiseYah(weh)! Psalms 120-134 constitute a collection of songs of ascent ofdiverse origins intended to be sung by pilgrims as they approached thetemple in festival seasons. As alluded to above, the I of many of the psalms is plausiblyunderstood to be that of the Davidide king. The deitys relationship to king isvery close and is fraught with privileges and obligations. See Psalms 2, 18,20, 21, 45, 60, 72, 89, 101, 108, 110, 132, and 144. Yahweh is bound by oathto the king who rules in Jerusalem. Mount Zion in Jerusalem is Yahwehsearthly seat. Zion as the seat of Yahwehs earthly presence is celebrated inseveral psalms (46, 48, 76, 84, 87, and 122). The end of the Davidic dynasty,the destruction of Jerusalem and temple, and the consequent experience ofexile and national humiliation are the theme of other psalms (74, 79, 89, 102,105-107, 137, 147, and 149). Precisely from the point of view of a host ofpsalms, it might appear that history had dealt a mortal blow to Israels faith. But the theological resources of Israelite faith overcame these devastatingevents. The tradition of communal prayer in times of national humiliationwas not dependent on the I of the king. See Psalms 44, 74, 79, 80, 83, 85,89, 94, 106, 123, 126, and 137, where the I behind the we is either atemple singer or a common worshipper who identifies with the wholecommunity. Cf. Lamentations 3. A single hymn celebrating the kingship ofYahweh is preserved from the First Temple period (47). In the psalmcollection whose contents derive largely from the Second Temple period (90-150), hymns celebrating Yahweh as king and judge of all the earth, God ofgods, and shepherd and redeemer of Israel are copious and occupy keypositions (Psalms 93-100, 135-136, and 146-150). An earthly king has norole in these psalms. Yahweh remains great in Zion, but now the roles ofMoses, Aaron, and Samuel are celebrated (Psalm 99). Hope of a restorationof the Davidic dynasty is not dead (note Psalm 132 among the songs ofascent), but a theology and piety develop in which a Davidic hope is notcentral. See Psalm 119, which builds on 19 to celebrate a piety devoted to thecommandments of the Lord. See Psalms 146-147, which build on 145 and along tradition of understanding the locus of the divine presence on earth as aplace of refuge for the poor and needy. That understanding is now disjoinedfrom the concept of the king as Gods viceroy (contrast Psalm 72). Thecommunity as a whole is now implied to be Gods viceroy on earth. The role of the psalms in Jewish and Christian liturgy and in the personalpiety of believers is difficult to overestimate. The impact on culture of thethought and poetry of the psalms is virtually immeasurable and extends wellbeyond the realm of religion narrowly defined to include literature, music,drama, law, civil religion, and statecraft wherever Judaism and Christianityare or have been potent cultural factors. Nahum M. Sarna, Songs of the Heart: An Introduction to the Book ofPsalms (New York: Schocken, 1993); Susan E. Gillingham, The Poems andPsalms of the Hebrew Bible (Oxford Bible Series; Oxford: OxfordUniversity Press, 1994); J. Clinton McCann, Jr., Psalms, in The NewInterpreters Bible (ed. Leander E. Keck et al, Nashville: Abingdon, 1996)4:639-1280; Adele Berlin and Mark Zvi Brettler, Psalms: Introduction andAnnotations, in The Jewish Study Bible (eds. Adele Berlin and Mark ZviBrettler; New York: Oxford University Press, 2004) 1280-1446. NB: a condensed version of the above will appear in Encyclopedia of WorldHistory (ed. Mark Whitters et al., New York: Facts on File, forthcoming2007). Hebrew to English Translation Im not anexpert in translation theory, but experience has taught me a couple of things.First of all, a mastery of both source and target languages is the fundamentalprerequisite for the work of translation. By mastery, I mean the ability toengage in simultaneous translation from one language to the other, unaided by adictionary. The mechanismsby which this skill level is attained are various. Mastery of a modern languageusually requires full immersion of 8 to 16 months. Or bilingualism may beaccomplished in fits and spurts, as in the case of my children, whose mothertongue (literally) is Italian, but whose primary language outside of the homeis English. Their Italian is latent mostof the time, but comes out fine and continues to improve in anItalian-only environment, as when in Italy with cugini e amici. In the case ofan ancient language, a degree of bilingualism can be attained and should beattempted. Trained in the old school, I did all the English-to-Hebrew exercisesin Jacob Weingreens Classical Hebrew Composition (Oxford: Clarendon,1966 [1959]) under the tutelage of Menahem Mansoor. Those of us who did thissweat bullets along the way, but I know of no better way to attain bilingualismthan by moving from source to target language and back again. Want to get goodat translating from Hebrew to English? Learn to translate from English toHebrew. Theother waywas listening to audio tapes of portions of the Tanakh until I got tothe pointwhere I could understand what was being said both word-for-word and interms ofGestalt perception, such that I could translate from the tapesimultaneously. Itis also an excellent way to memorize Scripture. Thanks to Gary Martinof the Academy of Ancient Languages, anyone may do this todayfrom the comfort of their home. Go http://www.aoal.org/hebrew_audiobible.htm here. Mansoor liked totell his students the story of an atheist he knew in Israel who knew all the psalms byheart. It was an effective way of needling pious Christians into doinglikewise. He gave me a pocket edition of the Psalms in Hebrew as a gift, andclearly expected me to memorize as many of the Psalms as I could. He also likedto tell us the story (perhaps apocryphal) of the first students of divinity atYale (or was it Harvard?) who were required to memorize Psalm 23 in Hebrew sothat, if and when they made it to heaven, they could chime in with the angels. Comments Imust thank you for that wonderful link! I had been looking for thisvery thing for the longest time: an opportunity to listen to Tanakh onmy iPod (my jy_pwd, as I call it). Thankyou! Posted by: Simon Holloway | February 19, 2007 at 06:43 AM Talkingof Weingreens "Classical Hebrew Composition", does anyone know whereanswers for it might be found? I don't have teachers or collaboratorsavailable to work with here, and posting answers off into the voidisn't terribly helpful. Posted by: The Mad Hungarian | March 28, 2008 at 01:55 AM Ifyou send them this way, I'll correct them for you. But you will need tosend me text in both languages, since I no longer own a copy of thevolume in question. For my email, go under "about." Posted by: JohnFH | March 28, 2008 at 04:51 PM Hii know that this has nothing to with poetry but i would love to knowhow to translate in hebrew writing " I love my parents." thank you somuch! Posted by: Sundey | April 20, 2009 at 07:21 PM Icouldn't agree more with this excellent post. Memorizing the Hebrewtext is an amazing way to learn it. You will see connections betweenwords and passages that you just won't see otherwise. And (at leasttrying) to learn Hebrew properly and be bilingual will give you far,far more helpful insights into the Hebrew text than any number ofacademic grammars. You need to get *inside* the language to understandthe text. So what if it takes 8 to 16 months of study? If you startwhen you are 18, by 20 you'll be fluent enough. Start when you are 60,and by 62 you'll be fluent enough, then have 20+ years to enjoy theHebrew Bible fully! Posted by: Hebrew Scholar | July 28, 2009 at 09:48 AM Regularities in Ancient Hebrew Verse An Overview Language in general and poetry in particular instantiate redundant structures on many different levels simultaneously. These structures conform to a system of ranked constraints and preferences which interact with each other in complex ways. A system of constraints produces regularities in various dimensions. One of these dimensions corresponds to the realm of prosodic structure. This post contains a tentative list of prosodic regularities which define the way ancient Hebrew poetry works. Syntactic regularities are not considered. I offer a revision of Michael Patrick O'Connor's understanding of syntactic regularities in the programmatic essay found http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2005/04/retaining_the_s.html here. For a printable version of this post, go http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/files/regularities_in_ancient_hebrew_verse_an_overview.pdf here. Parallelism is the chief hallmark of ancient Hebrew poetry. Prosodic, semantic, syntactic, morphological, and phonological features parallel each other across the versets of a line and the lines of a strophe. Prosodic parallelisms alone are obligatory. A verset of two or three stress maxima is unfailingly followed by another verset of two or three stress maxima, until a poems conclusion. Benjamin Harshav notes that ancient Hebrew poetry instantiates a hierarchical system. His seven-storied hierarchy corresponds to the stress-unit - verset - line - strophe - stanza - section - poem sequence of the general rule below. Each level, Harshav observed, is characterized by a group of usually two or three sub-groups. The hierarchy is reinforced - but also crisscrossed - by various kinds of parallelism and, at the same time, deautomatized by various kinds of asymmetry.http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2005/04/appendix_a_rule.html#_ftn1[1] Examples of asymmetry include tripartite lines in a bipartite line context, syntactic variation across the members of a group, and the randomized order of occurrence of 2:2, 2:3, 3:2, and 3:3 lines. The General Rule Ancient Hebrew verse is confined within a system of twos and threes: two to three stress units make up a verset; two to three versets a poetic line; two to three lines a strophe; two to three strophes a stanza; two to three stanzas a section; and two to three sections a poem, or an extensive section thereof. Length constraints measurable in syllables also govern ancient Hebrew verse. A verset contains a minimum of 2 and a maximum of 10 syllables; a bipartite line, a min of 6 and a max of 18; a tripartite line, a min of 8 and a max of 24. Details and descriptions of more strictly constrained varieties of ancient Hebrew poetry are offered below. Versets, lines, strophes, stanzas, and sections, if tripartite, are usually (1:1):1 or 1:(1:1) in structure. Generally speaking, the first two or the last two elements in a unit cohere to a greater degree over against the third or the first element. The Length Rule Once the lines of a poem are correctly identified, it will also be observed that a poem, if it contains more than 10 lines, typically consists of 12, 18, 22, 28, or 36 lines, or combinations thereof. Among the Psalms, 14 lines is also a common length. Ancient Hebrew and Greek Prosodies Compared Sequences of feet of fixed type and length as found in ancient Greek verse are not a continuously operating principle of organization in ancient Hebrew verse. The stress unit or prosodic word is the equivalent of a foot in classical prosody in the sense of a minimal counting unit. Poetry in Akkadian, Ugaritic, Old Latin, Old German, Old Norse, and Old English is similar. A prosodic word in ancient Hebrew is one to six syllables long up to and including the maximally stressed syllable. Traditional terminology for feet in the sense of classical prosody may be adapted to refer to attested prosodic word types : mon (a single stressed syllable); iamb (?); trochee (?); anapest (??), amphibrach (??); 3 rd class paeon (???); 4 th class paeon (???); 4 th class dochmius (????); 5 th class dochmius (????). Words with six syllables up to and including the maximally stressed syllable are remarkably rare. Varieties of Ancient Hebrew Poetry If phonological length is parameterized, with word stress reconstructed on the penult in a series of verbal forms as preserved in MT pausal forms, and post-stress syllables not counted, three meters or systems of constraint are identifiable. If post-stress syllables are counted, three meters are still discernible, but the qinah meter in particular resists elegant formulation. The letters x, y, and z are placeholders for versets in a line.http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2005/04/appendix_a_rule.html#_ftn2[2] Common meter is constrained as follows: x:y where x and y individually=2 to 10 syllables NB: absent this constraint, up to 18 syllables is conceivable with two to three prosodic words per verset and up to 6 syllables in a prosodic word. where y=x plus or minus 0 to 6 syllables and x+y=4 to 20 syllables NB: absent this constraint, plus or minus 0 to 16 syllables difference between versets and up to 36 syllables aggregate is conceivable. x:y:z where x, y and z individually =2 to 10 syllables where y or z=x plus or minus 0 to 6 syllables and x+y+z=8 to 24 syllables NB: absent this constraint, 54 syllables aggregate is conceivable. Examples: Isa 1:2-20; 5:1-7; 40:1-11; Zeph 1-3; Psalms 2, 4, 6, 103, 137; Job 3. In Zeph 1-3 and Psalm 103, long stress maxima units, long versets, and long tripartite lines, a predominance of which is avoided in most poetry, are used to effect. Qinah meter is more severely constrained: x:y where x=5 to 8 syllables and y =3 to 7 syllables where y=x minus 0 to 4 syllables and x+y=9 to 14 syllables x:y:z where x, y and z individually =3 to 6 syllables where y or z=x plus or minus 0 to 5 syllables and x+y+z=10 to 14 syllables Examples: Lam 1-4; Jonah 2:3-10 Mashal meter is also more strictly constrained than common meter: x:y where x and y individually = 4 to 10 syllables where y=x plus or minus 0 to 2 syllables and x+y=8 to 20 syllables x:y:z where x, y and z individually =2 to 9 syllables where x =y=z plus or minus 0 to 3 syllables; or where two of x, y and z=the remaining verset plus or minus 0 to 3 syllables and x+y+z=14 to 22 syllables Examples: Prov 1:10-19, 20-33; 2:1-22; 8:1-21; Ps 111; Lam 5. Prov 2:1-22; 8:1-21: x:y where x=4 to 10 and y=4 to 10 syllables where y=x plus or minus 2 syllables and x+y=8 to 20 syllables x:y:z where x, y and z individually =3 to 9 syllables where x=y=z plus or minus 2 syllables; or where two of x, y and or z=the remaining verset plus or minus 0 to 2 syllables and x+y+z=14 to 20 syllables. http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2005/04/appendix_a_rule.html#_ftnref1[1] Benjamin Harshav [Hrushovski], Prophecy (unpubl. ms., Berlin, 1983) 4. http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2005/04/appendix_a_rule.html#_ftnref2[2] The varieties of poetry stand out once lineation, stress patterns, and syllabification are, on independent grounds, reconstructed as proposed in the series of essays linked http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2005/04/how_ancient_heb.html here. How Ancient Hebrew Poetry Works Poetry in any language is characterized by a fusion of form and content that satisfies and surprises at the same time. That being so, a reader of ancient Hebrew poetry will eventually ask: What formal structures set poetry apart from narrative or speech as they otherwise occur in ancient Hebrew literature? Are there rules that govern the formation of a poetic line or a poetic composition, rules that we do not fully understand, or have yet to be discovered? This blog is dedicated to an examination of these questions. At issue is the system of versification, or prosody, ancient Hebrew poetry instantiates. The subject matter is obscure to many. What is meant by prosodic structure? Prosodic structure is the mold into which a poet pours semantic content. All language, analysis shows, is subject to prosodic constraints at various levels. In any given language, syllables, feet, words, phrases, and utterances come in certain shapes and sizes, phonologically speaking, and not others. In poetry, language-specific constraints are stylized according to specific expectations. In most times and places, poetry has taken the form of verse. As Albert Willem de Groot put it, "Continuous correspondence of successive segments, called 'lines,' is the only constant feature which distinguishes verse from prose." In many systems of versification, groups of lines form chunks according to established convention. Lines often divide into half-lines. Half-lines too come in certain shapes and sizes, and not others. Many agree that roughly a third of the Hebrew Bible is written in verse. What organizing principles define the way ancient Hebrew poetry works? If we knew, we would be able to parse poetic texts and the semantic content they convey with greater precision than is now the case. In the posts which follow, I provide an overview of previous attempts at describing the organizing principles of ancient Hebrew poetry, and I advance a descriptive model of my own. I offer analyses of specific poems, occasionally with supporting essays. Those who have responded to my work are thanked in the appropriate places. I continue to revise my posts in response to feedback and in light of further findings. The last extensive revisions were posted on November 11 2008. Revision dates are indicated on the first page of documents. The quickest way to get a sense of what my theory of ancient Hebrew poetry entails involves working through the post entitled "http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2005/04/appendix_a_rule.html Regularities in Ancient Hebrew Verse: An Overview." A fuller presentation is the text model I have developed is found http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/files/retaining2008_and_transcending_the_classical_description.pdf here. A reconstruction of stress in Ancient Hebrew is found http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2005/04/appendix_b_stre.html here. The poetic line is described in terms of a metrical grid http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2005/04/appendix_c_metr.html here. The corpus of ancient Hebrew poetry I work with is found http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2005/04/appendix_d_corp.html here. A history of modern research on the question of meter in ancient Hebrew poetry is found http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2005/04/appendix_e_a_hi.html here; an annotated bibliography of the field of ancient Hebrew poetry studies http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2005/04/appendix_f_anno.html here; an introduction to and a list of worked examples, http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2005/04/appendix_f_anno.html here. A glossary is found http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2005/05/definition_of_t.html here; a list of abbreviations, http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2006/02/abbreviations.html here. For a presentation of the text model in terms of prosodic domain theory, go http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2006/05/lamentations_15.html here. For a description of the dynamics of parallelism, go http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2006/11/the_dynamics_of.html here. The study of prosodic regularities in ancient Hebrew verse ought to be of considerable interest to those who wish to plumb its depths. But poetry theory is considered unimportant by many, or even a hindrance to its appreciation. I argue for the importance of theory http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/02/what_is_poetry.html here. Translation of ancient Hebrew poetry is a fine art. I recommend the translations of David Curzon. Go http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2005/05/ancient_hebrew_.html here. The masthead of this blog reproduces part of a high resolution digital photograph of a leaf of the Aleppo Codex. Reproduced is Deuteronomy 32:7-11, part of one of the most famous poems of the Hebrew Bible. The photograph was realized by Ardon Bar Hama and may be viewed in all its glory at the site under construction dedicated to the http://aleppocodex.org/Aleppo Codex. Go http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/files/project_introduction.pdf here for a printable version of this post. A presentation of my text model appeared as Regularities in Ancient Hebrew Verse: A New Descriptive Model in ZAW 119 (2007) 564-585. Comments Hi, I've just followed the link to here from J Davila's blog. Best wishes for your new blog. I've bookmarked it and will be back for a closer look. I'm a British Methodist and I've just completed a PhD on the Hodayot. Posted by: Julie | April 29, 2005 at 06:35 AM Welcome to my blog, Julie! I include the Hodayot in my corpus and I have plans to illustrate my text model with an example from Hodayot in the near future. I look forward to reading your dissertation. Posted by: JohnFH | April 29, 2005 at 08:33 AM the blog looks interesting. i can't say that i'm much of a connoiseur of the poetry in the bible: the language and wonky grammar is just a little too much for me. a closer look could prove worthwhile. egeszsegedre! Posted by: bob | April 29, 2005 at 11:02 AM Bob, Ancient Hebrew poetry is challenging. For those whose command of Hebrew is not as masterful as they might wish, I will adding posts that can be understood with little or no knowledge of Hebrew. Posted by: JohnFH | May 04, 2005 at 05:51 PM I just want to thank you for your blog. I regularly read and study Biblical narrative in Hebrew, but poetry is obviously more challenging. Since my scholarly focus is early Judaism, I do not have the time to devote to an intensive study of Biblical poetry, so your weblog helps immensely. Also, I find such scholarship not only informative, but elevating. That is, there is a devotional aspect to learning how Hebrew poetry works. Carl Kinbar University of South Africa Posted by: Carl | May 22, 2005 at 10:20 AM I foresee many trips to your blog. I'm working on a PhD at Westminster Seminary and plan to write my dissertation on the Song of Songs. Poetry is something that really, really gets me excited and Hebrew poetry even more so than most! Posted by: Ros | September 17, 2007 at 07:17 PM Ros, it's great to have you in the neighborhood, and I look forward to comments and observations on your part in the future. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | eptember 17, 2007 at 08:39 PM I worked on an undergrad thesis on Guido Cavalcanti/Ezra Pound(Poetry in Translation) many years ago, and have never really been able to escape my intrigue with biblical translation. The poetry of the OT has always enchanted me. I'm looking forward to learning from you. Linking to you, right now. Posted by: http://hellosaidjenelle.blogspot.com/Jenelle | November 01, 2007 at 10:38 PM p.s. you say poetry theory is considered unimportant by many, or even a hindrance to its appreciation. I argue for the importance of theory here. I'm very excited to read your argument. I have a feeling your posts and articles are going to help me find my way in future studies. Thank you. Posted by: http://hellosaidjenelle.blogspot.com/Jenelle | November 01, 2007 at 10:41 PM Good looking blog, John! I enjoy reading your thoughts and look forward to things in the future, as well as plundering past posts as well! Posted by: http://beritolam.blogspot.com/Matt | December 17, 2007 at 04:02 AM Posted by: donna | October 06, 2008 at 10:43 AM Thank you for sharing your work. I am a mother at home with my three children, formerly a student of Linguistics and Ancient through Modern English poetry and literature. While pulling a late-nighter with my 16 yr old son, who is trying to digest the "Future Fuels Act of 2008" for a Gov. assignment while simultaneously working with my 14 yr old daughter on her d'var torah on Hosea for her bat mitzvah in 2 wks. I came accross your work. It is amazing how much more alive, and how exuberant Hosea is when compared with that work of the 110th congress, despite the bill's vital and immediate applications. I look forward to peeling and sampling the layers of this particular haftarah long after the simcha has passed, and I expect I will have you to thank for a great deal of what I will ultimately be able to glean from it. Posted by: Cathy Blumenfeld | November 22, 2008 at 10:17 PM Cathy, Thank you for your kind words. I may not be able to do it in time for your daughter's bat mitzvah, but I will eventually blog on the haftarah you mention. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | November 24, 2008 at 05:52 AM Why Poetry Theory is Important In discussions with a publisher about getting what appears on this site in book form, it was pointed out to me that it will be a Herculean task to interest people in questions of prosody. Poetry, yes, everyone likes how it sounds. But poetry theory, thats for the birds. Its like music and music theory. Almost everyone likes to listen to music, but few make the effort to learn to read music. Fewer still want to know enough about music to understand how its harmonies work and how it is composed. The situation is exacerbated in the field of ancient Hebrew poetry by widespread disillusionment with past attempts to understand the nature of its prosody. In the absence of meter in the sense of tightly controlled recurring sequences of iambic feet or similar, like those of traditional English verse and Greek and Latin verse before that, it has been assumed that ancient Hebrew verse lacks prosodic regularities worth describing with care. The dicta of Kugel, OConnor, and Pardee, furthermore, have had a chilling effect on those who might otherwise be inclined to investigate the subject matter. All three reject the notion that ancient Hebrew verse is metrical in a strict sense. To a degree, this is a terminological dispute of the kind scholars enjoy to no end.http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/02/what_is_poetry.html#_ftn1[1] One might think that the measured-out quality of ancient Hebrew verse would be obvious to all, and despite the huffing and puffing, it probably is. On the other hand, there is a sense that if ancient Hebrew verse conforms to precise organizing principles, they have yet to be recovered. The jury, one might say, is out. It is not clear when, if ever, it will render a verdict. The situation is reversed with respect to the study of Greek and Latin verse. In a recent monograph, Jeffrey Wills sets out to correct an imbalance in the study of Latin poetics. Although the task of poetics in full is the study of all the markers of poetic language, he says, the Latin tradition has been dominated by work on diction and metre. . . . The effort here is to provide both the evidence and argument for including other linguistic and stylistic features in the study of poetics. In particular, this book studies the repetition of words, i.e., the syntactic figures where sound and sense overlap.http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/02/what_is_poetry.html#_ftn2[2] Ancient Hebrew poetry studies, on the other hand, have been dominated by the study of the trope of parallelism in its semantic and syntactic facets. The study of prosodic structure remains at an elementary level. This is a curious situation. Poetry typically involves the continuous correspondence of successive segments which come in certain shapes and sizes, phonologically speaking, and not others. According to specific expectations, prosodic phrases form packets referred to as lines, and groups of lines form chunks. The phrases, lines, and line-groups provide a mold into which a poet pours semantic content. In the case of ancient Hebrew verse, it is not difficult to see that it is structured in terms of prosodic frames. The study of prosodic regularities in ancient Hebrew verse ought therefore to be of considerable interest. The semantic and prosodic dimensions of a text are two different things, but a correct understanding of the latter naturally leads for a more precise understanding of the former. In the course of evoking her grandfather for posterity, the American poet Robert Frost, Lesley Lee Francis remembers that according to him, certain poems, like haphazard knowledge, stick to you like burrs in the field (http://www.massreview.org/4502/francis.html here). That is a fitting description of Psalms 104 and 137; Isaiah 1:2-20; 5:1-7, and 40:1-11; Job 3 and 28; and other great poems of the Bible. But the statement of Robert Frost describes what poetry does, not what it is. What is poetry? Frost makes two suggestions: ...I have a tune [when writing poetry], but it's a tune of the blend of these two things [meter and rhythm]. Something rises--it's neither one of those things. It's neither the meter nor the rhythm; it's a tune arising from the stress on those--same as your fingers on the strings, you know. The twang! . . . I could define poetry this way: it is that which is lost out of both prose and verse in translation.http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/02/what_is_poetry.html#_ftn3[3] Meter and Rhythm in Poetry Meter and rhythm are two different things. Frost understood that, and knew that the best poetry fights against both even as it falls under their sway. It isnt difficult to sense both meter and rhythm at work in his poetry. An example may prove helpful. The meter of Frosts A Peck of Gold is describable in terms of twice-repeated duple counts of strong stresses across the components of its units. Variation in the shapes and sizes of the units dominated by a single strong stress determine its ever-changing rhythm. I have slightly altered the formatting of the original. A Peck of Gold Dustalways blowing about thetown, Exceptwhen sea-fog laidit down, AndI wasone ofthechildren told Some oftheblowing dust wasgold. All thedust thewind blewhigh Appeared likegod inthesunset sky, ButI wasone ofthechildren told Some ofthedust wasreally gold. Such waslife inthe Golden Gate: Golddusted all wedrank andate, AndI wasone ofthechildren told, Weall musteat ourpeck ofgold. This poem is not written in iambic pentameter, but is nonetheless prosodically regular. Twice-repeated duple counts of strong stresses characterize each line. Enjambment is universal across the half-lines that make up a line, in coincidence, usually, with natural syntactic breaks. Enjambment is frequent across the lines that make up a couplet. Sequences of feet of fixed type and length as found in some traditional forms of verse are not a continuously operating principle of organization in Frosts poetry. But the sequences that occur are far from haphazard. The opening line of each quatrain begins with a strong-stressed first syllable. The last line of the last quatrain, on the other hand, is purely iambic. Meter, rhythm, and rhyme, each plain to the ear, contribute to the sound orchestration of A Peck of Gold. Meter and rhyme occur at fixed intervals. Rhythm does not. Its variability de-monotonizes the acoustic effect of the whole. Research carried out in connection with this project supports the conclusion that ancient Hebrew verse possesses meter in the same sense that Frosts poetry does. Duple and triple counts of strong stresses follow one another and make up the parts of a line. Lines occur in couplets and triplets. Enjambment commonly occurs as well. Its rhythm and meter are distinct. In its own way, the meter of ancient Hebrew verse is just as regular as that of Frosts verse. An example in translation is given below. It is formatted after the same fashion adopted for A Peck of Gold above, except that each part-line or verset is assigned a line of its own. Hear o heavens, give ear o earth! Yahweh has spoken. Sons Ireared andraised, andthey rebelled againstme. Anox knows itsowner, anass itsmasters pen; Israel doesnot know, mypeople donot consider. O errant nation, iniquity laden people, Brood of evildoers, miscreant sons, Whoabandoned Yahweh, despised Israels HolyOne, turned back! Where shallonestrikeyou again? Yougoon turningaway! Thewhole head isinjured, thewhole heart sick; Fromsoleoffoot tohead, no soundness init: Sore andgash, raw wound, Not drained, not dressed, not softened withoil. (Isaiah 1:2-6)http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/02/what_is_poetry.html#_ftn4[4] For the distinction between meter and rhythm, the comments of Viktor Zhirmunsky are worth keeping in mind: Pure tonic verse is based on a count of the stressed syllables; the number of unstressed syllables is a variable quantity . . . When attention is focused on the stressed syllables, groups of unstressed syllables even though they contain varying numbers of syllables may be perceived as equivalent to each other. Of course, the number of unstressed syllables between stresses is of essential importance in shaping the rhythm of individual lines or of the poem as a whole: since, however, such syllables form no part of the compositional structure, they belong to the area of rhythm, not meter.http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/02/what_is_poetry.html#_ftn5[5] A Definition of Poetry Poetry is that which is lost out of both prose and verse in translation, says Frost. Two experiences in my life brought this truth home. The first was the impact of reading the Iliad in the original while in college, and being forced to memorize the first hundred lines for an oral exam. By the end of that trauma, I had a bit of prosody in my bones, and I began to understand how prosody cooperates with other textual features to create the effect of an orchestra on the ears of the soul. The second experience occurred after I had lived in Italy for many years, and had come to feel at home in that linguistic medium. Years before, with no Italian in my system, I had tried to read Dante in translation. I was repulsed. Then I picked it up again, almost by accident, and was stunned by its beauty. The magic of its meter and rhythm are overwhelming. The moral of the story ought to be clear. If you havent learned Hebrew, its time you do. http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/02/so_you_want_to_.html Elsewhere I offer advice about how to go about learning Hebrew. The Theory of Poetry Its a rare musician who, like Fred Lerdahl, loves the theory and not just the practice of music.http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/02/what_is_poetry.html#_ftn6[6] Even so, its not possible to get a degree in music without completing a number of courses in theory. That one can get a degree in literature without taking a course in poetry theory is not a positive sign. That one can read poetry in ancient Hebrew and not seek to understand its organizing principles bespeaks a lack of intellectual curiosity. An understanding of the art of poetry, its meter and rhythm included, has it own rewards. As Rainer Maria Rilke once wrote - he was speaking about life in general: Dont be confused by surfaces; in the depths everything becomes law. Rainer Maria Rilke, Letters to a Young Poet (trans., Stephen Mitchell, trans., Vintage Books 1984) 39 [To Franz Xaver Kappus, Worpswede, near Bremen, July 16, 1903. The original reads: Lassen Sie sich nicht beirren durch die Oberflche; in den Tiefen wird alles Gesetz.]. [1] For an overview of the debate, see A History of Modern Research. For full references to Kugel, OConnor, and Pardees contributions, see http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/files/annotated_bibliography.pdf Annotated Bibliography. [2] Jeffery Wills, Repetition in Latin Poetry: Figures of Allusion (Oxford: Clarendon, 1996) 1. 3] Taken from Conversations on the Craft of Poetry, Robert Frost: Collected Poems, Prose, & Plays (New York: The Library of America, 1995) 856-57. Hat tip to the blogger who posts about Frost http://neo-neocon.blogspot.com/2007/02/frost-on-poetry-happy-discoverer-of.html here. The use and contents of the material in brackets I pick up from her. [4] I discuss this passage at length in The Poetic Structure of Isaiah 1:2-20: A Programmatic Essay. Go http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/files/isa_1_2_20_poetry.pdf here. [5] Viktor Maksimovich Zhirmunsky, Introduction to Metrics: The Theory of Verse (tr. and ed. C.E. Brown; introd. Edward Stankiewicz and Walter N. Vickery; The Hague: Mouton, 1966) 171. [6] Fred Lerdahl and Ray Jackendoff, A Generative Theory of Tonal Music (Cambridge: MIT Press, 1996 [1983]); Fred Lerdahl, Tonal Pitch Space (New York: Oxford University Press, 2001). Lerdahls approach to music theory has ramifications for poetry theory. See Fred Lerdahl, A Music-Theoretic Approach to the Sounds of Poetry, in manuscript; The Sounds of Poetry Viewed as Music, in The Cognitive Neuroscience of Music (ed. Isabelle Peretz and Robert J. Zatorre; New York: Oxford University Press, 2003). February 08, 2007 | Listed below are links to weblogs that reference http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/02/what_is_poetry.html Why Poetry Theory is Important: Comments Very interesting blog - when you have a second I'd like to invite you to check out the poetry section of the New Vilna Review (www.newvilnareview.com). We have poetry from some of today's most exciting Jewish poets, including Walter Hess, Jacqueline Osherow and Yerra Sugarman. Posted by: http://www.newvilnareview.com/Daniel E. Levenson | September 06, 2008 at 11:03 PM3 Parallelisms in Ancient Hebrew Verse John F. Hobbins In the wake of Robert Lowths pioneering investigation, a few varieties of parallelism found in ancient Hebrew verse have been intensively researched. Other varieties have by and large gone unnoticed. For example, apposition, syndetic coordination, and hypotaxis sequences form series in parallelism, and reinforce other forms of parallelism. No one has studied the phenomenon in depth.1 The propaedeutic step of describing the continuously repeated prosodic frames ancient Hebrew verse instantiates is passed over in most research on parallelism. The text model assumed here describes the prosodic frames in question in terms of a general rule:2 Ancient Hebrew verse is confined within a system of twos and threes: two to three stress units make up a verset; two to three versets a poetic line; two to three lines a strophe; two to three strophes a stanza; two to three stanzas a section; and two to three sections a poem, or a more extensive section thereof. The extent to which a text model fits the corpus is consequential. The effects parallelisms in verse were meant to have will be misidentified if the subdivision of the text that is followed is out of sync with the formal conventions ancient Hebrew poetry adhered to. The dynamics of parallelism in ancient Hebrew verse may be described as follows: Prosodic, semantic, syntactic, morphological, and sonic parallelisms recurrent across versets, lines, and strophes are the chief hallmark of ancient Hebrew verse. Prosodic parallelisms alone are obligatory. The fundamental prosodic obligation is the following: a verset of two to three stress units is unfailingly followed by another verset of two to three stress units, until a poems conclusion. The obligatory parallelisms occur within the framework of the general rule. 1 For Lowths mature understanding of parallelism, see Isaiah: A New Translation with a Preliminary Dissertation and Notes (London: J. Dodsley for J. Nichols, 1778; repr. with introd. by David Reibel; Robert Lowth [1710-1787]: The Major Works; London: Routledge / Thoemmes Press, 1995; 10th ed.; London: T. Tegg, 1833) 12-26. For discussions of parallelism and bibliography, see Adele Berlin, The Dynamics of Biblical Parallelism (Bloomington: Indiana Univ. Press, 1985), idem, Parallelism in ABD 5 (1992) 155- 62; George B. Gray, The Forms of Hebrew Poetry: Considered with Special Reference to the Criticism and Interpretation of the Old Testament [revised and expanded versions of previously published articles] (London: Hodder & Stoughton, 1915; repr. with Prolegomenon by David Noel Freedman [Library of Biblical Studies; New York: Ktav, 1972]; repr. of 1915 ed., Eugene: Wipf & Stock, 2002) 37-83; 87-120; passim; Michael Patrick OConnor, Parallelism, in The New Princeton Encyclopedia of Poetry and Poetics (gen. ed. Alex Preminger and Terry V. F. Brogan; Princeton: Princeton University Press, 1993) 877-79; Dennis Pardee, Ugaritic and Hebrew Poetic Parallelism: A Trial Cut (?nt I and Proverbs 2) (VTSup 39; Leiden: Brill, 1988); overview in Appendix I: Ugaritic and Hebrew Poetry: Parallelism and Appendix II: Types and Distributions in Ugaritic and Hebrew Poetry, 168-192; 193-201;Wilfred G. E. Watson, Classical Hebrew Poetry: A Guide to Its Techniques (2d ed.; JSOTSup 26; Sheffield: Sheffield Academic Press, 1986; repr. with corrections and supplementary bibliog. London: T & T Clark, 2005) 114- 59; 457-58; 6 in the concluding unnumbered pages, and in the final Supplementary Bibliography. For sequences of structures in apposition, syndetic coordination, and hypotaxis, see the present writers Isaiah 1:2-20, www.ancienthebrewpoetry.typepad.com, 26. 2 For a brief introduction to the text model assumed here, see Regularities in Ancient Hebrew Verse: An Overview at www.ancienthebrewpoetry.typepad.com. Alternative text models include those of Jan Fokkelman, Harm van Grol, Marjo Korpel and Johannes de Moor, and Michael Patrick OConnor. For salient references, see Annotated Bibliography at www.ancienthebrewpoetry.typepad.com. 2 If the general rule get things right, a foundation is in place for the study of parallelisms recurrent in ancient Hebrew verse. A database for the study would ideally have the following features. Components of texts presumed to be poetry would be tagged at the prosodic, semantic, syntactic, morphological, and sonic levels. Each of the five levels, to be sure, is multidimensional. At the level of prosody, a given component of text occupies a slot in various levels of the hierarchy simultaneously. Semantic relationships might be mapped in accordance with the terms and concepts of WordNet or VerbOcean.3 Maps appropriate to each prosodic level would mark an improvement over the current tendency to classify parallelisms as, for example, either close, near or distant. At the level of syntax, the distribution and ordering of particles, prepositions, nouns, verbs, and so on across the levels of the prosodic hierarchy, and according to more than one overlapping scheme of constituent analysis (e.g., subject, predicate, other; subject, verb, object, other; prepositional, non-prepositional phrase), requires description. At the level of morphology, congruence/incongruence across the levels of the hierarchy might be mapped for number, person, gender, conjugation, and theme (G, D, H, etc., for nouns as well as verbs). At the level of sound, a typology of rhymemes requires description (initial, medial, final; onset, rhyme, coda, or syllable-inclusive; stress congruent or incongruent). Plans for the creation of a database of this kind remain preliminary.4 In lieu of a like database, mapping the panoply of parallelisms that are the warp and woof of ancient Hebrew poetry will remain a piecemeal enterprise. The research project of which this essay is a part is exploratory. It maps no more than a subset of the parallelisms characteristic of ancient Hebrew verse. The obligatory parallelisms of the prosodic hierarchy are the chief focus. Semantic, syntactic, and morphological parallelisms are a secondary focus. A study of sonic parallelisms is left for another day.5 Remarks on the Notes Provided with the Scansions In the notes on parallelisms to the left of the text in the scansions offered in this research project, the notation used to describe prosodic parallelisms is deliberately incomplete. The scansions signal counts and boundaries at seven prosodic levels: the (prosodic) word, the verset, the line, the strophe, the stanza, the section, and the composition. In the context of a study of Lam 1-5, two other levels are notated: the syllable and the foot. Length constraints for the verset and line are measurable in syllables, but variations in the length of prosodic strings are not directly relevant to typologies of parallelism and the obligatory regularities of ancient Hebrew verse. Syllable counts are thus not usually noted. Counts and boundaries at the level of foot, based on a preliminary analysis of Lam 1-5, add nothing to the more consistent regularities 3 A study of verbs, nouns, and more complex semantic unities that co-occur in parallelism in terms of a typology of semantic sets like those offered by WordNet or VerbOcean would lead to interesting results. For WordNet, see http://wordnet.princeton.edu; Christiane Fellbaum, ed., WordNet: An Electronic Lexical Database (Cambridge: MIT Press, 1998). For VerbOcean, see http://semantics.isi.edu/ocean/; Timothy Chklovski and Patrick Pantel, VERBOCEAN: Mining the Web for Fine-Grained Semantic Verb Relations, online at http://acl.ldc.upenn.edu/acl2004/emnlp/pdf/Chklovski.pdf. 4 For a thorough but still piecemeal mapping of a wide range of parallelisms, see Dennis Pardee, Ugaritic and Hebrew Poetic Parallelism. 5 For a discussion of sonic parallelisms, see Adele Berlin, Dynamics of Biblical Parallelism, 103-126; and the present writers Isaiah 1:2-20, www.ancienthebrewpoetry.typepad.com, 25. 3 observable in verse at other levels of the prosodic hierarchy. For that reason foot counts are not usually provided. A third prosodic level whose boundaries and counts are left unindicated is what might be termed that of the minimal phonological phrase (f m). The line in ancient Hebrew verse may be conceptualized in at least two different ways. The first schematization is one element of the general rule cited above. The second schematization goes back to Paul Vetter and is part of the grid representation of the line I offer elsewhere: [1] (w = 2 or 3) + (w = 2 or 3) +/- (w = 2 or 3) where w = a prosodic word [2] (f m + f m) + (f m + f m) +/- (f m + f m) where f m =1 or 2 ws, 2 or 3 total per verset There is no doubt that f m is an identifiable level of the prosodic hierarchy subject to distinct phonological rules over its domain. In the scansions offered, f m counts are not provided but may be obtained in all cases by doubling verset counts. f m boundaries are implied by the hierarchy of masoretic accents. Agreements in analysis vis--vis the accents are not indicated. Differences are signaled by the notation vd.6 The notation devised to signal cases of ssm (semantic, syntactic, and morphological) parallelism is meant to be serviceably compact. It is intended to capture cases of matching ranging from verbatim repetition across higher prosodic levels to cases of words and expressions which match in one or more morphological and one or more syntactic dimensions but parallel each other at the semantic level in paradigmatic terms only, i.e. in the occupation of equivalent slots in an internal frame of semantic reference.7 The match is italicized if it is concomitant with a mismatch in one or more fundamental semantic, syntactic, and/or morphological dimensions. Repetitions are noted as such in addition to being captured by the abc:abc notation. The more important cases of uni- and multi-dimensional ssm parallelisms across lines, strophes, and above are also noted. Finer grained typologies of ssm parallelism are a desideratum, but the multidimensional notation required for description would be very cumbersome. The notation used to quantify the density of ssm parallelism in a given text is termed a p index. All xxs score 1; x|x structures score 1 (not 2); repetitions of x y times score y. Parallelisms are significantly undercounted; a word matching another on 4 discrete morphological levels (person, number, gender, binyan), 2 syntactic levels (grammatical function, order), and 1 semantic level (hypernym / troponym) scores 1 [a1:a2 in Isa 1:10], and so does a word matching another on 1 morphological level (form), 2 syntactic levels 6 Paul Vetter described the line in terms of two minor and one major caesura if bipartite, and three minor and two major caesurae if tripartite long ago (Die Metrik des Buches Job [Biblische Studien II.4; Freiburg i. Br.: Herder, 1897] 17; cited by douard Dhorme, Le Livre de Job [Paris: Gabalda, 1926]; ET A Commentary on the Book of Job [tr. Harold Knight; London: Thomas Nelson, 1967] clxxxv, n. 3). For a description of the poetic line in terms of a metrical grid, see the present writers The Poetic Line in Ancient Hebrew: A Grid Analysis, online at www.ancienthebrewpoetry.typepad.com. For a re-analysis of ancient Hebrew verse in which f ms are treated as the fundamental building blocks, see Vincent DeCaen, Theme and Variation in Psalm 111: Metrical Phrase and Foot in Generative Perspective, 2006, www.chass.utoronto.ca/~decaen/papers. 7 Words and constructions in a literary text derive their meaning from both text-internal and text-external frames of reference. See Benjamin Harshav (Hrushovski), "An Outline of Integrational Semantics: An Understander's Theory of Meaning in Context," Poetics Today 3/4 (1982): 59-88; "Poetic Metaphor and Frames of Reference," Poetics Toda y 5 (1984) 5-43; "Fictionality and Fields of Reference: Remarks on a Theoretical Framework," Poetics Today 5 (1984) 227-51. 4 (grammatical function, order) and 1 semantic level (paradigmatic) [a2:a3 in Isa 1:17b]. It is not as if the problem can be solved by scoring the former as 7 and the latter as 4. A hypernym/troponym match is weightier than a paradigmatic match. P indices are nonetheless of value if calculated in a consistent manner over a particular corpus.8 The notation used to quantify placement of a given text along the apposition-syndetic coordination-hypotaxis continuum is termed an h (hypotaxis) index. Apposition is the occurrence in series of syntactic units of the same rank without a conjunction, simple or subordinating, between the items in series. The units, called appositives, must normally be identical in reference. For the purposes of the h index, enjambed structures in which syntactic units of the same rank but of dissimilar reference (like subject and predicate, or preposed subject followed by an interrogative clause) are appositionally distributed across contiguous versets score zero, as do appositives in the strict sense. Series of syntactic units of the same rank with a coordinating (as opposed to subordinating) conjunction between the items in series are said to be syndetically coordinated. The units are normally identical in reference. A short list of clause-level coordinating conjunctions in ancient Hebrew would include w; MA גּ, y כּ MA גּ, aP; lD bS a (late); NE כּr שׁ aA כּ; after a negative clause: y כּ, MI a-y כּ. For the purposes of the h index, syndetic coordination scores 0.5. Hypotaxis is the occurrence in series of syntactic units of the same rank with an intervening subordinating conjunction between the items in series. In the case of three or more items in series, one subordinate syntactic unit is usually superordinate relative to another. A short list of clause-level subordinating conjunctions in ancient Hebrew would include y כּ; NR פּ, MI a, וּl, y lוּl; A y A o N , A mV l A o N , bS oA בּ וּ r ; r שׁ a, z וּ , שׁ; r שׁ aA כּ. For the purposes of the h index, hypotaxis scores 1.9 In the notations to the left of the text, distinct varieties of app(osition), (syndetic) coord(ination), and hyp(otaxis) are indicated. App1, coord1, and hyp1 refer to instances of same between versets (not clauses or phrases per se); app2, coord2, and hyp2 include all cases of same over a given textual unit. Phrase, pfx, lexical, root, and sfx repetitions and parallelisms are noted at the prosodic level or levels over which the repetition or parallelism would have been perceived to greatest effect. Two non-adjacent clusters of repetitions are not treated as a single series. The chief drawback of exhaustive lists of repetitions and/or parallelisms, such as those of Pardee and van der Lugt, is that they are little more than collections of raw data.10 That, of course, is also their strength. The strength of the notation offered with the scansions of this research project is its selectivity. That, of course, is also its chief drawback. Algorithmically defined lists might be generated from a tagged database. 8 The true number is an average of at least 10 ps per verset. For the examples from Isa 1:2-20, see the present writers Isaiah 1:2-20 Scansion available online at www.ancienthebrewpoetry.typepad.com. 9 For sequences of structures in apposition, syndetic coordination, and hypotaxis, see the writers Isaiah 1:2-20, www.ancienthebrewpoetry.typepad.com, 26. 10 Pardee, Ugaritic and Hebrew Poetic Parallelism; Pieter van der Lugt, Rhetorical Criticism and the Poetry of the Book of Job (OTS 32; Leiden: Brill, 1995); idem, Cantos and Strophes in Biblical Hebrew Poetry with Special Reference to the First Book of the Psalter (OTS 53; Leiden: Brill, 2006); further references under the authors at Annotated Bibliography at www.ancienthebrewpoetry.typepad.com. Aramaic Poetry in the Book of Daniel Is there poetry in the Aramaic of the book of Daniel? You would not have guessed it if you read the book in translation until quite recently. The Jewish Publication Society Version of 1917 seems to have been the first translation to distinguish poetry from prose therein. Its hard to find something you are not looking for. Prayer and prophecy are featured in the book of Daniel. In a cross-cultural perspective, it is patent that both genres of speech often take the form of verse. Awareness and appreciation of the diverse genres represented in the Bible waxed and waned through the centuries, but was not strong enough to impel readers to systematically distinguish verse from prose, either in the book of Daniel or elsewhere in the Bible, until the distinctive features of Hebrew verse were described with perspicacity by Lowth in a series of lectures at Oxford published in 1753.[1] According to James A. Montgomery, the first scholar to recognize that the book of Daniel contains poetry was Leonhard Bertholdt.[2] Bertholdts massive commentary on Daniel (publication date: 1806-08) is not widely read today, but earned him a professorship at the time. Most Bibles now print a number of passages in Daniel as verse. BHS versifies, to the exclusion of introductory material, 2:20-23; 3:33; 4:7-9, 11-14, 31-32; 6:27-28; 7:9-10, 13-14, 23-27; NJPSV: 2:20-23; 4:8-9, 11-14, 20, 31-32; 7:9-10, 13-14; NIV: 2:20-23; 4:3 [= MT 3:33]; 4:34-35 [= MT 4:31-32]; 6:26-27 [= MT 6:27-28]; 7:9-10; John J. Collins: 2:20-23; 4:7-9, 11-14a; 6:27-28; 7:9-10, 13-14.[3] The study of Aramaic poetry in the book of Daniel is nonetheless in its infancy. The most detailed study to appear to date is that of Segert.[4] Languages in Contact: Hebrew and Aramaic The evidence of the books of Ezra-Nehemiah and Daniel suggests that vocabulary, set phrases, and syntactic patterns of ancient Hebrew of earlier times and of liturgical Hebrew of the Persian and Hellenistic periods were taken over into Aramaic of the same period in the context of the liturgy and in the creation of new literature. Vice versa, and not less importantly, vocabulary, set phrases, and syntactic patterns of Aramaic were taken over into Hebrew in the same period, as the same books, Chronicles, Qohelet, and Esther attest.[5] Daniel 2:20-23, a poetic inset composed ad hoc for the narrative in which it is found, may illustrate. A translation of the Aramaic into late classical Hebrew, with parallels in terms of phraseology and syntactic patterns noted, is offered here. Loans and calques in both directions are evident. The Prosody of Biblical Aramaic Verse The scansion I offer of Dan 2:20-23 differs from all previous inasmuch as 2:2 units are consistently treated as prosodic equivalents of 3:3 units. Go here. More generally, the scansion accords with a working hypothesis developed in the course of research on ancient Hebrew verse.[6] As is true over the corpus of ancient Hebrew verse, the typology of enjambment in the Aramaic verse of the book of Daniel across 2:2 units is indistinguishable from that in evidence across 3:2, 3:3, (2:2):2, and 3:(2:2) units (Dan 2:20a, 23a; 4:12a; 6:28a; 7:13b). 2:2, 3:2, and 3:3 units are the fundamental building blocks of ancient Aramaic verse, with (2:2):2, (2:2):3, and 3:(2:2) units less common variants thereof. The proverbs of Ahiqar, not just the Aramaic poetry of the book of Daniel, reflect these patterns.[7] Verse in ancient Aramaic and verse in ancient Hebrew feature similar sets of prosodic regularities. The bisection of Dan 2:20b, 21a, 22a, and 23b will not encounter the favor of traditionalists. It will not matter that there are indisputable examples of enjambed 2:2 lines (Ps 119:13; Lam 1:1b, 17c, 18c, 19b; 2:2b, 5c, 12b; 3:6, 13, 31; 4:5a, 13a-b, 14b, 18a). According to the conventional wisdom, a 4:(3:3) scansion of Dan 2:22 (thus NRSV, NJPSV, REB, NAB, NJB, and NIV) is preferable to a (2:2) (3:3) scansion. The unstated assumption is that a short verset of two, three, or four syllables is acceptable only if it contains a complete clause (e.g., Ps 4:8a a; 99:3b; 101:4b a). In this line of reasoning, syntax trumps prosody. The short verset of Dan 2:22a a on my scansion, for example, is thereby ruled out. But this has it backwards. It is constitutive of prosody to trump syntax. The phenomenon of enjambment is a case in point, and is far more common in ancient Hebrew verse than is generally recognized.[8] According to conventional scansions, Dan 2:20, 22, and 23a are (4:2):4 [or (5:2):4], 4:(3:3) and (3:3):4 lines, respectively. But do such lines exist in the Hebrew verse of the Tanakh? And if they dont, what makes one think they do in the Aramaic verse of the Tanakh? Line Lengths in Psalm 119 and Lamentations 1-5 It is instructive to work through the prosody of Ps 119. 22 x 8 = 176 acrostic lines make up the poem. 5 beat lines dominate. 6 beat lines are also frequent. 7 beat lines and 4 beat lines are infrequent but still well-attested.[9] Exceptionally, the last line of the poem contains 8 beats ((3:2):3). But 10 or 11 beat lines, 4:(3:3), (3:3):4, or otherwise, are not attested. The prosody of Lam 1-5, where lineation is once again relatively certain, yields a similar picture. 5 beat lines predominate. 4, 6, and 7 beat lines are frequent. Lines with more than 7 beats are unattested. 8 and 9 beat bipartite lines and 10 and 11 beat tripartite lines continue to be posited by accomplished students of biblical Hebrew and Aramaic verse. But it is not possible to point to such lines in acrostic poems whose lineation is nearly certain. The existence of said lines lacks an empirical basis. Structural Symmetries The point of all this? I thought youd never ask. Once 10 and 11 beat lines are eliminated, the structural symmetry of Dan 2:20-23 becomes evident. The units halves, 5 lines, 11 versets each, mirror each other chiastically. In terms of the notation used for the description of compositional figures, with letters standing for strophes (=masoretic verses), the poetry of Dan 2:20-23 looks like this: A1B1:B2A2. Look again. The 22 verset poem has an onion-like structure. The outermost peel consists of v20a + the last verset of v23; if pared more deeply, of vv20a and 23b-c; more deeply still, of vv20 and 23. The core consists of vv21-22, in structural counterpoint to the poems bipartition into equal halves.[10] [1] Robert Lowth, De sacra poesi Hebraeorum: praelectiones academicae Oxonii habitae, subjicitur Metricae Harianae brevis confutatio et oratio Crewiana (Oxford: Clarendon Press, 1753; 1763, 1775; repr. with introd. by David Reibel; Robert Lowth [1710-1787]: The Major Works; London: Routledge/Thoemmes Press, 1995); ed. Johannes David Michaelis, De sacra poesi Hebraeorum . . . notas et epimetra adjecit Ioannes David Michaelis (Gttingen: Pockwiz u. Barmeier, 1758-61; Gttingen: Ioan. Christ. Dieterich, 1770); Lectures on the Sacred Poetry of the Hebrews: From the Latin of the late Robert Lowth, by G. Gregory; to which are added the principal notes of Professor Michaelis and notes by the translator and others (London: J. Johnson, 1787; repr. with introd. by Vincent Freimarck and bibliogr. note by Bernhard Fabian, Hildesheim: Georg Olms, 1969; repr. with introd. by David Reibel; Robert Lowth [1710-1787]: The Major Works; London: Routledge / Thoemmes Press, 1995; repr. of the 4th Eng. ed. [London: T. Tegg, 1839]; Whitefish MT: Kessinger, 2004). [2] Referred to as Bertholet in idem, A Critical and Exegetical Commentary on the Book of Daniel (ICC; New York: Scribners, 1927) 23. The work Montgomery had in mind is the following: Leonhard Bertholdt, Daniel aus dem hebrisch-aramischen neu bers. und erklrt mit einer vollstndigen Einleitung (Erlangen: J.J. Palm, 1806-8). [3] John J. Collins, Daniel: A Commentary on the Book of Daniel (Hermeneia; Minneapolis: Fortress, 1993). [4] Stanislav Segert, Aramaic Poetry in the Old Testament [in Dan 2-7], Archv Orientln 70 (2002) 65-79. [5] As Michael O. Wise noted, though the focus of his remarks is somewhat different: in the postexilic period, when many inhabitants of Judea became Aramaic speakers, Hebrew and Aramaic entered into an adstratum relationship. The originally heterogeneous structures of the two languages began to homogenize (A Calque from Aramaic in Qoheleth 6:12; 7:12; and 8:13, JBL 109 (1990) 249-257; 250). [6] For an introduction to the working hypothesis, see Regularities in Ancient Hebrew Verse: A New Descriptive Model, ZAW 120 (2008) [forthcoming]; Retaining and Transcending the Classical Description of Ancient Hebrew Verse and supporting essays at www.ancienthebrewpoetry. typepad.com. [7] I plan to demonstrate this in a future post. [8] One third of the lines in the corpus studied by him, M. OConnor remarks, exhibit enjambment (Hebrew Verse Structure [Winona Lake: Eisenbrauns, 1980; reissued 1997 with The Contours of Biblical Hebrew Verse, An Afterword to Hebrew Verse Structure (pp. 631-61)] 409). More than two thirds of the lines in Lamentations 1-5 are enjambed, according to a study by F. W. Dobbs-Allsopp (The Enjambing Line in Lamentations: A Taxonomy (Part 1), ZAW 113 (2001) 219-39; The Effects of Enjambment in Lamentations (Part 2), ZAW 113 (2001) 370-95; 371). [9] 5 beat lines (3:2; less commonly, 2:3) account for half of the total number of lines in Ps 119. 6 beat lines (3:3; less commonly, 2:2:2), for more than three tenths of the total. 7 beat lines ((2:2):3; less commonly, 3:(2:2), etc.), for one-tenth. 4 beat lines occur 10x. [10] I thank John Strazicich for encouraging me to write on Dan 2:20-23. His dissertation has just been published and looks very interesting. For more information, go here. The Genre of Genesis 1 A question that comes up in the case of Genesis 1 is the following: what is its genre?[1] In terms of what conventions and expectations are we to read it? It is a question most people ask, so I might as well address it. I happen to be a pastor in a just-about-anything-goes denomination, so I can speak my mind without fear of someone challenging my call to preaching and teaching if I cross one of someone elses red lines. In general terms, it might first be observed that the narratives of Genesis 1-11, Genesis 12-50, and 2 Kings 11-25, for example, relate to history in diverse ways. The Primary History (Gen 2 Kgs) reworks sources whose closest extra-biblical parallels, in terms of genre, range from myth to chronicle. It is not without interest that the myths the biblical text plays off of are demythologized in a variety of ways and recast in monotheistic terms. For its part, Genesis 1 might be called a cosmological treatise. Traces of myth are detectable, but they have been thoroughly resignified. The result, it seems to me, is absolutely striking: the refining power of the affirmation of a single, all-powerful creation-affirming God was so great that Genesis 1, which derives from that matrix, succeeds as does no other text, ancient or modern, in describing an orderly, intelligible, and positively splendid creation in which humankind is given awesome responsibilities by the author of all. It is not too much to say that the text has a scientific cast. It also provides cogent grounds for pursuing science in every imaginable direction. This is not to say that Gen 1 is meant as science as the term is usually understood. It aims far higher than that. It seeks to answer questions that are beyond the purview of science as conventionally defined. Here Thomas Aquinas got it right: theology properly understood is the queen of the sciences. From its theological viewpoint, Gen 1 is able to address questions with a full reconnaissance of data, questions which other sciences can only address in a fragmentary way. The subject matter of theology is God, of course. According to Gen 1, God is the creator of heaven and earth, who saw what he made and liked it very much. These affirmations entail many things the importance of which is difficult to overestimate.[2] But if Gen 1 is a cosmological treatise which plays off of and reworks motifs whose origin lies in the realm of myth rather than in history as these terms are usually understood, it is nonsensical and confusing to describe Gen 1 as fully historical. On this view of things, Genesis 1 is a supremely scientific (=wissenschaftliche) text without having to be a historical (=historische) text. Another way of seeing things goes back to John Calvin among others and before that to Jewish tradition. On this view, the biblical text does not recast and demythologize pre-existing myth but is based on independent oral tradition transmitted along an unbroken chain extending from Moses back to Abraham, to Noah, and to Adam. On this view of things, the full historicity of the text in the sense of creation in seven days must be defended against all naysayers. But as far as I can see, the view that imagines the book of Genesis and Gen 1 in particular to be a product of an unbroken chain of oral tradition extending back to Adam is a case of pure supposition which tradition, not the biblical text, deemed necessary to make in the light of the dangers of affirming a view like the one I affirmed above. Is it not rather the case that the fence which tradition builds around Scripture to preserve it from misunderstanding is, in this as in many other cases, a sign of little faith? Is it not true that quite apart from questions of genre and tradition history, the book of Genesis (and Gen 1 in particular) is a self-authenticating text? In theological terms, the text on its own, through the witness of the Holy Spirit, is sufficient to impress upon the one who reads it that she or he is in the presence of absolute truth. That the well-wrought urn in which we find this truth turns out to be a cosmological treatise the motifs of which originate, at least in part, in the realm of myth, or a sociologically unexceptionable but historically inaccurate genealogy, or a tribal legend recast and retold for a purpose dear to the heart of God, is beside the point. Those who find such earthen vessels objectionable suffer from a lack of spiritual and intellectual discernment and will be saved, if at all, by grace alone. Like Peter of old, who saw all manner of unclean things spread out before him in a dream, and heard God say, to his amazement, Eat!, those with scruples about what literary genres God might use as a means of grace need to get over them. Theologians have often been in love with history, and I, for one, am not an exception to this rule. But to assert that Genesis 1 is and must be fully historical is an inappropriate way of defending its truth. It is wrong to prop Genesis 1 up with ill-fitting crutches. As a scientific treatise in the sense defined above, Genesis 1 stands on its own. [1] In this post, Gen[esis] 1 is shorthand for Gen 1:1 - 2:3. [2] For a classic statement, see Langdon Gilkey, Maker of Heaven and Earth: The Christian Doctrine of Creation in the Light of Modern Knowledge (New York: Doubleday, 1965 [1959]). March 05, 2007 | http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/03/the_genre_of_ge.html Permalink Comments Nice post, John. Your observations accord quite closely to what I discuss with my students in my "myth and legend" Hebrew course. However, I'd like to follow up on a small but important detail in your third paragraph. You write that "the myths the biblical text plays off of are demythologized in a variety of ways and recast in monotheistic terms." Why use the word "monotheistic" here? In your other post on exegetical details of Gen 1:26-28 you suggest (correctly, IMHO) that the 1cp references are to the divine council. So, how does a divine council, in Gen 1 and elsewhere in the HB, fit with a monotheism? It seems that these other council beings are "gods" (as you know, Heb. mal'ak and Grk. angelos refer to a functional category not an ontological one). This issue is precisely where I found Mark Smith's book on monotheism seriously deficient, since my reading of the texts leads me to concclude that the only really defensible interpretation of the worldview behind the texts is that of a henotheism. Rob Posted by: http://individual.utoronto.ca/holmstedt Robert Holmstedt | March 05, 2007 at 12:27 PM Rob, you bring up an interesting point. We probably agree on substance here, but not on nomenclature. If I don't have much use for the term henotheism, it's because I think of both polytheism and monotheism in dynamic terms and view neither as mutually exclusive of the other in an absolute sense. The buzz words among historians of religions these days include terms like inclusive and exclusive monotheisms, explicit and implicit monotheisms, and the translatability (or not) of deities across theological systems. I think Mark Smith is right to challenge Assmann's claim that ancient Israel lacked translatability. If, however, translatability was pursuable within the monotheizing religion of Israel (a number of Psalms point in this direction), it stands to reason that polytheistic elements will have been folded into the monotheizing process and will have occasionally subverted it (though I don't think that's the case in texts like Gen 1:26; 11:7, and Isa 6:8). Did you see the abstracts of the papers just given in Princeton? I'll send you a link if you haven't. Posted by: JohnFH | March 05, 2007 at 03:29 PM John, Thanks for the Princeton conference information. Although this isn't my primary field, I have done enough reading of myth theory, folkloristics, theology, etc., to continue to be surprised that the term "monotheism" in any form and with any qualifiers is used of ancient Israel and early Judaism. Do they not even cast a glance beyond the Tanakh? It doesn't take much deep reading in, among other texts, the DSS, Philo, the NT, and the Talmud to see that a framework involving more than one divine being was not only operative for the writers of the first three sets of texts, it became central to the interreligious polemic of the second-fourth centuries C.E. and was a major theological concern in the fourth set of texts (the Talmud). Segal's work on the Two Powers controversy, while flawed, highlights the basic issues nonetheless. For the 2nd Temple Period, Mike Heiser's UW thesis contains a wealth of textual information. I agree that the issues between you and I are probably terminological. Indeed, it is somewhat silly to replace one Indo-European prefix meaning "one" (mono-) with another one (heno-) to refer to two distinct concepts, but I still find the distinction itself useful. And, as you have little use for "henotheism," I think that qualifiers to monotheism, like "exclusive" and "inclusive," are more than a bit ridiculous. If the concept of "belief that only one exists" doesn't apply, don't use it -- that's my motto. Posted by: http://individual.utoronto.ca/holmstedt Robert Holmstedt | March 05, 2007 at 06:53 PM In Hebrew, the style of Genesis 1 is narrative. The teamim (accents) are those of narrative and not of poetry like Psalms, Job and Proverbs. In Hebrew Bibles and manuscripts it is laid out as simple narrative, and not poetry like the layout of some of the Songs in the Tanakh. So given that Hebrew tradition has always presented it as a factual narrative and it has been preserved like this from the beginning, I think we should respect that and not try to re-invent it with our modern western 'wisdom'. Posted by: http://allthingshebrew.com/Hebrew Student | June 12, 2009 at 03:09 PM It is not true that Jewish tradition has always presented Gen 1 as "factual" narrative, if by "factual" is meant a straightforward chronicle of events. The genre of a cosmological narrative proceeds according to parameters that are different than those of a chronicle. Midrash is often premised on a correct understanding of the genres of the Bible. That's why it doesn't hesitate to embellish on the text in ways that would be inappropriate if the dialogue in the texts for example were understood to be a transcript or tape recording of actual conversations. In both Jewish and Christian tradition, Gen 1 has always been understood as *true* narrative. A snake speaking to the first couple is also presented as *true* narrative. YHWH slaying Rahab at the beginning of time is also understood as *true* narrative. These narratives are not less true because they are not free of symbolical narrative. They are more true. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH June 12, 2009 at 04:55 PM4 Is Genesis 1 Poetry? It is sometimes claimed that Genesis 1 is poetry. To be sure, it reminds one of poetry in some ways, but it lacks the tightly controlled prosodic parallelisms characteristic of verse elsewhere in the Bible.[1] It is more often suggested that Genesis 1 is written in elevated prose. This, however, says very little. Virtually all prose in the Hebrew Bible is characterized by an elevated style of one kind or another. The Hebrew Bible is written in a variety of sociolinguistic registers, all but one of which, I would argue, is an elevated style. A five-way distinction in register is possible. As Frank Polak has shown in his pioneering research, two narrative prose registers are distinguishable: (1) A rhythmic-verbal style. It shares a number of features with its most important cultural forbear, ancient Semitic epic poetry, known to us from Ugaritic and Akkadian literature. Examples include the Abraham and Jacob narratives in Genesis, the Saul-David cycle in the books of Samuel, and the tales of Elijah and Elisha. These texts are characterized by a high frequency of short clauses conjoined by a simple and, a low number of noun groups, especially complex ones, and a low number of subordinate clauses. (2) A complex-nominal style. It is characterized by the frequent use of hypotaxis (subordination, clauses embedded into clauses, etc.) and a high number of noun groups and complex noun groups. Examples include the historiography of 1 Kings 3-16 and 2 Kings 11-25. Similar but distinguishable styles are found in: Chronicles, Ezra-Nehemiah, Esther, and Daniel.[2] A text like Genesis 1 does not neatly fit into the dichotomy just presented. Its rhythmic-verbal propensities shine in verse 27, and a plethora of verbs characterizes the direct discourse contained within it, but the chapters frequent use of noun groups and hypotaxis militates in favor of a hybrid classification. As already noted, Genesis 1 contains examples of one of two attested direct discourse registers: (3) Formal speech. The divine fiats of Genesis 1 are an example. Similar but distinguishable formal speech styles are found in all the various strata of the Primary History (JE, P, H, D, and Dtr) and in Chronicles, Ezra-Nehemiah, Esther, and Daniel. (4) Colloquial speech, or spontaneous direct discourse. It is mimicked here and there in the Primary History and elsewhere in blocks of narrative prose. Finally, about a third of the Hebrew Bible is in (5) Verse. I would distinguish three subvarieties.[3] Of the five linguistic registers just mentioned, all but one is high or elevated from a stylistic point of view. The exception is the register of colloquial speech. However, it does not occur on its own in the Hebrew Bible, but comes wrapped, so to speak, in the literary clothes of the narrative in which it is found. For a printable version of this post, go http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/files/is_gen_1_poetry.pdf here. [1] For an introduction to the prosody of ancient Hebrew verse, go http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/files/regularities_in_ancient_hebrew_verse_an_overview.pdf here. [2] For further details about narrative prose styles, see Frank Polak, Linguistic and Stylistic Aspects of Epic Formulae in Ancient Semitic Poetry and Biblical Narrative, in Biblical Hebrew in Its Northwest Semitic Setting: Typological and Historical Perspectives (ed. Steven E. Fassberg and Avi Hurvitz; Publication of the Institute for Advanced Studies, the Hebrew University of Jerusalem 1; Winona Lake: Eisenbrauns; Jerusalem: Magnes, 2006) 285-304; 300-301; and bibliographical references there. [3] For a brief description, go http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/files/regularities_in_ancient_hebrew_verse_an_overview.pdf here. March 05, 2007 Comments I agree with you that Genesis 1 does not fit in with Hebrew poetry. It is narrative, the layout in all Hebrew Bibles and manuscripts is narrative and not the layout of some of the songs, and the accents (teamim) are those of narrative. In six days God created the heaven and the earth, and the Hebrew of Genesis explains how that was done. Posted by: http://allthingshebrew.com/Hebrew Student | June 12, 2009 at 03:12 PM Fine, but it is not true that Jewish tradition has always presented Gen 1 as "factual" narrative, if by "factual" is meant a straightforward chronicle of events. The genre of a cosmological narrative proceeds according to parameters that are different than those of a chronicle. Midrash is often premised on a correct understanding of the genres of the Bible. That's why it doesn't hesitate to embellish on the text in ways that would be inappropriate if the dialogue in the texts for example were understood to be a transcript or tape recording of actual conversations. In both Jewish and Christian tradition, Gen 1 has always been understood to be *true* narrative. A snake speaking to the first couple is also presented as *true* narrative. YHWH slaying Rahab at the beginning of time is also understood as *true* narrative. These accounts are not less true because they are not free of symbolical narrative. They are more true. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | June 12, 2009 at 04:57 PM A Literary Translation of Genesis 1 The creation narrative in Genesis 1 begins with these words: braCyt bra alhyM at hCmyM wat harX When God began to create the sky and the land . . . The usual translation, the heavens and the earth, obscures the concreteness of the terms in context. The point will be obvious, I think, by the end of this post. Anyone who loves Hebrew and the language of the Bible will enjoy the journey below the fold. On day one, God calls light into being, names it day, and separates it from darkness, which he names night. wyamr alhyM yhy awr wyhy awr wyra alhyM at-hawr ky-fwb wybdl alhyM byN hawr wbyN hjCK wyqra alhyM lawr ywM wljCK qra lylh wyhy orb wyhy bqr ywM ajd A literary translation that brings out the web of congruent parallelisms woven through the series of fiats in the larger narrative by concordant translation technique has something to commend it. yhy awr Let there be light. yhy rqyo btwK hmyM wyhy mbdyl byN myM lmyM Let there be a vault in the midst of the waters, and let it be a point of separation between the waters. yqww hmyM mtjt hCmyM al-mqwh[1] ajd wtrah hybCh Let the waters under the sky be collected into one collection point, and let dry land appear. tdCa harX dCa Let the land turn green with green things. yhy mart brqyo hCmyM lhbdyl byN hywM wbyN hlylh Let there be points of light in the vault of the sky, to separate the day from the night. yCrxw hmyM CrX npC jyh wowP yowpP ol-harX ol-pny rqyo hCmyM Let the waters swarm with swarms of living beings, and let fowl fly across the land, across the face of the skys vault. twxa harX npC jyh lmynh bhmh wrmC wjytw arX lmynh Let the land bring forth living beings of every kind, cattle, crawling things, and land beasts of every kind. noCh adM bxlmnw kdmwtnw wyrdw bdgt hyM wbowP hCmyyM wbbhmh wbkljyt[2]harX wbkl-hrmC hrmC ol-harX Let us make a human kind in our image, after our likeness, and let them hold sway over the fish of the sea, over the fowl of the sky, over the cattle, over all the land beasts, and over the crawling things that crawl on the land. The text continues: wybra alhyM at-hadM bxlmw bxlM alhyM bra atw zkr wnqbh bra atM And God created the human kind in his image; in the image of deity he created it; he created them male and female. wybrK atM alhyM wyamr lhM alhyM prw wrbw wmlaw at-harX wkbCwh wrdw bdgt hyM wbowP hCmyM wbkl jyh hrmCt ol-harX God blessed them, and God said to them, Be fruitful and multiply, fill the land and occupy it; hold sway over the fish of the sea, over the fowl of the sky, and over every beast that crawls on the land. To observe: (1)The sequence of m prefixed nouns: mbdyl, mqwh, andmart. (2)The sequence of segholate nouns: CrX ,dCa, andrmC. (3)The sequence of 'al prefixed arguments to verbs of motion: ol-harX ol-pny rqyo hCmyM ol-harX (4)The sequence of double jussives: yhy -> wyhy yqww->wtrah yCrxw ->w .yowpP noCh->wyrdw (5)The sequence of double specifications, in which the article is first absent and then present: harX<- (v. 10) arX adM->hadM I've read a truckload of commentary on Genesis 1 over the years. I dont remember any commentary pointing out these basic structural features of the composition. The translation I offer is not without peculiarities, but it has the advantage of preserving the noted structural features in the target language. I consistently translate arXby land. No other translation comes close to doing this. When it is done, the centrality of land to the narrative is evident. Land is the habitat par excellence of Gods creatures, though not the only one. A web of parallelisms forms the warp and woof of Genesis 1, including many parallelisms not highlighted in this post. Concordance in translation is a means of preserving the fine grain of the source text in a target language. In practice, of course, all kinds of compromises are necessary. Genesis 1 is not poetry in the strict sense, but it makes use of a web of semantic and grammatical parallelisms just the same. Were you able to read the un-vocalized Hebrew without faltering? If so, you know a fair bit of Hebrew. If not, more study is needed. For an un-vocalized edition of the Tanakh a great pedagogical tool go http://www.mechon-mamre.org/i/t/k/k0101.htm here. To be sure, the added matres lectionis and punctuation are annoying from a scholars point of view. This post in pdf fomat: http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/files/a_literary_translation_of_genesis_1.pdf here. [1] mqwM emended to mqwh. Cf. LXX. [2] wbkl emended to wbkl jyt. November 27, 2007 Comments I was able to read braCyt bra alhyM at hCmyM wat harX and wyamr alhyM yhy awr wyhy awr unvocalized. After that it all fell apart for me. But what's worse is that even though I can sound out the words, I don't know what all of them mean! Pray for me and ask the Lord that I develop the love for Hebrew that you have so I can come back to this text with no problems... :^) BTW, thank you for these types of post -- keep em' coming! Posted by: http://rdtwot.wordpress.com/Nick Norelli | November 27, 2007 at 12:47 PM John, This is delightful. And especially I like the use of "land." I remember when I first realized that Gen. 1 had erets in it and I felt as if I began to understood then the basic relationship between the land, the people and the book. Posted by: Sue | November 27, 2007 at 01:00 PM This is me. I have been posting comments sometimes as "Sue" - trying to experience what T.S. Eliot calles "escape from personality." ;-) Posted by: Suzanne | November 27, 2007 at 01:01 PM John, Very cool! I do need the more study you recommend, but can follow everything you wrote. One minor qualification to what you said: I consistently translate arX by land. No other translation comes close to doing this. When it is done, the centrality of land to the narrative is evident. Land is the habitat par excellence of Gods creatures, though not the only one. Shouldn't that be "No other translation but mine and that of the LXX translators comes close to doing this"? en archv epoihsen oJ qeo\ to\n oujrano\n kai th\n ghvn (and, after reading Sappho, I have to translate that into my English as: "From the top, God made the sky and the ground." The poet Sappho's Greek is much older with variant spelling but the Jewish men translating, well, "Genesis" may have read some, in the Alexandrian libraries, from the Hymn to Aphrodite: wkee strouvqoi peri gaק melaina pu/kna dineuvnte pterj apj wranw "quick sparrows over the black earth whipping their wings down the sky" -Anne Carson's English) Posted by: http://speakeristic.blogspot.com/J. K. Gayle | November 27, 2007 at 01:49 PM J.K., I stand corrected. I did a quick check against Rahlfs-Hanhart (the editio altera of Rahlfs now available) and you are right. I presume other ancient versions, the Targum, Syriac, and the Vulgate, also preserve concordance here. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | November 27, 2007 at 02:58 PM Perhaps in place of: and let them hold sway over the fish of the sea you might consider: so they may hold sway over the fish of the sea. I had though Sailhamer had a similar translation (at least with respect to "the sky and the land") in Genesis Unbound, but my memory may be faulty. I like "land" but "sky" is still difficult simply because our concept of sky is somewhat different to that found in the ancient world. It is, however, a better choice than the traditional "heavens" (in part because it causes people to sit up and take note). Posted by: Martin Shields | November 27, 2007 at 04:33 PM Thanks, Martin, for your observations. I agree with you about their being a logical connection between being made in God's image and 'holding sway,' even if the connection is marked by simple parataxis in the Hebrew. I would certainly want to make the logical connection clear, at least at the level of commentary. Here is a quote you will like: Translation is an abbreviated form of exegesis: exegesis that does not have the space to explain or justify itself. -- Adele Berlin Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | November 27, 2007 at 04:48 PM prw wrbw wmlaw at-harX wkbCwh I was curious as to why you chose in this one instance to translate harX as "earth" instead of "land" as you did in every other instance. Posted by: Karyn | November 27, 2007 at 06:54 PM Hi Karyn. Thanks for catching that. I'll fix that. I meant to translate 'land.' It's amazing how one reverts to the translation one grew up with unconsciously. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | November 27, 2007 at 07:04 PM You still choose "in his image" rather than "to be his image"? That really tied 1:27 and 1:28 together for me from a purpose and role perspective. Posted by: http://www.heissufficient.net/ElShaddai Edwards | November 27, 2007 at 08:33 PM Hi, El Shaddai. 'To be his image' may be a helpful periphrastic rendering. But if you ask me, that rendering is opaque as well. Thee sense of the passage is, at least in part, that humanity is created to be God's viceroy on earth. Is it possible to intimate this in translation without departing drastically from the wording of the original, which also implies much else? That is the question. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | November 27, 2007 at 09:13 PMM Genesis 1.26-28 - Exegetical Odds and Ends For the text and a translation of Genesis 1:26-28, go to the previous post entitled: http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/files/is_gen_1_27_poetry.pdf Is Genesis 1:27 Poetry? The most plausible explanation for the first person plural in 1:26 (let us make) is that God is addressing his heavenly court and makes them co-responsible for the action he will take. The usage is comparable to that of Gen 11:7 ('Let us go down') and Isa 6:8 ('Who will go for us?'). The thought that human beings are made like both God and the members of the heavenly court is close to that of Ps 8:6, where God is said to have made [humanity] little less than divine (like God and the sons of God or gods, as Gods celestial retinue is variously called). Clines long essay on The Image of God in Man is readily available and makes for a delightful read.[1] His conclusion that in Gen 1:26-28 humankind is charged with being Gods representative on earth in the sense of exercising lordship over the animal kingdom stands up to critical scrutiny. In view of let us make humankind in our image, after our likeness, one might add the following observation. The exercise of dominion over the animal kingdom makes humankind like God who is lord and master of all, and like the members of the heavenly court each of whom is charged, as is said elsewhere, with being the lord and patron of one of the earths nations.[2] But if dominion over the zoo sphere is exercised irresponsibly, it seems safe to conclude that humankind then falls under the same sentence of death as do the gods in Ps 82, whose malfeasance as champions of justice among the nations leads to the lord of all calling them to account. For a printable version of this post, go http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/files/gen_1_26_28_exegetical_odd_and_ends.pdf here. [1] David Clines, "The Image of God in Man" TynBul 19 (1968) 53-103; online http://www.shef.ac.uk/bibs/DJACcurrres/Postmodern2/Humanity.html here. [2] See MT Deut 4:19 and OG Deut 32:8. It seems likely that Deut 32:8 originally concluded with bny al as in 4QDt j, and that 32:9 originally began with wyhy (reflected in G kaie?genh/qh). For a discussion, see Jeffrey H. Tigay, Deuteronomy: The Traditional Hebrew Text with the New JPS Translation [and] Commentary (JPSTC; Philadelphia: Jewish Publication Society, 1996) 302-303, 402-403, 513-18, 546-47. A historical setting for a series of ancient emendations at Gen 46:27; Exod 1:5; and Deut 32:8, 43 is hypothesized by Arie van der Kooij, Ancient Emendations in MT, in LEcrit et lEsprit: Etudes dhistoire du text et de thologique biblique en homage Adrian Schenker (ed. Dieter Bhler, Innocent Himbaza, and Philippe Hugo; OBO 214; Fribourg/Gttingen: Academic Press / Vandenhoeck & Ruprecht, 2005) 152-159; 155-59. March 05, 2007 Thanks very much for the pointer to the David Cline essay. I suspect that an understanding of the Hebrew text and critical apparatus would have improved my reading, but the article was well worth reading nonetheless. I was modestly pleased to see some of the thoughts that I'd jotted down in "Shadows of the Almighty" appear as faint echoes of the works critiqued by Cline. Posted by: http://www.heissufficient.net/ElShaddai Edwards | November 14, 2007 at 07:35 PM i flirt with disaster when God tells me to write better. Posted by: Brett Bader | January 08, 2008 at 01:07 AM Is Genesis 1.27 Poetry? The short answer to the question: yes and no. It is worth exploring why. Gen 1:27 in Hebrew, framed as it were by 1:26 and 1:28, reads like this: wyOamRr aTlhI$yM n`oScRh aDdM b;VxAlVmEnw k;IdmwtEnw wyrd;w bIdgt hAyM wbVowP hAvDmA#yM wbAb;VhEmDh< > wbVkDl_hDrmRc hD`rOmEc oAl_hDaD`rX: wybVra aTlhIyM aRt_hD`aDdM b;VxAlVm$w b;VxRlRM aTlhIyM b;Dra atw zkDr wnqbDh b;Dra atD`M: wybDrKJ atDM aTlhIyM~ wyOamRr lDhR%M aTlhI#yM pVrw wrbw wmIlVaw aRt_hDaDrX wkIbVvUhD wrdw b;Idgt hAyM wbVowP hAvDmA$yM wbVkDl_jAyh hD`rOmRcRt oAl_hDaD`rX: To be noted is the medial syntactic break which occurs at midpoint in all three clauses of 1:27. The thrice-repeated break contributes to the prosodic rhythm of the whole. I follow Ronald Hendel in terms of the text most likely to reflect the original in 1:26. In his view, wbVkDl_hDaDrX in MT, an unlikely phrase in context, is an error resulting from a scribe skipping ahead from wbVkD[l hD to l hD]aDrX. The correct text was added back in without the erroneous text being removed.[1] I prefer Robert Alters rendering of Genesis to all others,[2] but in my view he misses a couple of nuances in his translation of 1:26-28. I would translate as follows: And God said, Let us make humankind in our image, after our likeness, to hold sway over the fish of the sea and the fowl of heaven and the cattle and all the crawling things that crawl upon the earth. And God formed the human in his image; In the image of God he formed him; He formed them male and female. And God blessed them and God said to them, Be fruitful and multiply; fill the earth and subdue it; hold sway over the fish of the sea and the fowl of heaven and every creature that crawls upon the earth. In 1:26, aDdM is used in the sense of a plurality realized grammatically as a collective singular, and is followed up by a grammatically plural verb:wyrd;w and let them hold sway. I translate aDdMin 1:26 with humankind. In 1:27, aDdM is used in the sense of a singularity, and is followed up by a grammatically singular personal pronoun: atw him. It is found with the article to indicate identity with aDdM as referred to in 1:26. I translate hDaDdMin 1:27 with the human. The abstract expressions create and have dominion are avoided in my translation. The corresponding Hebrew terms are concrete. braQal means to shape (by cutting), and by extension form, fashion, make; bra Niphal, idem; bra Piel means to cut down, cut out. See BDB; HALOT assigns bra Qal and bra Piel to different roots. hbra in Phoenician occurs as a nomen professionis in reference to some sort of craftsman. bra Qal in ancient Hebrew probably has the specific concrete sense of shape, form, fashion in the passage before us and in Isa 43:1, 7; 54:16. A more generic concrete sense of fashion, make is plausible in all others. braQal but not bra Niphal (Ezek 21:35; the subject here is a sword; the passage confirms the relevance of the meaning of bra in Phoenician to its meaning in Hebrew) is found exclusively with God as subject. bra Piel, on the other hand, is found exclusively with human beings as subject. If the corpus at our disposal were more extensive, it is likely that examples of bra Qal with a human subject and bra Piel with a divine subject would turn up, though it is impossible to be sure. Theologoumena in support of the doctrine of creatio ex nihilo based on the exclusive occurrence of bra Qal with God as subject have often been pronounced by Old Testament scholars. They constitute a classic case of overreach, and lead to boners like the following: An element (in the accusative or introduced by a preposition) from which God creates is never indicated.[3] bra Qal occurs with a double accusative in Isa 65:18. The verb rdhmeans to beat down, beat out (e.g., grapes in a winepress: Joel 4:13), more figuratively, beat down, subdue. The use of force is implied, or at least serves to give punch to the idiom, as is true in the English expression I beat him in the sense of I vanquished him. Translating rdh with have dominion drains it of its color. In my view, Gen 1:27 is an example of poetic prose and is best formatted as if it were verse even if it is not verse in the strictest imaginable sense. It exploits several conventions of ancient Hebrew verse. In particular, it has an appositional style (connectives between clauses are not used; the clauses are merely juxtaposed), a tripartite structure in which each part repeats and at the same time builds on the preceding part, and a repetitive (2+2) + (2+2) + (2+2) prosodic structure. On the other hand, the spreading out of a clause within each of its three parts to a length of four beats violates a norm observed elsewhere in ancient Hebrew verse, whereby such spreading occurs, sometimes often, sometimes rarely, but not to the exclusion of occurrences of greater terseness in which a clause is confined within a verset of no more than three beats. Furthermore, the thrice-repeated occurrence of the nota accusativi (aRt/atw/atDM) within such a short compass, while not impossible in verse, is more typical of prose. The repetition is in fact characteristic of the prose environment in which 1:27 occurs and of which it is a part. For further discussion of Genesis 1:27, I recommend a post by Wayne Leman, and ensuing exchange (go http://englishbibles.blogspot.com/2007/03/translating-poetry-of-gen-127.html here), and a post by Suzanne McCarthy, plus comments (go http://englishbibles.blogspot.com/2007/08/all-bibles-known-to-us.html here). For a discussion of the usefulness of counting the number of so-called prose particles in a text as a way of determining whether it is poetry or prose, see the post by Tim Bulkeley and ensuing exchange over at http://www.bigbible.org/blog/2006/12/new-magical-imperial-toolkit-part-2in.htm#7222607021793808553 bigbible.org/blog (go http://www.bigbible.org/blog/2006/12/new-magical-imperial-toolkit-part-2in.htm here). In posts to come, I discuss other questions that pertain to Genesis 1:27 and its interpretation. For a version of this post which reproduces the Hebrew better, go http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/files/is_gen_1_27_poetry.pdf here. [1] Ronald S. Hendel, The Text of Genesis 1-11: Textual Studies and Critical Edition (New York: Oxford University Press, 1998) 42-43; 122-23. [2] Robert Alter, The Five Books of Moses: A Translation with Commentary New York: Norton, 2004) 18-19. [3] Werner H. Schmidt, THAT, sub bra. March 05, 2007 Symmetry, Asymmetry, and Word Play in Gen 3.14-19 Genesis 3:14-19 is a fascinating text. My purpose here is to demonstrate a principle of interpretation: textual symmetries and asymmetries interact with each other in the construction of meaning. It is standard procedure to note textual symmetries. But if the asymmetries go unnoticed, the sense of the whole goes unrecognized. Here is the Hebrew: 14 wyOamRr yhwh aTlhIyM aRl_hAnjDv k;Iy_oDcIytD zOat aDrwr aAt;Dh mIk;OlhAb;VhEmDh wmIk;Ol jAyt hAcDdh oAl_gjOnK tElEKJ woDpDr t;OakAl k;Ol ymEy jAyyK: 15waEybDh aDvIyt b;EynK wbEyN hDaIvDh wbEyN zroSK wbEyN zroDh; hwa yvwpVK rOav waAt;Dh t;VvwpRnw oDqb: 16aRl_hDaIvDh aDmAr hArb;Dh aArb;Rh oIxVbwnKJ whErOnKJ b;VoRxRb t;ElVdy bDnyM waRlaIyvEKJ t;VvwqtEKJ whwa ymVvOlb;DKJ: 17wlVaDdM aDmAr k;Iy_vDmAoVt;D lVqwl aIvVt;RK wt;OakAl mIN_hDoEX aSvRr xIwytIyK lEamOr la tOakAl mIm;Rnw aSrwrh hDaSdmDh b;AoSbwrK b;VoIxDbwN t;OakSlRnh k;Ol ymEy jAyyK: 18wqwX wdrd;r t;AxVmIyjA lDKJ waDkAlVt;D aRt_oEcRb hAcDdh: 19b;VzoAt aApRyK t;OakAl lRjRM oAd_vwbVK aRl_hDaSdmDh k;Iy_mIm;Rnh lUq;jVt;D k;Iy_oDpDr aAt;Dh waRl_oDpDr t;Dvwb: Most of the speech in these verses has a poetic cast. Not without reason, it is formatted as poetry in many modern translations (e.g. NJPSV, NRSV, REB, NAB, and NJB). I break lines into 2 to 3 versets each of which contains 2 to 3 prosodic words that receive a primary stress. For an overview of the text model I am applying, go http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2005/04/appendix_a_rule.html here. The chunking of the text into versets I offer is remarkably similar to that found in the JPS Hebrew-English Tanakh. A series of correspondences are apparent in the original. A version that obscures them by non-concordant translation is doing a disservice to its readers. For example, the serpent is cursed with these words: aDrwr aAt;Dh mIk;OlhAb;VhEmDh wmIk;Ol jAyt hAcDdh oAl_gjOnK tElEKJ woDpDr t;OakAl k;Ol ymEy jAyyK: [God to the serpent] Cursed are you among all cattle and all wild beasts. On your belly you shall move, and dust you shall eat all the days of your life. The ground from which the human came is cursed with these words: aSrwrh hDaSdmDh b;AoSbwrK b;VoIxDbwN t;OakSlRnh k;Ol ymEy jAyyK: [God to the human] Cursed is the dirt on your account. It by toil you shall eat all the days of your life. Symmetries and asymmetries should be noted with care: Cursed are you // Cursed is the dirt And dust you shall eat // It by toil you shall eat all the days of your life // all the days of your life Both the serpent and the human will survive by eating dust // the dirt (a parallel pair in ancient Hebrew; the latter terms basic sense is soil, earth, and while it often bears a washed-out sense (just as ground and earth can in English), here its basic sense is in view). Syntax (verb + a direct object) and semantics (eat dust//dirt) are parallel. The translations eat dust // eat dirt have the right ring here, in that they evoke the undercurrent of humiliation the text implies. Neither serpent nor human survive, of course, by ingesting dust //dirt. The sense is that both must scrape a living from // procure to eat from the dirt. It goes without saying that humankind will still be able to eat of the fruit of trees and so on. But from now on, the primary food source will be the ground. The asymmetry lies in the fact that God directly curses the serpent but the curse that relates to the human is indirect. It is deflected to the dirt. This is Gods first act of grace after the disobedience of the woman and the man. A last example: hArb;Dh aArb;Rh oIxVbwnKJ whErOnKJ b;VoRxRb t;ElVdy bDnyM [God to the woman] I will greatly multiply your pains and your pregnancies; in pain you will bear children. b;VoIxDbwN t;OakSlRnh b;VzoAt aApRyK t;OakAl lRjRM oAd_vwbVK aRl_hDaSdmDh [God to the man] By pain you shall procure food from it. By the sweat of your brow you shall procure bread until you revert to dirt. The translation I offer of the account of Gods punishment of the woman agrees with that of Gordon Wenham (Genesis 1-15 [WBC 1; Dallas: Word Books, 1987] ad loc). On this view, both the amount of pain and the number of pregnancies are increased in the wake of the broken relationship between God and the woman. In the same way, the man must endure both aching bones (pain, more literally pains) and tremendous exertion (sweat) in order to eke out a living following his faithless act. akleat in the sense of procure to eat is a well-attested sense of the verb. Eat in English may also have this sense, as in how are you going to eat? In English, two different translations are necessary (eat the dirt with an undertone of humiliation, and eat the dirt = procure to eat from the dirt) in order to render the global sense of the original. Symmetries across the separate divine speeches include pains and pregnancies // pains and sweat and get children // get food. More succinctly still, as http://englishbibles.blogspot.com/2007/08/paradigms-and-translation.html Suzanne McCarthy puts it: the curse introduced an altogether new dynamic. Eve labours to bear children and Adam labours to grow food. No children and no farming in the garden. The asymmetry lies in the fact that God announces to the man that he will henceforth revert to the dirt from which he came. It goes without saying that the woman will suffer the same fate as the man. But the announcement is made to the man. The gravest consequence of the broken relationship is prefigured last. Since the man was the last to break with his Creator in the sequence, the last and gravest consequence of the break is announced to him. It is not clear if death came to the animal kingdom through the serpents disobedience. There are some questions the text does not address. We should not pretend that it does. This post is a followup to the http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/08/kjv-vs-nrsv-at-.html one in which I quote Tamara Cohn Eshkenazi. I have left much of Genesis 3:14-19 uninterpreted. In my next post, I will translate and comment on the rest. August 31, 2007 Comments I also happen to quite like the symmetry between 3:16b and 4:7b. What do you make of that? Nice post, by the way. Posted by: Simon Holloway | August 31, 2007 at 03:01 AM Symmetry and asymmetry, Simon. The same applies to Song 7:11, which also merits discussion in this context. I hope to discuss the matter soon. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | August 31, 2007 at 09:02 AM John, I only say with some misgiving that there are no children in the garden. However, I understand that "multiply" is not the only literal translation, but it could also mean to "make plentiful". I perceive of children as our immortality. Even procreating at a slow rate would overpopulate the earth if there was no death. That does not mean that children are not an enormous blessing and joy, but procreation is part of our mortal nature. It is tricky - I don't really understand it. This is my best shot. Posted by: Suzanne | August 31, 2007 at 12:30 PM As Hermann Gunkel clearly saw, protology and eschatology mirror each other in the Bible. Will we have children in "heaven" ("heaven" is a misleading summary of Jewish and Christian eschatology)? If so, children were meant to be in the garden as well. I don't know the answer to the question, but if the goal is to understand the logic of the biblical affirmations, that is how it should be framed. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | August 31, 2007 at 12:53 PM John, can I ask whether you think the reader / hearer would be continuing to hear ongoing echoes through this part of the narrative of Gen 2:7, where the dust-dirt pairing first makes its appearance with a pun on the man's name? Or is this continuing echo one that only people like me unfamiliar with the language would read into it, not using the words in their normal way? Posted by: http://www.metacatholic.co.uk/Doug Chaplin | August 31, 2007 at 04:52 PM Hi Doug, That's a good question. If one reads Gen 2-3 straight through, as I imagine it was meant to be heard / read, a faint echo of 2:7 may have been palpable upon reading 3:14-19. But my point is that dust / the dirt is a standard parallel pair in ancient Hebrew literature. That being the case, one member of the pair evokes the other, and if both are used at a proximate distance, the fact has binding force across the parts. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | August 31, 2007 at 05:06 PM I don't think we can have children in heaven if we don't marry, but it seems odd because children are the blessing of the entire Hebrew Bible narrative and are usually people's chief joy in life. Of course, they are also our chief sorrow. However, it is evident from the Christian scriptures that having children is not the be all and end all. Instinctively, although I have a high value for children, I don't think they are part of the "garden" or "heaven." They are in some way a compensation for mortality. Naturally, I write this from the point of view of looking at an empty nest very soon. It is a little bare even now. The temptation to live vicariously through one's children must be surrendered. I hear too many women badgering their children and saying "when will you give me grand-children?" Posted by: Suzanne | August 31, 2007 at 08:24 PM4 The War to end all Wars: Gen 3.14-19 and 4:6-12 In a http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/08/symmetry-asymme.html previous post, I began to explore features of Genesis 3:14-19. This post continues that exploration, and widens the horizon to include 4:6-12. As http://deba.wordpress.com/Simon Holloway noted in a http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/08/symmetry-asymme.html#comment-81206089 comment to the previous post, the second passage is symmetrical to the first. The passages are also asymmetrical. Whilst it is standard procedure to note textual symmetries, it is no less important to notice asymmetries. In 3:15, the battle between serpentkind (a personification of temptation) and womankind is described as one which will be perpetual. The emphasis is on serpentkind having the wherewithal to do but limited harm to womankind. In 4:7, the same battle is described again. The emphasis is placed on humanity having the wherewithal to dominate sin. Sin is described in utterly convincing phenomenological terms as a being which lurks at the door. 3:15 and 4:7 complement one another. In the battle with temptation and sin, God tilts the playing field in favor of humanity. Will humanity exploit the fact so as to master the situation? The drama lies therein. Here is the Hebrew: 15 waEybDh aDvIyt b;EynK wbEyN hDaIvDh wbEyN zroSK wbEyN zroDh; hwa yvwpVK rOav waAt;Dh t;VvwpRnw oDqb: [God to the serpent] And I shall set enmity between you and the woman, between your seed and her seed. He will bruise your head, but you are able to bruise his heel. 7 lDm;Dh jDrh lDKJ wlDm;Dh npVlw pDnyK: hSlwa aIM_t;EyfIyb cVaEt waIM la tEyfIyb lApRtAj jAfDat rObEX waElRyK t;VvwqtOw waAt;Dh t;ImVvDl_b;Ow: [God to Cain] Why does it burn you? Why are you crestfallen? If you are well-disposed, theres uplift. If you are not well-disposed, Sin, a lurker, is at the door. His desire is for you, but you are able to dominate him. Correspondences are clear: serpent and serpentkind // sin, a lurker; bruising the heel // waiting at the door, ready to pounce. The serpent is addressed in the first instance. The maximum damage the serpent can do (bruise the heel) is specified last, and caps Gods speech. The human is addressed in the second instance. The maximum damage the human can do (dominate him, which is less than annihilating him) is specified last, and caps that divine speech. Why does it burn you? The construction is impersonal. It refers to a precedent fact, that of God preferring Abels offering to Cain's. With Keil and Delitzsch, Sarna, Wenham et al., I take H yfb to refer to mood, not behavior, and cVaEt to refer to a potential reversal of Cains crestfallenness, not forgiveness. Should Cain be well-disposed to his brother despite the circumstances, God will show favor to him as well. Sibling relations are a preferred locus in Genesis for exploring the possibilities of sin and capacity for goodness. To think that Genesis describes his-story and her-story as only and always a descent into the abyss is a fundamental misreading of the book. Remarkably, the positive foil to Cain is Esau, who is well-disposed to his brother despite everything God and his brother had done to him. It is Esaus openness to the future which Cain lacks. In the narrative of Genesis, God reverses Isaacs sad prediction of one brother lording it over the other through new facts on the ground. It is one more case of God being true to his word by overriding the surface of the word in favor of its subtext. A divine work within Jacob, subtly described, prepares the way for the reversal. Esaus grace and openness, on the other hand, are a narrative surprise. All of this is easily missed unless the book of Genesis is read as it was meant to be read, in one sitting around the campfire, while looking into the burning embers. For those like the ancients who care to see Gods hand at work in the unfolding of their lives, narrative surprises are a profoundly humbling experience. In a final post, I will conclude this series on poetic passages in Genesis 3 and 4. August 31, 2007 http://www.telecomtally.com/blog/2007/09/biblical_studies_carnival_xxi_1.html Biblical Studies Carnival XXI from Abnormal Interests Come one, come all to the Biblical Studies Carnival XXI. Boys and girls of all ages will find pleasure, intrigue, excitement and, with a little luck, insight within the posts featured in this month's carnival. Here you will find links... http://www.telecomtally.com/blog/2007/09/biblical_studies_carnival_xxi_1.html[Read More] The Good, the Bad, and the Ugly in Gen 3.14-19 and 4:6-12 The story of the serpent, the woman, and the man and the story of Cain and Abel mirror each other in a variety of ways. The two narratives also differ from each other from a number of points of view. I began to explore commonalities and differences in a http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/08/in-a-previous-p.html previous post. Interpretation which concentrates on similarities but overlooks differences runs the risk of missing the point of a particular passage entirely. In the first narrative, the man breaks faith with God, and the soil is cursed on his account. It now yields goodness by dint of pain and exertion, and thorn and thistle abound. In the second narrative, after Cains crime, pain and sweat are no longer sufficient to allow him to eke out a living from it. It gets worse from there. He is banished not only from Gods presence, but from the presence of his fellows. But that is not the most basic point of the story. A red thread runs through the book of Genesis, a buried lede if you will. aSrwrh hDaSdmDh b;AoSbwrK b;VoIxDbwN t;OakSlRnh k;Ol ymEy jAyyK: 15wqwX wdrd;r t;AxVmIyjA lDKJ waDkAlVt;D aRt_oEcRb hAcDdh: 16b;VzoAt aApRyK t;OakAl lRjRM oAd_vwbVK aRl_hDaSdmDh [God to the man] Cursed is the dirt on your account. It by toil you shall eat all the days of your life. Thorn and thistle it will grow for you. The land's vegetation you will eat. By the sweat of your brow you shall eat bread until you revert to dirt. 10 mRh oDcIytD qwl d;mEy aDjIyK xOoSqyM aElAy mIN_hDaSdmDh: 11 woAt;Dh aDrwr aDt;Dh mIN_hDaSdmDh aSvRr_pDxVtDh aRt_pIyhD lDqjAt aRt_d;mEy aDjIyK mIydK: 12 k;Iy tAoSbOd aRt_hDaSdmDh la_tOsEP t;Et_k;OjDh; lDKJ no wnd t;IhVyh bDaDrX: [God to Cain] What have you done? The sound of your brothers blood cries out to me from the dirt! From now on you are under a curse from the very dirt which opened its mouth to receive your brothers blood from your hand; if you till the dirt, it will no longer gives its strength to you; you will be an errant wanderer on the earth. 4:10-12 is, not, strictly speaking, a poetic passage. I divide it up into manageable syntactic subunits. A technical observation: the phrase woAt;Dh 'from now on,' as discourse markers and function words like k;Iy often do in ancient Hebrew, governs a broad swathe of text, all the way to the end of verse 12. According to both narratives, a break in the relationship of intimacy God and humanity are meant to have has profoundly dehumanizing effects. Human beings who break that relationship in favor of a relationship with the power of being able to disdain God pay a heavy price. Im reminded of a bon mot of Woody Allen, who famously said: "If it turns out that there is a God, I don't think that he's evil. The worst that you can say about him is that basically he's an underachiever." Its interesting that such a statement should come from Allen, a notorious over achiever in the sin department. If seen as a seamless whole, Allens biography, I think, gives the lie to his statement. Allens art is forged in the crucible of an obsession with transgression and love and death. The art is a blessing to others, not because it encourages us to be like Allen (the opposite is true), but because it allows us to laugh at our own obsessions. Through his art he sometimes even gives us the strength to gain the upper hand with the overpowering obsessions of our lives. If this is true, even Allens overachievement in the sin department serves a purpose in (I speak as a believer) the divine economy. If so, God is not such an underachiever after all. If a purpose is to be sought in the extent to which the law of cause and effect operates in the moral realm, perhaps it lies in that direction. That, at least, is a natural enough inference if Genesis 3-4 is read within the context of the larger whole of which it is a part. In the larger narrative of Genesis, sin is no match for Gods electing grace. That is the gospel according to Genesis. That is the red thread which runs through the entire book. The language the twin narratives use to describe relationships blighted by broken intimacy with God is symmetrical and asymmetrical at the same time. waRlaIyvEKJ t;VvwqtEKJ whwa ymVvOlb;DKJ: waElRyK t;VvwqtOw waAt;Dh t;ImVvDl_b;Ow: [God to the woman] And your desire will be for your man, but he is able to dominate you. His desire is for you, but you are able to dominate him. In Genesis 3, your desire for your partner is a positive (as in Song of Songs 7:11) balanced by a negative he is able to dominate you. In Genesis 4, a negative [sins] desire for you is balanced by a positive you are able to dominate him. Note the inversion of elements. By translating able to in both cases, I do not mean to suggest that the emphasis is on potentiality. In both cases, the emphasis is on certainty and potentiality. It is certain that he/you is/are able. In Genesis 3, the outcome of broken intimacy with God is an abusive relationship between a woman and her partner. In Genesis 4, the outcome of broken intimacy with God is a relationship with sin and temptation in which the latter have the upper hand and destroy lifes goodness through ever-widening ripple effects. But in both narratives, God puts limits on the damage broken intimacy with him brings in its wake. If it were not so, life would merely be hell on earth. The overabounding nature of Gods grace vis--vis human sin becomes fully manifest from chapter 12 of the book of Genesis on. August 31, 2007 John, What do you think of Waltke's analysis, expressed here in the words of http://bible.shields-online.net/dlreq.php Martin Shields, Etymology, then, would suggest that the (unused) Hebrew verbal root Cwq III should be connected to the Arabic s?qa, which leaves us to determine the possible semantic field for the feminine noun tCwqj . Waltke and OConnor tell us that a t-prefix noun usually designates the action of the verb it is derived from,32 in light of which the most likely meaning for the noun would be something like control, direction, regulation33so the text would indicate here that the woman will direct her control over her husband. In that case the curse is a negative returned by an even greater negative. Posted by: Suzanne | August 31, 2007 at 07:33 PM The word in question,t;Vvwqh, is not of uncertain meaning. According to HALOT it also occurs in DSS, Mishnaic, and Samaritan Hebrew with the sense usually given it: 'desire, longing.' Said sense seems plainly attested in Song of Songs 7:11. The interpretation you remark upon I associate not with Waltke or a dubious Arabic cognate, but with another scholar: "Susan Foh (WTJ 37 [1974/75] 37683) has, however, argued that the womans urge is not a craving for her man whatever he demands but an urge for independence, indeed a desire to dominate her husband. Such an interpretation of urge is required in the very closely parallel passage in 4:7, where sins urge is said to be for Cain, but he must master it. Here in 3:16 womans desire for independence would be contrasted with an injunction to man to master her. There is a logical simplicity about Fohs interpretation that makes it attractive, but given the rarity of the term urge (tvwqh, apart from Gen 3:16 and 4:7 occurring only in Cant 7:11), certainty is impossible." - Wenham, Gordon J.: Word Biblical Commentary: Genesis 1-15. Dallas: Word, 2002 (Word Biblical Commentary 1) 81. I'm not convinced by Foh's interpretation, but it would be worth re-examining the use of the word in question throughout Hebrew literature. Phyllis Trible connected Gen 3:16 with Song of Songs 7:11 in a famous essay entitled "Love's Lyrics Redeemed," Chapter 5 in God and the Rhetoric of Sexuality (Philadelphia: Fortress Press, 1978) 144-165. If you haven't read it yet, you will find it enjoyable. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | September 01, 2007 at 12:40 AM Thanks, John, naturally I was influenced by Waltke on this since I didn't know the background. Posted by: Suzanne | September 01, 2007 at 12:23 PM: A Psalm to Learn by Heart: Psalm 19 I am a graduate of the Waldensian Theological Seminary in Rome. While a student there, I was given the job of teaching Hebrew to my fellow students. This left me with few friends, because I am a bit hard-butted when it comes to standards. They especially hated translating from Italian into Hebrew. That requires active fluency in Hebrew, not something everyone wanted to bother their brain with. Actually, I had lots of friends, but that was because my Hebrew students, pissed though they were at how high I set the bar, would go and complain not with me, but with the love of my life (we were not yet married). She told them flat out she couldnt do a darn thing about it. But Paola did cut their hair and saved them a trip to the barber, and was otherwise friendly and caring. In their eyes she http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/08/chaim-potok-and.html atoned for my sins. The old Hebrew requirement of the seminary was that students were required to translate a psalm on sight from the Hebrew of a pre-established set of 50 during an oral exam. The requirement had been abolished by the academic council before I came. Last time I heard, a new requirement as exigent as the old is now in place. Of course, not a few students under the old regime were convinced, like Lingamish, that http://lingamish.wordpress.com/2007/07/17/greek-hebrew-and-the-joy-of-sex/#comments Hebrew sucks, and so looked for lateral ways to scale the obstacle of the Hebrew exam. Im not denying they may have had reasons for not loving Hebrew. A lot depends on the teacher you have, and on pedagogical method. It was not uncommon for students just to learn all fifty Psalms by heart in Italian according to the Diodati version of the Bible (= our King James from a variety of points of view) and try to pass the exam on that basis. It didnt always work. One student, the story goes, was asked to translate Psalm 19. He looked at his Hebrew Bible[1] through eyes blurry with pain, and flawlessly translated Psalm 20 instead. He looked up to see three smiling professors. It would have been fun to be there. But what an advantage to know the Psalms, any of them, by heart. Psalm 19 is a psalm to know by heart. A translation from the Hebrew follows, formatted according to its prosodic structure. The beat of its poetry comes out fairly well in translation. The Tetragrammaton is rendered by Lord, in the hope that http://voiceofiyov.blogspot.com/Iyovs eyes will therefore http://voiceofiyov.blogspot.com/2007/08/brief-notes-1-elul-5767.html wince a bit less should he read it. A psalm of David. The heavens declare the glory of God. The firmament shows his handiwork. Day to day pours forth speech. Night to night imparts knowledge. Thereof is no speech, thereof no words, thereof no sound not heard. Throughout the earth their verse goes out, their language to worlds end. For the sun he made a tent in them; he is like a bridegroom who exits his canopy. He rejoices like a champion the course to run. His point of exit: at heavens end, his circuit, against its extremities; nothing is hidden from his heat. The teaching of the Lord is perfect, renewing life. The decrees of the Lord are enduring, making the simple wise. The precepts of the Lord are just, rejoicing the heart. The commandment of the Lord is clear, giving light to the eyes. The fear of the Lord is pure, it stands forever. The judgments of the Lord are true, and righteous altogether. More desirable than gold, pure gold in plenty. Sweeter than honey, than drippings of the comb. Moreover your servant is warned by them, in observing them is great reward. Of errors who can be sure? Clear me of hidden faults. Moreover from willful sins keep your servant; do not let them dominate me. Then I shall be blameless and clear of great offense. May the words of my mouth be acceptable, the cry of my heart before you, O Lord, my rock and my redeemer. For the director. Prosodists will note that the psalm, parsed according to http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2005/04/appendix_a_rule.html the general rule, contains 22 lines and 49 (7 2) versets. Philologists will know why I translate as I do, even if they might interpret otherwise. UPDATE: Bob MacDonald visually tracks the parallelismus membrorum of Psalm 19:1. He is right that prosody is only one dimension of ancient Hebrew poetry. In another dimension, semantic, syntactic, and morphological parallelisms are characteristic. The sound orchestration of ancient Hebrew poetry is also important, though it is free form, not regimented as in, say, a rhymed sonnet. Psalm 19:1 instantiates a ring structure: a 1 b 1 c 1:x c 2 b 2 a 2. Bobs diagram allows us to see it. [1] A Snaith, I imagine. August 25, 2007 Comments Actually I said Greek sucks and Hebrew hurts. And I can believe that you took a perverse pleasure in tormenting your students. Hebraists are cooler, I have said before, but possibly only because they are more likely to be closet heretics and iconoclasts. (Sorry, I still haven't got over you snubbing my Lord of Rage post.) Posted by: http://lingamish.wordpress.com/Lingamish | August 25, 2007 at 07:23 AM Thanks, John. The Lord would not let my initial hurried comment stand - so we wrote a blog entry that runs revelations together. Two or three witnesses - yes - so we must have both prosodic structure and the inner circular structures. This psalm as all of them is so lovely. - Let the loveliness of the Word be revealed in deed and all his mighty acts. Posted by: http://drmacdonald.blogspot.com/Bob MacDonald | August 25, 2007 at 07:35 AM Sorry, John, a stylistic question. Why the archaic English? "thereof", "plaint" [now changed to "cry"]. And "processes" [now changed to "exits"]? I'm lost on that one. I realize you're focusing on prosody so maybe I'm off topic. Posted by: http://lingamish.wordpress.com/Lingamish | August 25, 2007 at 07:46 AM Lingamish, I really like your "Lord of Rage" post. I'll try to find time to get over there and make a comment. As for my translation, you're right, it's vulnerable to criticism at precisely the points you mention (and others). This isn't the first time you've pointed out trouble spots to me, and I'm thankful for it. You're a true friend. I've now changed the wording, though I'm not completely satisfied yet. Posted by: http://ancienthebrewpoetry.typepad.com/John Hobbins | August 25, 2007 at 08:18 AM Hebraists are cooler L, If only you knew how much I dislike you trotting this opinion from pillar to post. :-) Posted by: http://powerscourt.blogspot.com/Suzanne | August 25, 2007 at 12:56 PM The meter stuff you're doing is cool here and I've been missing that up to this point (duh). Thanks for gentle answer to my clumsy prodding. "Philologists will know why I translate as I do, even if they might interpret otherwise" Any hints for the rest of us... Posted by: http://lingamish.wordpress.com/Lingamish | August 25, 2007 at 01:26 PM Sorry, S. It's mostly self-referential. I promise to say you're cool real soon. Posted by: http://lingamish.wordpress.com/Lingamish | August 25, 2007 at 01:51 PM Lingamish, you are right that I need to provide at least minimal notes on the translation. It's fun to talk about translation issues in community, which is what is happening here, so I'll do it, and then you are welcome to ask more questions, between sniffs of motor oil. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | August 25, 2007 at 03:10 PM L, I am just showing my jealousy in public. Not cool. Posted by: http://powerscourt.blogspot.com/Suzanne | August 25, 2007 at 04:26 PM John, I respect your decision to render "the name" as Lord. I wonder if there isn't a more meaningful equivalent. I remember years ago having an Italian Bible that translated it as "Il Eterno" am I remembering correctly? So maybe, Eternal One. This is a personal bully pulpit of mine since Lord even with stupid small caps coalesces into the other "Lord" which itself is not exactly a word with vibrant modern connotations. I will check out Iyov's comments on this and will try to be more sensitive in this regard on my posts in the future. Another question not prosodic but semantic is with regard to the strange juxtaposition of topics in this psalm. Maybe this is prosody. Does the structure, meter, anything tie the sun and the word together in a way that isn't obvious to those of us accessing the psalm in translation? Finally, Bob. I love your comments. Reminds me of a childhood friend whose siblings stuffed him in the clothes dryer. Disorienting but thrilling. That comment on the Rage post about God's pets still has me chuckling. Posted by: http://lingamish.wordpress.com/Lingamish | August 26, 2007 at 12:43 AM Lingamish, I'm not in favor of using "Yahweh" in worship, nor can I recommend memorizing Scripture in a translation of the Bible that utilizes it. Its use is offensive to many Jews. Since a point of this post is to recommend learning Psalm 19 by heart, it seemed best to translate with 'Lord.' That said, 'Lord,' 'the Eternal' (L'Eterno in a famous Italian Protestant translation), and 'the Name' just don't cut it if the goal is to capture the range of associations and semantic play Yahweh, the personal name of God would have had on the lips of an Israelite, including precisely the Shema (Deut 6:4). A Jewish commentator of the caliber of Jeffrey Tigay, who surely cannot be classed as a-religious in approach, finds it necessary to explain Deuteronomy 6:4 in his comment to it as meaning "YHVH is our God, YHVH alone" in order to clarify its sense. But I imagine he doesn't write out the Tetragrammaton unnecessarily, and very rarely if ever pronounces it, even in a secular classroom setting. Biblical Israelites, on the other hand, knew nothing of a prohibition on the pronunciation of the divine name, as is clear from the wording of a multitude of texts. As for your question about the two parts of the psalm, a couple of verbal connections are often noted ('hidden,' 'light'). But I think a greater set of themes unites the two parts. Unifying theme number one: the glory and beauty and perfection of God-made things. The heavens are described thus first, and then Torah. Unifying theme number two: both the heavens and Torah are described as being expressive, as communicating glory and order and justice. Perhaps it helps to remember that the sun god, Shamash, was the god of justice. Unifying theme number three: the joy and refreshment that God-made beings experience in running the course laid out for them. The sun is described as joyous first, then human beings' hearts are described as rejoiced, that is, the hearts of those who know their course is laid out for them in Torah. Torah Yhwh means, if interpreted in light of the use of the cognate verb in the H stem, 'the (lit., a set of) pointers of Yhwh.' H yarah means 'to point the way out to' (see Gen 46:28). I would argue that the latent verbal sense of the noun is activated by the poet in Ps 19:8 by way of the antecedent 19:6-7, which introduce the themes of a journey and of rejoicing in a journey. Unifying theme number four (you can tell I'm a preacher, bear with me): praise as a response to God. It is never said in so many words, but surely it is the case that the heavens are described as praising God in this psalm, and the psalm concludes with the psalmist praising God as 'my rock and my redeemer.' The lucid prosody of the psalm sings its contents as prose could not. Form and content hang together beautifully. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | August 26, 2007 at 02:22 AMc Psalm 19.2 Text, Translation, and Notes The format of this post is as follows. First the Hebrew text is given. Then a modern English translation, not my own, is quoted, chosen for its utility as a whipping boy, that is, as a negative object lesson. Then the translation I prefer is offered, followed by comment that touches on all three. hAvDmAyM mVsApVryM k;VbwdaEl wmAoScEh ydyw mAgyd hDrqyoA The heavens are telling the glory of God; and the firmament proclaims his handiwork. (NRSV) The heavens declare the glory of God. The firmament shows his handiwork. The verbs in Hebrew are participles. They give a timeless quality to the description. NRSV, by way of false mimicry, translates the first participle with are telling. The English phrase, which might seem like an appropriate calque of the Hebrew, is time- and aspect-specific (present ingressive). As such it is not a faithful rendering of the Hebrew. Straight aspectless presents, capable of bearing a timeless quality in English, best translate the Hebrew participles in this context. Cf. KJV, REB, NAB, ESV, etc. NRSV the firmament proclaims his handiwork strikes me as unidiomatic English. I don't want to give up his handiwork, which goes back to the KJV if not before. It has a certain je ne sais quoi, and is understandably repeated in many modern translations. It is probably best to follow KJV and translate the verb loosely by 'show,' which I now do, after having been attracted initially by the solution offered by NAB, which has: the sky proclaims its builders craft. [Assist by elf, see comment below] As noted in a previous http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/08/a-psalm-to-lear.html post, the Hebrew of Ps 19:1 instantiates a ring structure. But ring structures like this one are untranslatable. August 25, 2007 Comments I like the way you translated the participle. Aside from the fact that the present ingressive doesn't correspond to the Hebrew, it feels weak, whereas the Hebrew participle is clean and forceful. I'm not sure whether that's due to tense and aspect of "are telling" or the fact that it's a compound verb. In any case, I also like the way your translation keeps the lines short. Is that why you left out the conjunction? "And" is a good literal translation in this case, but it's clumsy somehow. I'm not sure what you think "its makers craft" adds to the translation. "Handiwork" is certainly more literal. The NAB version is a little bit strange, since "sky," unlike "firmament," doesn't evoke something solid that can be "built." Maybe the translators were trying to compensate for choosing the more common term "sky" by alluding to the solidity evoked by raqia`. Posted by: http://apikorsus.blogspot.com/elf | August 25, 2007 at 08:17 PM Hi elf, I'm glad you are finding the discussion interesting. I find your comments insightful. The conjunction vav, a linguist might say, has no meaning whatsoever, but has a discourse function. In ancient Hebrew poetry, paired versets or lines ("lines" as I use the term) are often conjoined by vav, whereas adjacent lines or strophes are often in apposition (juxtaposed without an intervening conjunction). Thus, in Psalm 19, the lines of the strophes (the next level in the prosodic hierarchy) equivalent to verses 2 and 3 are conjoined by vav, whereas the strophes themselves are concatenated asyndetically. With the support of the consistently enjambed lines, a rhythm is established, quickly replaced, as is typical in AHP, by a new rhythm in verses 4 and 5a, in which two (2:2):3 structures are conjoined by vav between the (2:2) and 3, with the lines themselves (the (2:2):3 structures) joined asyndetically. The rhythm is changed up again in 5b-7, followed by verses 8-10 which are consistently vav-less. And so on. Personally, I enjoy these details to no end. For the crucial distinction between rhythm and meter, see this blog's glossary and definitions. As you noticed, I sometimes drop the conjunction in translation. The goal is usually to mimic the overall compactness of the original. This is not without drawbacks, however. The little vav is a key player in the sound orchestration of the original, which I also wish to mimic, if only partially. My goal with "proclaim its maker's craft" was to make the sense of the original more obvious than it is in a literal translation. Another option is to translate the verb loosely, by the idiomatic equivalent 'show,' and leave 'handiwork.' That works in English, as in, "The quilt shows Mary's handiwork." Which takes us back to the KJV. You've helped me think this through again. The KJV most likely cannot be improved upon. I've modified my translation accordingly. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | August 25, 2007 at 09:52 PM In ancient Hebrew poetry, paired versets or lines ("lines" as I use the term) are often conjoined by vav, whereas adjacent lines or strophes are often in apposition (juxtaposed without an intervening conjunction). Cool! I really have to do some reading on biblical poetry. Posted by: http://apikorsus.blogspot.com/elf | August 25, 2007 at 11:28 PM Elf, you've come to the right place. Have a look around. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | August 25, 2007 at 11:59 PM Psalm 19.4: Text, Translation, and Notes For an explanation of the format of this post, go http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/08/psalm-191-text-.html here. aEyNʿamRr waEyN d;bDryM b;VlIy nvVmDo qwlDM There is no speech, nor are there words; their voice is not heard. (NRSV) Thereof is no speech, thereof no words, thereof no sound not heard. NRSV follows the text word-for-word. So translated, Ps 19:4 seems to say the exact opposite of 19:2-3 and 19:5. It might be argued that this is intentional, that the message the heavens convey is mute yet palpable at the same time. Thats true, I suppose, but that doesnt mean the text says that. The chief obstacle to the view that 19:4 says what NRSV says it does is that 19:4 is wedged in between 19:2-3 and 19:5. Contrapuntal claims, it seems to me, are not normally so placed. Modern translations that tally with the one I offer include NKJV and NJPSV. Thereof, as Lingamish http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/08/a-psalm-to-lear.html notes, is a pitiful translation. I was looking for some way to tie the parts of 19:4 together and to the preceding, which seems necessary to my ear in terms of style. Suggestions are welcome. August 25, 2007 I think that the sound of silence implied by the majesty of the heavens is not out of the question - there is nothing - performed 3 x, but the sound goes everywhere. I think the tension is better maintained if we don't anticipate the utterance gone out to the ends of the earth. To date I have only been doing pedantic translation I am so weak at the binyanim - maybe I will try my hand at some real poetry. I just applied the prosody rules over the past 4 hours - hard work - not obvious. Posted by: http://drmacdonald.blogspot.com/Bob MacDonald | August 25, 2007 at 07:03 PM Hi Bob, the sound of silence is a beautiful concept. I am certainly open to that being the meaning here. With prosody, the masoretic accents are often helpful, though not an infallible guide. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | August 25, 2007 at 07:23 PM I found your blog several months ago, and I've really enjoyed your translations as well as your commentaries. I actually found your site because I've been searching for translations of the Hebrew bible that preserve the poetic elements of the original language. Are there any such translations you would recommend? Posted by: http://www.brendoman.com/kyle Kyle | August 25, 2007 at 07:47 PM Hi Kyle, I'm glad you enjoy the blog. I recommend David Curzons translations. I only wish he would set his hand at trying a few more. He gave me permission early on to post his work on this site. If you google "Curzon psalms translation," the right link will appear. Im looking forward to Robert Alters translation of the Psalms, which is due out this year. My problem is that I'm very picky. I'm interested in poetic translation of poetry that sticks as close as possible to the wording of the original and that respects its prosody. Much more could be done in this direction than has be done, I think. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | August 25, 2007 at 09:05 PM Just wondering if this could translate something like: There is no speech, There are no words, In which their voice is not heard. Came across this site doing some study on Romans (10:18). Posted by: http://www.desertreign.multiply.com/DR | March 17, 2009 at 09:35 AM Hi DR, I guess the question is, whose "speech" and "words" are in view. Your translation makes me think that in human speech and words, their voice (that of the heavens) is heard. But I don't think that's it. As I've taken it - which is not necessarily on track - the heavens, day and night speak constantly in their own way, and we hear what they are saying. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | March 17, 2009 at 10:30 AM Thanks John. It was the BLI that got me thinking. Does it not normally mean "without"? As it is different to AIN, it seemed called for to treat it differently to the previous two lines. The question "whose voice?" doesn't need to be answered because it is poetry. Hence it is another way of saying that the message of the heavens is everywhere. That would fit with "their metre has gone out in all the world" (i.e. their message has become the yardstick for - to test the truth of - all other messages. A rather pantheistic worldview peeping through. But it was just a theory. I was specifically interested in Paul's interpretation of verse 5. (Rom 10:18). He seems to think of this as a specific verbal message. However, I don't take it as presumed that he would take the original scripture out of context to justify an argument. Do you know of the ancient history of interpretation of this Psalm that would indicate a specific verbal message as opposed to, shall I say, an emotive message? Posted by: http://www.desertreign.multiply.com/DR | March 17, 2009 at 12:40 PM The majority of ancient versions, and NJPSV today, are united in understanding the verse as I do, though my use of a double negative to bring my understanding obscures the fact: There is no speech [of the heavens, etc], there are no words, the articulation of which is not heard LXX Aquila Symmachus Peshitta Targum In modern times, Ewald, Gunkel, Kessler, NRSV, REB, NAB, NJB; etc.: There is no speech [of the heavens], there are no words, their voice is not heard. Both BELI and AIN negate nouns, adjectives, and participles, not (or only very rarely) finite verbs. They have distinct usage patterns but not distinct meanings. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | March 17, 2009 at 02:03 PM John, that is very helpful, many thanks. Posted by: http://www.desertreign.multiply.com/DR | March 18, 2009 at 04:55 AM Psalm 19.5: Text, Translation, and Notes For an explanation of the format of this post, go http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/08/psalm-191-text-.html here. b;VkDl hDaDrX yxDa qwM wbIqxEh tEbEl mIl;EyhRM lAvRmRv cDM_ahRl b;DhRM Their line has gone out through all the earth, And their words to the end of the world. In them He has set a tabernacle for the sun, (NKJV) Throughout the earth their verse goes out, their language to worlds end. For the sun he made a tent in them; As I discuss http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2006/05/lamentations_15.html elsewhere, in the Masoretic tradition a prosodic parse of the text is recorded through a system of neumes. The purpose of said prosodic parse, however, was not to reproduce an understanding of the prosody of the underlying text if it was poetry, about which the Masoretes had no tradition except in the case of a few texts like Exodus 15, Deuteronomy 32, and Judges 5. The purpose of the traditional prosodic parse was, or so it seems to me, to preserve a (in the case of the Ten Words, two) traditional understanding(s) of the underlying texts semantic and syntactic subdivisions. Nevertheless, the Masoretic traditions division of the text into pesuqim, half-verses, and so on usually corresponds to prosodic divisions that emerge independently upon application of the general rule. The Masoretic division of the material in Psalm 19:5-6 is an exception to the rule. As most interpreters and translations recognize, the passage is bisected in MT in the wrong place. The last clause of 19:5 belongs with 19:6. Even translations which make a special effort to follow the MT deviate from it in this instance. Cf. NJPSV and ESV. NIV and TNIV, on the other hand, represent a curious and untenable compromise. NKJV translates qav with line, but exactly what thats supposed to mean in context is not clear. Qav often refers to a line in the sense of a string used for measuring, or a plumbline (e.g. Jer 31:39; Ezek 21:13). I dont see how that fits here. In Ben Sira M 44:5, as HALOT notes, qav refers to a line in the sense of a poetic line, or verse. I think qav has the same meaning in Isa 28:10-13, but that is a difficult passage, and nothing can be based on it. Qav in the sense of verse works tolerably well in the context of Ps 19:2-5a. It stands in parallelism with millim words, which I translate as language. NJKV translates devarim in 19:3 with language, and maintains words for millim here. I reverse the procedure. I would prefer to translate with a plural noun in both cases, but cant think how to do that except by repeating words. Many emend qav to qol voice. Since qav is the lectio dificilior, the emendation cannot be recommended. NKJV, following KJV, translates ohel tent with tabernacle. My, how that word is loved in some circles! Except in Biblish, which I admit Im fluent in, tabernacle doesnt say a thing to me. Tent is the preferable translation. 'In them' refers to 'in the heavens,' recalling the opening line of the psalm. August 26, 2007 Comments John - I found this verse the beginning of confusion for me since the subject changes to the sun and I tended to collect like things together. The long line lengths may be alleviated if I do as you and the other text dividers do and keep the first line about the sun with the previous stanza. Is that what you are implying here? That it links the two stanzas but belongs in the first? I would also need to split the first stanza since it would then have four strophes. Posted by: http://drmacdonald.blogspot.com/Bob MacDonald | August 26, 2007 at 09:26 PM No, I mean to imply that with the change of subject and subject matter (God is the new grammatical subject, the subject matter becoming his setting up a tent for the sun), a new line begins. I will make this clearer in the next post. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | August 26, 2007 at 10:10 PM Hi John, I've had the privilege of studying Hebrew and am currently enjoying Psalm 19. Here are some of my devotional thoughts from the text of verse 5. "Their line went out into all the earth, and their words into the ends of the world." Two things to note about the line, 1) it's verb is shared with the "word" of the second half of the verse; 2) everything around it is a reference to words/speech, etc. I looked for a figurative use of the literal word "line" as it is used elsewhere in Scripture, i.e. as you mentioned--a line used for measuring (often in architecture). The heavens' words are that line, a measuring line, a standard, beckoning everything on earth to rise to the high standard of walking worthy of the grand environment in which they exist, to bow to the One whose glory is so evidently displayed. "Be excellent" the heavens exhort us, "for so excellent is your Maker." Or better, "Worship God," "for He is glorious." "(You) Attest to His glory too!" Thus, the heavens serve as our example, to attest to the glory of God. So my life should, day and night, pour forth His unutterable praise--words which speak back to Him (as the harmony to the melody of heaven's song), adorning Him with the praise which His glory rightly owns. I think this view of heaven's testimony serving as a measuring line/a standard for us/mankind is also supported by the Apostle Paul in Romans 1, and in Chapter 10 as well. Romans 1:18-23 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; 19 Because that which may be known of God is manifest in them; for God hath shewed it unto them. 20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: 21 Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. 22 Professing themselves to be wise, they became fools, 23 And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. Romans 10:17-19 17 So then faith cometh by hearing, and hearing by the word of God. 18 But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world. 19 But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. The Apostle's point here in referencing Ps. 19 may be that in this psalm there is both the fact of general revelation given by heaven's testimony, but further, the special revelation given by God via Scripture. If you have time, I have interest in knowing how you interact with this, yr Posted by: Yu | August 28, 2007 at 06:15 PM Yu, I think you're right when you see revelation as a unifying theme of the two parts of the Psalm 19. General and special revelation are the appropriate technical terms. Well done! Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | August 28, 2007 at 07:29 PM Psalm 19.5c-7: Text, Translation, and Notes For an explanation of the format of this post, go http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/08/psalm-191-text-.html here. lAvRmRv cDM_ahRl b;DhRM whwa k;VjDtDN yOxEa mEjUpDtOw ycIyc k;Vgb;wr lDrwX arj mIqxEh hAvDmAyM mwxDaw wtVqwpDtOw oAl_qxwtDM waEyN nsVt;Dr mEjAm;DtOw God has made a home in the heavens for the sun. It bursts forth like a radiant bridegroom after his wedding. It rejoices like a great athlete eager to run the race. The sun rises at one end of the heavens and follows its course to the other end. Nothing can hide from its heat. (NLT) For the sun he made a tent in them; he is like a bridegroom who exits his wedding canopy. He rejoices like a champion the course to run. His point of exit: heavens end, his circuit, against its extremities; nothing is hidden from his heat. The third and final part of 19:5 belongs with 19:6-7. NRSV and NJB format accordingly. In so doing, they follow in the footsteps of Robert Kraft, A. H. van Zijl, and R. Durlesse. More recently, Peter Craigie, Pierre Auffret, Jan Fokkelman, and Beat Weber independently came to the same conclusion.[1] The whole consists of three lines, the first and last of which are tripartite. NLT is a translation which leaves nothing to the imagination. Pronouns are replaced by the intended referents. Details implied by the text but deliberately left unsaid are supplied. For example, it is left unsaid in the original that the sun, like a bridegroom, beams after tying the knot under the chuppah, or wedding canopy, still in use in Jewish weddings today. The original implies that, but does not come out and say it. In other instances, NLT does not supply details but suppresses them. Images may be reduced to a semantic component they contain. For example, the parallel pair tent / canopy is replaced by home / wedding. The trope of parallelism is lost in the process. I understand the value of such a translation. In the process, however, the poetry of the original is effaced. Poetry deliberately subverts the rules of prose. Prose supplies the necessary amount of detail. Poetry either provides more than enough, or what might seem to be too little. Poetry is designed to surprise, and requires an active reader. For that reason, poetry reaches into our soul in a way that ordinary prose does not. NLT seems to proceed on the assumption that poetry is beyond the grasp of its target audience. Its translation of biblical poetry does not allow the tropes of the original like parallelism and metonymy to work their magic. It is also lacking in rhythm and meter. Of course the originals rhythm and meter cannot be reproduced one for one. But attention might still be given to phonological flow and proportion, key aspects of poetry in any culture. The better English translations do so (KJV and REB, for example). I reject the assumption that poetry is beyond the grasp of NLTs target audience. My youngest, Anna, is four years old. Her older sister, Betta, has repeated nursery rhymes for her, the same ones I taught her, every evening in the bathtub for years now. Anna beams when she repeats one. Her diction and prosody are flawless. If I asked her what a roller bed is (he bumped his head on the roller bed, and couldnt get up in the morning), she wouldnt be able to tell me. Heck, if you asked me, I wouldnt be able to tell you. Yet we all understand the poetry perfectly. The goal of a poetic translation of biblical poetry must be to have the same property of comprehensibility of a non-analytical kind. A forced aspect of my translation is the attempt to preserve the concordance between the bridegroom who comes out from the tent / canopy, and the later continuation, in which it is said that the place of his coming out is at heavens end. In Hebrew, the sun comes out (yxa) in the morning and (re-)enters (bwa) at night. I dont like the sound of exiting and point of exit to express this, but cant think of anything better. NAB has an excellent translation here, and maintains and redoubles the concordance of the parts: God has pitched there a tent for the sun; it comes forth like a bridegroom from his chamber, and like an athlete joyfully runs its course. From one end of the heavens it comes forth; its course runs through to the other; nothing escapes its heat. The imagic flow of the Hebrew might be characterized as cinematic. The succession of images is rapid, the juxtaposition artful. God has set up a tent in the heavens for the sun, we are told, and before we can catch our breath, the generic tent has become a wedding tent, and the sun is said to come out of it like a bridegroom. The bridegroom image is then dropped, and replaced by the image of a powerful runner who delights in the course before him. All the images then coalesce. The tent / wedding tent / point of departure for the bridegroom / runner is said to be at heavens end. His circuit is against its extremities, his heat reaching everywhere. By this last metonymy (heat = sun), the one who is the bridegroom and runner is named and characterized by a compact allusion. [1] For alternative subdivisions of Psalm 19, and a fuller list of those who divide as proposed here, see Pieter van der Lugt, Cantos and Strophes in Biblical Hebrew Poetry with Special Reference to the First Book of the Psalter (OTS 53; Leiden: Brill, 2006) 222-23. August 27, 2007 Psalm 19.8-15: Text, Translation, and Notes t;wrt yhwh t;VmIymDh mVvIybAt npRv oEdwt yhwh naTmDnh mAjVk;IymAt pRtIy pIq;wdy yhwh yvDryM mVcAm;VjEylEb mIxVwt yhwh b;Drh mVaIyrt oEynyM yraAt yhwh fVhwrh owmRdt lDoAd mIvVpVfEy yhwh aTmRt xDdqw yjVd;w hAnjTmDdyM mIzhDb wmIpAz rb wmVtwqyM mId;bAv wnOpRt xwpIyM gɁM_oAbVd;K nzhDr b;DhRM b;VvDmVrM oEqb rb vVgyawt mIy_ybIyN mInsVt;Drwt nq;ny gɁM_mIzdyM jScOKJ oAbVd;K aAl_ymVvVlwbIy aDzaEytDM wnq;ytIy mIpRvAo rb yhVyw lVrxwN aImVry_pIy whRgywN lIb;Iy lVpDnyK yhwh xwry wgOaSlIy The teaching of the Lord is perfect, renewing life. The decrees of the Lord are enduring, making the simple wise. The precepts of the Lord are just, rejoicing the heart. The commandment of the Lord is clear, giving light to the eyes. The fear of the Lord is pure, it stands forever. The judgments of the Lord are true, and righteous altogether. More desirable than gold, pure gold in plenty. Sweeter than honey, than drippings of the comb. Moreover your servant is warned by them, in observing them is great reward. Of errors who can be sure? Clear me of hidden faults. Moreover from willful sins keep your servant; do not let them dominate me. Then I shall be blameless and clear of great offense. May the words of my mouth be acceptable, the plaint of my heart before you, O Lord, my rock and my redeemer. Psalm 19 is tripartite in structure at the macro- or stanza level. Following the versification of the Hebrew, thats: 1-7; 8-12; and 13-15. NAB goes so far as to number the three parts. The first two parts taken together consist of 18 lines, a common length for a complete poem in ancient Hebrew. The third part, of 4 lines, brings the line total to 22, another common length for a complete poem. The third part stands out for having a widowed last line. This is highly unusual, and serves to emphasize its function as the capstone of the whole. zdyMin verse 14 is translated according to the context. Cf. NSPSV, REB, NAB, and NJB. Elsewhere the word refers to willful and arrogant people. My translation of verses 8-11 follows NJPSV in most details. My translation of verse 14 is analogous to that of NAB, one of the few translations that seeks to reproduce the delayed syntax feature of the first two versets, in which acceptable of the first verset is completed by before you in the second. UPDATE: http://brendoman.com/kyle/2007/08/28/ancient_hebrew_poetry Kyle links to this series. Anyone who likes Daredevil comics and Chaucer's Tales has got to be cool. August 27, 2007 Comments Aha! - one is allowed a widowed line. Rules! I was trying to be too obedient to the general rule (not my usual approach to rules). What I will hope to do this week is map the translation in a much reduced and simpler color-scheme. To see if a means of marking could evolve that will be both simple and clear. Posted by: http://drmacdonald.blogspot.com/Bob MacDonald | August 27, 2007 at 06:34 AM Even when a line isn't widowed from a formal point of view, it may nevertheless relate to a larger whole than the immediate strophe to which it belongs. Thus, from a formal point of view, 'Moreover your servant is warned by them, / in observing them is great reward' is the last line of a tripartite (1:1):1 strophe. From a semantic point of view, it caps the whole stanza of which it is a part. This kind of thing is well-known from poetries around the world. For example, poetry arranged in quatrains will include a capping line of a larger whole as the last line in a final or semifinal quatrain. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | August 27, 2007 at 09:17 AM Even as the doxology of each part of the Psalter is the last line of the last psalm of each part. Posted by: http://drmacdonald.blogspot.com/Bob MacDonald | August 27, 2007 at 11:18 AM God for us is a refuge and strength: Psalm 46 Psalm 46 lauds God as a beneficent destroyer: Come, see / Yahwehs doings, // what desolations on earth / he has wrought. (verse 9). In his presence, as the song of Hannah puts it, The bow of the mighty is shattered / and the faltering are girt with strength (1 Samuel 2:4). Psalm 46 was probably written against the background of the rise and fall of the Neo-Assyrian empire. Tiglathpileser III, Sargon II, and Sennacherib are among the Assyrian rulers who repeatedly scorched the earth in pursuit of universal domination in the 8 th and 7 th centuries before the current era. According to the prophets whose writings are preserved in the Hebrew Bible, Assyria was the rod of Gods anger, an instrument of wrath he wielded. But according to the same prophets, Assyrian policies were nevertheless at odds with Gods will, and the end of Assyria was a foregone conclusion (Isaiah 10:5-15; 14:4b-21, 24-27 [the oracle was reapplied to Babylon after the latter destroyed Jerusalem (14:1-4a, 22-23)], 33:1; 37:22-29; Nahum 1:11-2:2: the you addressed in 1:14 and 2:2 is Assyria; Zephaniah 2:13-14). The salvation of Jerusalem in extremis after Sennacherib seized all the other fortified towns of Judah was attributed to the shielding of the city by God in faithfulness to himself and to David (Isa 37:33-35). Great rejoicing occurred when Assyria was weakened and finally destroyed (Isa 9:3-4; 25:1-5: the base stratum of Isa 24-27 is datable to the Assyrian period; Nahum 2:1-2). In Psalm 46, the pax Elohim translates into devastations for nations and kingdoms whose waters roar and seethe (cf. Isa 8:7-8a; 28:15, 17-18) but cannot overwhelm the divine bulwark (cf. Isa 8:8b-10; 29:5b g-8; 33:17-24). For those under the imperialist boot (Isa 9:4), Elohims help is described as coming none too soon, with the break of morn (verse 6). In response to a request from http://stenagmois.blogspot.com/Bob MacDonald, whose passion for the http://drmacdonald.blogspot.com/psalms runneth over, I offer a scansion and translation of Psalm 46. First, a further word or two of introduction. Psalm 46 is shot through with semantic, syntactic, and sonic parallelisms. In the margin, I note some of the more important examples, according to a system of notation I explain http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/files/isa_1_2_20_scansion.pdf elsewhere. The http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2005/04/appendix_a_rule.html length rule is instantiated by the psalm: it is made up of 18 lines, 40 versets, and 88 prosodic words. Progressive lengthening of items in parallelism is an inconstant but delightfully recurrent feature of the psalm. Klaus Seybolds treatment of the prosody of Psalm 46 is insightful.[1] As he notes, paired 2:2 prosodic structures dominate the song, but do not characterize its every line. On the other hand, Seybolds numerous emendations metri causa presuppose a model of metrical monotony which is unattested in ancient Hebrew poetry. The emendations should be rejected as without foundation. Versets of two prosodic units dominate the song (32 out of 40). Versets of three prosodic units occur in pairs or in conjunction with a pair of 2 beat versets and serve to de-monotonize the poems rhythm. The text of MT is unimpeachable except in one instance: the initial waw in verse 3b is probably a secondary addition. It lacks an equivalent in LXX. Contrary to a widespread misperception, weak forms of enjambment commonly occur in ancient Hebrew poetry.[2] Psalm 46 is not exceptional in this respect. If anything, the number of times 2:2 prosodic structures contain compact clauses in parallelism is remarkable (5 out of 15 occurrences). On superscripts and subscripts in Habakkuk 3 and the Psalter, note my remarks http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2006/11/introduction_to.html here. For an in-depth discussion, see Kevin Edgecombs http://www.bombaxo.com/blog/?p=330 piece (with further bibliography). The water imagery in Psalm 46:3-4, as http://jimgetz.org/2007/08/08/chaos-uncertainty-and-teaching/often in ancient texts, evokes the powers of chaos. Water, of course, is also a blessing. The channeled variety is a metaphor for blessing in 46:5. For a similar metaphorical sequence, cf. Ps 104:5-9 followed by 10-13. The compound name Yahweh Sabaoth (verses 8, 12) requires explanation. As Peter Craigie noted, the title is particularly appropriate in this context, for it is the Lord of Armies who offers protection against the armies of foreign nations and kingdoms.[3] The armies who fight alongside Yahweh are heavenly. Compare Judges 5:20. lIbVny_qOrj oAl_oSlDmwt vIyr aTlhIyM lDnw ab: mAjSsRh woOz jc 1 2 oRzrh bVxDrwtjc 2 2: nmVxDa mVad jc 3 2 oAl_k;EN la nyraabc: b;VhDmIyr aDrX jd 1 e 1 b;Vmwf hDryM jd 2 e 2: b;VlEb ym;IyM f 2 yhTmw yjVmVrw mEymDywa 1 a 2 b 1: yroSvw hDryM b;VgaSwtOw a 3 b 2 c sRlDh nhDr pVlDgyw a 2: ycAm;Vjw oIyr aTlhIyMjbc 1 2: qdOv mIvVk;Vny oRlVywN jc 2 3 aTlhIyM b;Vqrb;Dh; a 1 b 1: b;Al t;Im;wfxy yoVzrhD aTlhIyM xb 2 a 2: lIpVnwt b;Oqrjc 2 hDmw gwyMa 1 b 1: mDfw mAmVlDkwt a 2 b 2 ntAN b;Vqwlw xy: t;Dmwg aDrX a 3 b 3 yhwh xVbDawt oIm;Dnwa 1 b 1 c 1: mIcVgb lDnwxc 2 2: aTlhEy yoSqOb ja 2 b 2 sRlDh lVkwjSzw x 1 y 1: mIpVoSlwt yhwh jab aSvRrcDMjcd 1: vAm;wt b;DaDrXje 1 f 1 mAvVb;Iyt mIlVjDmwt jd 2 e 2: oAd_qxEh hDaDrX jf 2 qvRt yvAb;Era 1 b 1: wqxEX jSnytxb 2 a 2: oSglwt ycVrOP b;DaEv xa 3 b 3 2 hArpw wdow x 2 y 2: k;Iy_aDnOkIy aTlhIyM jab aDrwM b;AgɿwyMa 1 b 1: aDrwM b;DaDrX a 2 b 2 yhwh xVbDawt oIm;Dnwa 1 b 1 c 1: mIcVgb lDnw xc 2 2: aTlhEy yoSqOb ja 2 b 2 sRlDh lAmVnxEjA Of the Korahites. According to Alamot. An anthem. God for us is a refuge and strength a help in dire straits reachable with ease. So we are not afraid when the land moves and the mountains topple into the heart of the sea. Let its waters roar and seethe! Let mountains quake in its swell! Selah There is a river whose channels gladden Gods city the Most Highs holy accommodations. God is in her midst she will not be toppled. God will help her at the break of morn. Nations roar kingdoms topple he lets go with his voice the earth melts. The Yahweh of Armies is with us the God of Jacob is our haven. Selah Come, see Yahwehs doings what desolations on earth he has wrought who makes wars cease to the ends of the earth the bow he breaks the spear he snaps wagons he burns in fire. Desist, know that I am God I stand above the nations I stand above the earth. The Yahweh of Armies is with us the God of Jacob is our haven. Selah For the director. [1] Poetik der Psalmen (PSAT 1; Stuttgart: Kohlhammer, 2003) 112-115. [2] One third of the lines in the corpus studied by him, Michael Patrick OConnor remarks, exhibit enjambment (Hebrew Verse Structure (Winona Lake: Eisenbrauns, 1980; reissued 1997 with The Contours of Biblical Hebrew Verse, An Afterword to Hebrew Verse Structure [pp. 631-61]) 409). More than two thirds of the lines in Lamentations 1-5 are enjambed, according to a landmark study by F. W. Dobbs-Allsopp (The Enjambing Line in Lamentations: A Taxonomy (Part 1), ZAW 113 [2001] 219-39; The Effects of Enjambment in Lamentations (Part 2), ZAW 113 [2001] 370-95; 371). [3] Psalms 1-50. With 2004 Supplement by Marvin E. Tate (WBC 19; Nashville: Thomas Nelson, 2004) 345. August 12, 2007 John - I have transcribed your translation to a separate diagram http://bmd.gx.ca/psalms/786.htm http://bmd.gx.ca/psalms/786.htm - What annotations (colors, spacing, etc) would make your left-brain superscripts visible? Is 'the' necessary in 'the earth melts'? - there is no definite article in the Hebrew. Much more to say - but brewing... Posted by: http://drmacdonald.blogspot.com/Bob MacDonald | August 15, 2007 at 08:25 AML A Literary Translation of Psalm 51 The basic rule of thumb of good translation, it seems to me, is to be as literal as possible and as free as necessary. Still, it is my firm conviction that translations in the King James tradition Im thinking of the KJV itself, the RSV, the NRSV, the ESV, the NKJV, and the HCSB - are too literal in some places and too free in others. Furthermore, the freshness of the original is often obscured in this translation tradition. The classical translation choices they preserve - a number of which go back to the Vulgate and/or the Septuagint are now the exclusive patrimony of religious environments. Words like sin, iniquity, transgression, and righteousness, for example, are no longer faithful equivalents - and sometimes never were - to the Hebrew words they render. The Hebrew words in question were used in a wide variety of contexts political, familial, and so on. The English words used to translate them are almost exclusively churchy; they have become barriers to understanding for literate and unread interpreters alike. The classical liturgical language of the church is a treasure in its own right, but if we wish to hear the Psalms according to the sense they had before Christianity and rabbinic Judaism appropriated them for their respective purposes, it is essential to retranslate the Psalms into literary English designed to go behind the interpretive traditions of which they are now a part. This is not necessarily an anti-traditional move. In both Christian and Jewish tradition, streams of interpretation have diligently sought to elucidate the sense of the original even if the result was at odds with tradition. Jerome comes to mind, who sought after the hebraica veritas. Yefet ben-Ali, Ibn Ezra, and Samuele Davide Luzzatto come to mind among Jewish interpreters. Recent translations of Psalm 51 which are traditionally anti-traditional as just defined include those of James Kugel and Robert Alter. The new translation of the Jewish Publication Society (NJPSV) which preceded them moves along the same lines. If modern philological insights suggest that a traditional understanding of the Hebrew requires revision, these translations do not hesitate to render accordingly. For an analysis of Kugel and Alters translations of Psalm 51:3-12, go http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/09/james-kugel-vs-.html here, http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/09/l.html here, http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/09/james-kugel-v-1.html here, and http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/09/james-kugel-v-2.html here. My translation of Psalm 51 stands within the NJPSV-Kugel-Alter tradition, but goes its own way when it seemed better to do so. I am trying to translate Psalm 51 into what I take to be fluent literary English. I look forward to comments from readers. Where have I failed to be literary? Where have I failed to be fluent? What kind of explanatory notes might be helpful? http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/files/psalm_51_translation.pdf Here is a one page pdf of the translation. October 12, 2007 Comments http://englishbibles.blogspot.com/2007/10/literary-bible-translation.html Literary Bible translation from Better Bibles Blog Be sure not to miss the important recent posts by John Hobbins on literary Bible translation: * Is Literary Translation Possible? * A Literary Translation of Psalm 51 John responds to a recent comment by Rich Rhodes of Better Bibles Blog... http://englishbibles.blogspot.com/2007/10/literary-bible-translation.html[Read More] Psalm 51.3-5: An Exercise in Translation Wayne Leman has done a great service by working through my translation of Psalm 51 and noting problematic aspects as he sees them. It is highly instructive to think through issues of translation calmly and constructively. Waynes comments provide an excellent jumping-off point for doing so. In this post, I record Waynes observations on my translation of Psalm 51:3-5 and respond as best I know how. My purpose is not to resolve issues so much as to pose the right questions and suggest a path or paths by which the questions might be explored. 3 Favor me, God, in your kindness, in your great mercy erase my crimes. Ws comment re in your kindness and in your great mercy: I suggest this is not literary English, but, rather syntactic transliteration from the biblical language. English does not naturally use "in ___" phrases like this, as far as I know. My response: REB, NAB, NJB, and Kugel all translate with "in ___" phrases here. I follow their example. But that doesnt settle the question. What is needed is a tagged and searchable database of literary English against which the question might be probed. Ws comment re erase my crimes: I don't think crimes can be erased in English. A record of crimes can, however, be erased. We cannot erase something which has already been done. My response: erase my/your crime/s is acceptable English. Google them and you will discover I am not inventing an idiom. I did so only after Wayne sowed a seed of doubt in my mind, and I discovered that Barbara Elison Rosenblit translates Psalm 51 here http://www.js.emory.edu/BLUMENTHAL/BR51.html just as I have. Her entire translation of the psalm is worth looking at. But the following point needs to be made: if an idiom turns out to occur only in religious language, that is one thing. If it is used in a variety of contexts, that is another. It turns out that the idiom under consideration is not restricted to religious use, but also occurs in secular song lyrics, political journalism, and novels. That makes it all the more usable in a translation of Psalm 51. Let me reformulate the assertion as a question: if an idiom occurs across a wide swath of genres in the target language, and constitutes a dynamic equivalent to its counterpart in the source language, does that make it a good candidate for use in translation? 4 Wash me clean of my misdeed, purify me of my offense. 5 My crimes I know, my offense is ever before me. Ws comment re ever before me: Hebraism; not natural literary English; natural literary English would be more like: "I continually remember my offense." My response: ever before me IS a biblish phrase, going back to KJV at the latest. It is fun to google it and see how it has nonetheless entered the bloodstream of literary English. In my view, it has become natural literary English. Let me reformulate this assertion as a question: how deeply embedded must a biblish phrase become in English literature before it is deemed natural literary English? October 14, 2007 Comments What is needed is a tagged and searchable database of literary English against which the question might be probed. This is the arena of corpus linguistics and there are such huge searchable databases. Posted by: http://englishbibles.blogspot.com/Wayne Leman | October 14, 2007 at 12:15 PM Neither hits on Google nor use in other Bible versions establishes a wording as being literary English. There is a long history of unnatural English in Bible translations, so we cannot take this corpus as a guide to literary English. That would be circular. Again, we discover what is literary English by reading English literature, written by good English authors. They will, on the whole, use grammatical English, not English which has Hebrish or Gringlish syntax and lexical collocations. Posted by: http://englishbibles.blogspot.com/Wayne Leman | October 14, 2007 at 12:18 PM Let me reformulate this assertion as a question: how deeply embedded must a biblish phrase become in English literature before it is deemed natural literary English? Excellent question, John. I don't know the answer, but I would suggest that if we are trying to create a literary translation for *current* speakers of English we need to use literary English that they use. Using biblish which has been embedded in previous stages of English may not be appropriate for the best literary English for today. There is a reason we have courses in the *history* of English literature. That reason is that the English language changes, as every language changes. Today's speakers and authors, on the whole, are far less biblically literate than those of previous generations. We can decry this fact. We can state that we need to education them so that they can understand the English of previous generations. Or we can accept each stage of a language as it is and write for that stage. I prefer the last approach, but I recognize that there are others who prefer English of the past, or at least that for one to be "educated", they need to be conversant with that English. I do not consider that it is necessary to be conversant with English of the past to be "educated". If someone wants to be educated in the history of English literature, then it is appropriate for that person. But we should not require people to learn a language or dialect of a language other than their own for them to enjoy good literary language. Posted by: http://englishbibles.blogspot.com/Wayne Leman | October 14, 2007 at 12:24 PM John, I should qualify what I said about googling. Hits from googling are useful *if* they are from natural literary English. Hits from translations are generally not helpful since it is circular to determine good literary translation English from translations. We need to bring objectivity to the exercise by breaking out of the translation English circle and using English that is considered good literary English by a majority of English speakers. Google doesn't yet rank quality of hits as to whether or not their English is natural literary English or not. Posted by: http://englishbibles.blogspot.com/Wayne Leman | October 14, 2007 at 12:50 PM But the following point needs to be made: if an idiom turns out to occur only in religious language, that is one thing. If it is used in a variety of contexts, that is another. It turns out that the idiom under consideration is not restricted to religious use, but also occurs in secular song lyrics, political journalism, and novels. That makes it all the more usable in a translation of Psalm 51 Right on! Write on! Posted by: http://englishbibles.blogspot.com/Wayne Leman | October 14, 2007 at 12:52 PM Thanks for your continuing interaction, Wayne. This is a ball of fun for me and, I hope, for others who read this. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | October 14, 2007 at 03:33 PM This is a ball of fun for me How do you translate that to Italian?! :-) Posted by: http://englishbibles.blogspot.com/Wayne Leman | October 14, 2007 at 03:46 PM "Tutto questo mi diverte un sacco." Note how un-literal the translation is. Still, that is what comes first to my bilingual mind. Simultaneous translation is a sobering business. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | October 14, 2007 at 05:33 PM Psalm 51.6-9: An Exercise in Translation This post continues to interact with Wayne Lemans comments on my translation of Psalm 51. He raises important issues. More than once, Waynes comments have brought about a change in my thinking. 6 You alone have I offended, I have done evil in your eyes. So you are just when you speak, you are pure when you judge. 7 Truth be told, I was born into sin, into wrongdoing my mother expelled me. 8 Truth be told, you desire truth in the inward parts, in secret you would teach me wisdom. 9 Purify me with hyssop, till I be clean, wash me, till I be whiter than snow. Ws comment re in your eyes: Hebraism, not English. My response: Perhaps the idiom has its origin in biblical diction, but a google search makes clear that it is deployed today in a variety of genres. Am I the only Peter Gabriel fan here? My sense is that the idiom resonates well and is readily comprehensible. Are there standard for testing a hypothesis of this kind? Ws comment re into wrongdoing my mother expelled me: "expelled me" refers to getting kicked out of school, not to birthing. My response: a google search demonstrates that expel a fetus is acceptable English. Still, Wayne has put his finger on a piece of the translation Im unhappy with. Part of the problem is that the construction in the Hebrew is otherwise unattested. Its precise sense may actually elude us. As I understand it, the sense is: remember, I was born into sin, / my mothers estrus brought me into misdoing. Sin and misdeed describe the human condition as one in which wrongdoing is normal. My goal would be to preserve the concreteness of the originals reference to estrus, and the reference to offense and misdeed as descriptive of the human condition, not of the psalmist himself, as some translations have it, or of the sexual act, as other translations have it. Any ideas out there? Ws comment re in the inward parts: Hebraism, not English. My response: I agree with the comment. It is also an infelicitous Hebraism. NJBs You delight in sincerity of heart is attractive in some ways, but it seems best to avoid introducing heart here. My goal is to offer an adequate parallel to the B component of the parallel pair (in secret) of the original. Perhaps NRSVs in the inward being is idiomatic enough; my tentative suggestion would be to reuse it. Ws comment re be: Should be "am." My response: are my subjunctives a result of linguistic interference from Italian? Its possible. The simpler am is preferable anyway. Thanks, Wayne. October 15, 2007 John, I still am glad that my mother birthed me, rather than expelled me :-) In fact, a few years ago I thanked her for what she went through to birthe me. In her sweet way, she told me it was worth it. I agree with the Google hit that a woman can expel a fetus. But I don't believe that is referring to birthing a live child. I suggest fieldtesting this one with others to see if they can get the meaning of "birthed" from "expelled". I'm enjoying these interactions. Posted by: http://englishbibles.blogspot.com/Wayne Leman | October 15, 2007 at 09:43 AM I had also wondered about "into wrongdoing my mother expelled me." Your desire to preserve the concreteness of 'estrus' isn't really met by "expelled," since 'estrus' refers to female receptivity, not to the event of birth. "...my mother formed me" would refer more to gestation than conception. I also, with Wayne Leman, thought of 'birthed,' but it doesn't meet your concreteness criterion. Perhaps 'conceived' merits further consideration. A different point is that some phrases and expressions which other comments have described as 'Biblish,' and 'Hebraic,' though the description is accurate, have, nevertheless, come into English literature, and been domesticated. I see no reason to reject such on the sole ground of their origin. Posted by: Henry Carmichael (aka Henry IX) | October 15, 2007 at 09:53 AM If 'birthed' is not 'conceived' then 'in sin my mother gave me birth' would work for me. But I think there is a sense of conceive - not birth. In either case, expelled doesn't work for me. This is very problematic verse. I think the poet is expressing extreme emotion rather than a theological or blame laden statement. Going back to verse 6 - I think both rhythm and emotional emphasis require the repeated pronoun - against you, you only, have I sinned - and the Hebrew word order is not awkward in English - this evil in your sight I have done. This is part of the circled text so it is vital to slow the reader down here. Re the circle of four verbs and repeated nouns, I think the structure should be visible. Using 'teach' even though it is a natual interpretation for the hiphil, does not allow a link with 'I know' in verse 3. Re overall structure - is there a hint of sin-offering in the Piel of XT) in verse 7? Using offer both allows the 'pure' root to balance the appeal to purify earlier and also forms a tentative link to the cult imagery of offerings, joy, and spirit in the second and third stanzas. Posted by: http://drmacdonald.blogspot.com/Bob MacDonald | October 15, 2007 at 10:20 AM that last sentence should probably read 'third and fourth stanzas' Posted by: http://drmacdonald.blogspot.com/Bob MacDonald | October 15, 2007 at 10:25 AM What thoughtful comments! I want to catch something of the concreteness of the original's reference to "estrus," literally, "in heat," "rut," said in the first instance of animals. I think the poet chose the verb carefully to create a sense of revulsion which bounces back on the references to "misdeed" and "offense," reinforcing a sense of revulsion at their mention. That's why I'm not satisfied with "conceive" and "give me birth." But I agree that "expel me" doesn't cut it either. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | October 15, 2007 at 10:52 AM Psalm 51.10-21: An Exercise in Translation Wayne Leman took the time to work through my translation of Psalm 51 and noted problematic aspects as he sees them. It is highly instructive to think through these issues calmly and constructively. In this post, the last in a series, I record Waynes observations on Psalm 51:10-21 and respond as best I know how. Earlier posts in the series: http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/10/psalm-513-5-an-.html here and http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/10/psalm-516-9-an-.html here. Be sure to check out the comment threads. This is a work in progress. 10 Let me hear gladness and joy, let the frame you crushed exult. 11 Avert your face from my offenses, erase all my misdeeds. 12 Make for me, O God, a clean heart. Put within me a new, right spirit. 13 Do not throw me out of your presence, your holy spirit do not take from me. 14 Let me be contented by your deliverance, let a vigorous spirit sustain me. 15 I will teach transgressors your ways, offenders will return to you. 16 Rescue me from bloodguilt, O God; my delivering God, let my tongue sing of your goodness. 17 O Lord, open my lips, let my mouth declare your praise. 18 Because its not sacrifice you desire, with a burnt offering I make you are not satisfied, 19 Gods sacrifices are a broken spirit, a broken, crushed heart you do not despise, O God. 20 Be good with Zion in your pleasure, may you rebuild Jerusalems walls. 21 Then youll be desirous of proper sacrifice, burnt and whole offerings; then bulls shall burn on your altar. Ws comment re Make for me, O God, / a clean heart: This sounds like it could be an external heart. I think this is closer to what David intended: "O God, make my heart clean." My response: I see Waynes point. My translation is close to REB, NAB and NJPSV. NRSV and NJB seem to want to avoid the misunderstanding Wayne anticipates. They translate create in me a clean heart. I wish to retain for me, as does Alter. Its appropriate to think of the clean heart as something that, metaphorically, comes from the outside. Compare Ezekiel 36:26, where God says I will put a new heart within you. Ws comment re with a burnt offering I make / you are not satisfied: Each time I read this, I find it difficult to process. Consider: "with my burnt offerings you are not satisfied." My response: the original is difficult to process, too! I construe the underlying text, as have others before me, against the masoretic accents. The example illustrates a perennial issue. Should a difficult-to-process text be improved in translation? The text would read more smoothly if translated: with burnt offerings I make / you are not satisfied. Not as smooth as Waynes suggestion, but closer to the level of smoothness of the original. Ws comment re Gods sacrifices: Ambiguity in English not intended by the Hebrew; Are they sacrifices to God or sacrifices God makes? Consider "Sacrifices God wants." My response: Wayne identifies an important issue. Is there intended ambiguity here? When I translated the text, I was struck by the potential ambiguity of the text, and translated accordingly. But potential ambiguity is not the same as intended ambiguity. In much traditional exegesis, two levels of intention are assumed: that of the human author, and that of God, with Gods intention being identified with the potential ambiguity and range of meanings a construction might have irrespective of the particular context. It might be best to resolve the ambiguity with NRSV and NJPSV and translate The sacrifices acceptable to God. In a footnote, a calque of the Hebrew might be given as an aid to understanding traditional exegesis that depends on the texts ambiguity in the abstract. Ws comment re in your pleasure: "in your pleasure" adds an awkward sound to this clause. My response: I concur. The passage means, in bad, prosaic English: in accordance with your known will, be good to Zion. The challenge: to reduce that to a terse, poetic, and natural expression. Ws comment re youll be desirous: stilted English; consider "Then you'll desire proper sacrifice." My response: I concur. The translation I offer is stilted. Waynes proposal flows better, and I think it is also possible to avoid the contraction: Then you will desire. I enjoyed this exercise. Waynes comments push me in the direction of translating in a more readable and natural fashion. I am thankful. October 15, 2007 Comments John: Does the fact that you are translating poetry make a difference in how you render this passage? "Literary" in poetry differs, I think, from "literary" in prose. Posted by: Henry Carmichael | October 16, 2007 at 06:13 AM That Psalm 51 is poetry means that the semantic content it conveys has been poured into a mold which obeys certain rules in terms of meter and rhythm. It means that parallelismus membrorum, a trope that sometimes occurs in prose, characterizes its structure throughout. It is possible to translate in such a way that the terseness and tropes of the original are respected. It is possible to translate with an ear for rhythm. This is what I'm trying to do. Curzon and Alter and many others are trying to do the same thing in their translations. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | October 16, 2007 at 08:54 AM John wrote: It is possible to translate in such a way that the terseness and tropes of the original are respected. It is possible to translate with an ear for rhythm. I fully agree, John, and this is often what is missing in the more idiomatic translations such as GNB. My ideal Bible would be accurate, have natural English, and yet try to reflect the varying genres and literary style (and level). I haven't yet found such an English Bible, but hope springs eternal :-) Posted by: http://englishbibles.blogspot.com/Wayne Leman | October 16, 2007 at 12:17 PM When the Face of God Fills the Horizon: Psalm 68.2-4 Suzanne McCarthy is discussing Psalm 68; go http://englishbibles.blogspot.com/2007/08/psalm-68-part-l.html here, http://englishbibles.blogspot.com/2007/09/psalm-68-part-2.html here, and http://englishbibles.blogspot.com/2007/09/psalm-68-part-3.html here. http://lingamish.wordpress.com/Lingamish asked if I might blog on the same psalm. He plans to, as well. So does http://drmacdonald.blogspot.com/Bob MacDonald. The more bloggers take up the same text at the same time, the merrier. In this post, I discuss general problems of interpretation before commenting on translation issues and the poetry and prosody of the first three verses of the Psalm. Psalm 68 is a rich text from many points of view. A student of ancient Near Eastern literature beyond the Hebrew Bible cannot help but read this text and be struck by the degree to which it instantiates what Morton Smith called the common theology of the ancient Near East.[1] The psalm also bears the distinctive stamp of the faith of ancient Israel. But the truth it contains, to the extent that we look to it to be a light unto our path, cannot be equated with what distinguishes its outlook from that of its pagan environment. That would be too easy. I daresay that if we are unable to see the truth in e.g. the Assyro-Babylonian polytheistic worldview, we will not see the particular truth of the alternative view of Israels faith as presented in the Bible either.[2] We will simply impose on the Iron Age Israelite text the values and concerns of Greco-Roman Jewish antiquity, or those of the church Fathers, or those of our own time. A psalm like this one will baffle us unless we allow ourselves to be drawn into its world. In that world, God intervenes in the history of nations, sides with the orphan and the widow, and is subject to no will but his own. In that world, God accepts the prayer of the faithful, but responds to that prayer in utterly unpredictable fashion. 2 yqwM aTlhIyM ypwxw awybDyw wynwsw mVcAnaDyw mIpDnyw 3k;VhIndP oDvDN t;Ind;OP k;VhIm;Es d;wng mIpVny_aEv yOabVdw rvDoIyM mIpVny aTlhIyM 4 wxAd;yqyM ycVmVjw yoAlVxw lIpVny aTlhIyM wycIycw bVcImVjDh Let God arise, his enemies scatter, his despisers flee before his face. As smoke is dispersed, so disperse them, as wax melts before fire may evildoers perish before the face of God while the faithful rejoice; may they exult before the face of God, and jubilate with joy. Have you ever wished misfortune on someone else? I have many times, but I cant remember the details (in the end, forgive and forget is a good policy). One instance, however, I cant forget, because of what happened following. Paola and I were just settling into life this side of the pond after serving churches in Friuli and Sicily. I was teaching first year Hebrew and pursuing an MA at the University of Wisconsin-Madison. Poor as church mice, we had one child and another on the way, but we needed a car. So I bought one a mechanic put up for sale at what seemed a good price, with every spare dollar to my name. He sold me a lemon. It was a car brought up from Missouri which had been flood-damaged. The mechanic put it back into working order just enough to fool someone like me, in order to make a pretty penny. When the car broke down a couple of weeks later, I stormed into the gas-station and demanded they fix the car or give me my money back. The gas-station owner looked at me like the fool that I was, and told me with laughing eyes that them were the breaks. I pedaled away on my bicycle and uttered a heart-felt imprecation (lots of good ones in ancient Near Eastern literature, one of the perks of the trade). I wanted that gas-station to go out of business, and I let God know that in no uncertain terms. The reason I remember the episode is that, ten months later, the gas-station did go out of business. It was transformed into a pickup point for goods donated to Goodwill, a charity that helps the poor. As the psalm says, Let God arise, his enemies scatter, his despisers flee before his face. We dont usually bring God into our petty affairs, and its a good thing we dont. Psalm 68 moves within the horizon of the national history of Israel. Given the references to the Bashan region in verses 16 and 23, if I had to guess the historical occasion behind its composition, a skirmish between Israel and a neighboring people in the process of expanding its control and occupation of an area with the Golan Heights at its epicenter would fit the bill. In our day, it is not politically correct to appeal to God to defend ones nation. Of course we do so anyway, especially in the United States. This is nothing new. A particularly famous example of political song infused with the language of divine wrath and intervention is the Battle Hymn of the Republic, written by a spirited abolitionist by the name of Julia Ward Howe. She wrote it with the Union soldiers in mind, many of whom, one might suppose, went to their death with her words on their lips. Here are the hymns first and last verses: Mine eyes have seen the glory of the coming of the Lord; He is trampling out the vintage where the grapes of wrath are stored; He hath loosed the fateful lightning of His terrible swift sword; His truth is marching on. Glory! Glory! Hallelujah! Glory! Glory! Hallelujah! Glory! Glory! Hallelujah! His truth is marching on. I have seen Him in the watch fires of a hundred circling camps They have builded Him an altar in the evening dews and damps; I can read His righteous sentence by the dim and flaring lamps; His day is marching on. Glory! Glory! Hallelujah! Glory! Glory! Hallelujah! Glory! Glory! Hallelujah! His day is marching on. In the beauty of the lilies Christ was born across the sea, With a glory in His bosom that transfigures you and me: As He died to make men holy, let us die to make men free; While God is marching on. Glory! Glory! Hallelujah! Glory! Glory! Hallelujah! Glory! Glory! Hallelujah! While God is marching on. He is coming like the glory of the morning on the wave, He is wisdom to the mighty, He is honor to the brave; So the world shall be His footstool, and the soul of wrong His slave, Our God is marching on. Glory! Glory! Hallelujah! Glory! Glory! Hallelujah! Glory! Glory! Hallelujah! Our God is marching on. And die they did. Julia Ward Howe knew her Bible very well. The first verse of her hymn is loosely based on the Jeremiah 25:30, 38: yhwh mIm;DrwM yvVaDg wmIm;VowN qdvOw yt;EN qwlw vDag yvVaAg oAl_nwhw hEydd k;VdOrkIyM yoSnh aRl k;Dl_yOvVbEy hDaDrX oDzb k;Ak;VpIyr sUk;Ow k;Iy_hDytDh aArxDM lVvAm;Dh mIpVny jSrwN hAywnh wmIpVny jSrwN aApOw YHVH roars from on high; from his holy habitation he lets his voice go. He roars aloud against his own fold; with a shout like tramplers of grape he responds to all who inhabit the earth. Like a lion hes abandoned his lair that the land might become a waste before the oppressing wrath, before his burning anger. Do we really want anything to do with such a God? Probably not. Hes a wild one. Not exactly the cuddly fuzzy most people want God to be, to match their velvet slippers. The biblical categories served the union well in the dark days of the Civil War. They allowed many, Abraham Lincoln in primis, to understand the war as a judgment upon the nation and a great evil through which the good might triumph nonetheless. Translation Issues in Psalm 68:2-4 The preposed verbs are jussive. To realize this, it helps to know that Hebrew is a subject-first language, as Paul Joon knew,[3] and as Rob Holmstedt, who followed me in the apostolic succession of TAs of biblical Hebrew at the UW-Madison, has convincingly argued.[4] That the verbs come first in this section of psalm, except in one case (while the faithful rejoice) in which the subject is fronted for reasons of focus, is triggered by their non-indicative mood. NPSV uncharacteristically messes up by translating will arise, shall flee, etc. The basic sense is hardly changed nonetheless since NJSPV also translates disperse them at the appropriate place. The imperative (once again, not a straightforward translation of the Hebrew) cues the reader to the fact that the whole is implorative. I do not renderrvoyMand xdyqyMby their standard English translation equivalents, wicked and righteous, respectively. Truth to be told, the traditional translations used today often sound stale and slightly off-base. It is important to note that the ones the psalmist knows to be Gods enemies are those who are, to judge from the psalms wording, producing widows and orphans in Israel. Metaphorically, Bashan, also a divine mountain, has taken on the mountain the God of Israel desired as his dwelling (mount Zion). God, according to the psalmist, should have none of it. In our day, thanks to a speechwriter named Michael Gerson who coined the phrase axis of evil, we are used to hearing the sworn enemies of the empire referred to as evil, not wicked. I translate accordingly. Righteous in my view also works poorly as a translation in this context. Faithful is more to the point. Put another way, the kind of righteousness in mind is that exemplified by the protagonist of Schindlers List. Schindler, a Nazi after all, was not exactly a guiltless man, but at the appointed time, he did the right thing. That makes him righteous in the biblical sense. For the same reason, awful human beings like Jephthah are remembered in the Bible for what else they were, instruments of salvation, and referred to as saints in the New Testament. A key recurrent item in Psalm 68:2-4 is the phrase I over-literally translate as before his/Gods face. The compound prepositions in question contain the word face in the Hebrew, but as a rule face has lost its concrete sense entirely, such that the prepositions simply mean from before and before. A literalizing translation nevertheless serves a purpose. It highlights the repeated recurrence of the prepositional phrases, and emphasizes what is arguably the primary theme of the section. When God arises, his enemies skidaddle. Those who depend on his protection exult. The technical term for what the psalmist prays for is a theophany. Poetically put, when the face of God fills the horizon, some cower; others rejoice. Poetry and Prosody Psalm 68 is an exceptionally fine poem. It contains striking imagery and sound orchestration and makes use of a jerky camera effect like a number of modern films. Changes of scene occur suddenly. Each scene is nonetheless held together by twice- and thrice-repeated semantic parallelisms and a subtle use of syntactic parallelisms like the one mentioned above involving prepositional phrases (before his face, before the face of fire, and before the face of God twice, with a micro-variation in diction determined by usage). The building blocks of Psalm 68 instantiate http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2005/04/appendix_a_rule.html the general rule and the length rule. 68:2-19 contains 28 lines; 68:20-28 12 lines; 68:29-36, 12 once more. Psalm 68:2-4 is comprised of 4 lines. The first and last are tripartite and frame the middle two lines, which are bipartite. At the same time, it is possible to analyze the first two lines as a strophe, and the second two lines as a successive strophe. [1] Morton Smith, The Common Theology of the Ancient Near East, JBL 71 (1952) 135-147. Excellent later studies include Bertil Albrektson, History and the Gods (Lund: Gleerup, 1967); Simon B. Parker, Stories in Scripture and Inscriptions: Comparative Studies on Narratives in Northwest Semitic Inscriptions and the Hebrew Bible (New York: Oxford University Press, 1997). [2] On these matters, the following essay is essential reading: J. J. Finkelstein, The West, the Bible and the Ancient East: Apperceptions and Categorisations, Man 9 (1974) 591-608. [3] Paul Joon, Grammaire de l'hbreu biblique (Rome: Institut biblique pontifical, 1947). [4] Robert Holmstedt, Word Order in the Book of Proverbs, in Seeking out the Wisdom of the Ancients: Essays Offered to Honor Michael V. Fox on the Occasion of His Sixty-Fifth Birthday (ed. R.L. Troxel, K.G. Friebel, and D.R. Magary; Winona Lake: Eisenbrauns, 2005) 135-54; Word Order and Information Structure in Ruth and Jonah: A Generative-Typological Analysis, JSS (forthcoming). September 03, 2007 Comments Wow! I haven't even digested the Psalm 19 study and now you've given me all these goodies in Psalm 68. At some point I need to admit that I'm out of my depth and go back to blogging about tattoos and kissing. ;-) Thanks for helping me get into ancient sandals and also understand a little about Bashan vs. Sinai. Thanks also for affirming the organization of this Psalm of which someone said, "There is no way to show any progression of thought, and no outline is possible." Posted by: http://lingamish.wordpress.com/Lingamish | September 03, 2007 at 07:55 AM John, I am having trouble with the justification of jussives. Many Hebrew verbs seem to occur before the subject - these in the first section seem to be straight Qal imperfect. I could use some lessons in those verb forms though ... Posted by: http://drmacdonald.blogspot.com/Bob MacDonald | September 03, 2007 at 06:52 PM Hi Bob, Despite the fact that Hebrew is a SVO language, verbs come first more often than not. There are many reasons for this. For example, the vav-consecutive construction, the workhorse of Hebrew narrative, is vav + V + non-obligatory specified subject. Often the subject of a clause carries over from a preceding clause, in which the case the verb may occur in head position. A verb's default position is nevertheless after an explicit subject if there is one. Compare Psalm 19:2-3 which we just looked at. Many weak verbs have special jussive forms. That is not the case with the jussives in Ps 68:2-4. You might compare the ancient versions. The Old Greek, for example, translates the mood of the verbs consistently as jussive. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | September 03, 2007 at 07:46 PM Re the prosodic structure, your division into 3 agrees with the placement of the word Bless - beginning the second section and bracketing the third. I will try a prosodic analysis next (and I am going to scour the UVIC library for comments). The rider is critical to the structure also linking beginning middle and end - I corrected my misspoken paragraph in my first post. So the emendation of desert to clouds (glory?) needs to deal/agree with its mirror at the end. Posted by: http://drmacdonald.blogspot.com/Bob MacDonald | September 04, 2007 at 10:05 AM Have you ever wished misfortune on someone else? Oh yes. Sometimes to my shame. Once, a lost love drove me to repeated curses and requests for judgment in "loving prayer." Some years later I heard that his first child died as an infant to spinal meningitis. Forgiveness and charity was quick to follow in my heart. Another time, I joined a friend in praying the "whatever it takes" prayer for her brother and his family who were trying hard to hide from God (like Jonah). Six months later he was killed on the job, and his wife developed cancer. One son ran to drugs and enlisted in the a military service. It took us years (nearly a decade) to trust God enough to even think about praying that way again. But both of her nephews are strong young Christians, one is a pastor of a church in a difficult area. We dont usually bring God into our petty affairs But perhaps we should. If all our pettiness were subject to the scrutiny of the Spirit, wouldn't most of it fall by the wayside as chaff? A psalm like this one will baffle us unless we allow ourselves to be drawn into its world. In that world, God intervenes in the history of nations, sides with the orphan and the widow, and is subject to no will but his own. I suppose that is why I like Ps. 68 so much. I need this kind of God in my daily life. Living on the ragged edge of poverty in a distressed armpit of the otherwise beautiful "pacific northwest" makes me keenly aware of how much the widow, orphan, single, poor, unemployed, elderly, disabled, abandoned, downtrodden, etc. suffer at the hands of the successful capitalist in America. Boy do we need a God who can "rise up," no one else does on our behalf. In that world, God accepts the prayer of the faithful, but responds to that prayer in utterly unpredictable fashion. Unpredictable is probably an understatement. What if the destruction of God's enemies produced an influx of new family members? When you turn "if you are not for me, you are against me" on its head.... Wouldn't turning an enemy into a friend be an interpretation of "destroying an enemy?" And what about the Job experience? Wasn't his faith proved and strengthened by the things he endured? Who are we to curb our prayers and deny the wicked their chance at redemption? When God smites, does he not also lift up? And how I long for God to smite, while at the same time I pray for God to save (especially to save the smitten). No, I don't have a problem with a God who is strong, who heals and who hurts, who metes out judgment and defends with justice. Just because I cannot enjoy the thought of God acting in wrath, or judgment, or violence doesn't put any constraints on Him whatsoever. But more often than not, I rejoice in a God who will one day shout "It is Finished" once again. I like Ps 68 for its expression of such a view of God -- even if it is constrained by the events and culture of early Israel. Posted by: http://www.donutjunction.com/ageku CGross | September 07, 2007 at 10:42 PM Thank you for a thoughtful comment, CGross. As soon as Ps 68 is related somehow to the book of Jonah, for example - and this is what Jews and Christians do when they read an entire corpus of literature as the expression of a single voice refracted through a plurality of voices - layers of complexity are added to our understanding of it. As it should be. It's a strenuous exercise, but it also makes sense to hear Ps 68 in its singularity. If I'm not mistaken, you agree. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | September 08, 2007 at 12:02 AM The Rider of the Clouds: Psalm 68.5 This is the second in a series of posts on Psalm 68. Since my first post, Lingamish has http://lingamish.wordpress.com/2007/09/03/this-psalm-is-the-most-difficult-of-all-psalms-to-understand-and-interpret/noted his fascination with the psalm's image of a wrathful deity reveling in the bloody demise of Israels enemies. I myself am above such trivial pursuits. Truth be told, the emotions described in the psalm are raw throughout. They repel and attract at the same time. Bob MacDonald has http://drmacdonald.blogspot.com/2007/09/psalm-68.html drafted a diagram of the psalm. He consistently translates the verbs in Psalm 68:2-4 as indicatives. This has the advantage of making the psalm easier to pray in the modern age. Modern day people no less than the ancients pray unceasingly with regard to [insert a favorite nemesis]. Many of us desire nothing more than full humiliation for [insert a favorite nemesis]. But we live in a particularly duplicitous age, so it is not uncommon to seek to hide the fact from God and even ourselves. The heart on the sleeve we do not wear when we turn our thoughts to God. Our hearts pray, but they do not pray to God. Not so the ancients. They expressed their hopes of retribution to Gods face, no holding back. They imagined Gods pleasure in accomplishing it on their behalf. In so doing perhaps, they received the retribution they needed. Psalm 68 continues in verse 5 with a call to sing to God and celebrate who God is. In verses 6 and 7, God is described in very precise terms. I will discuss them in a forthcoming post. Here is Psalm 68:5: vIyrw lEalhIyM zm;Vrw vVmOw sOl;w lDrOkEb b;DoSrpwt* b;Vyh; cImw* woIlVzw lVpDnyw *text at variance with MT Sing to God, set his name to music! Pave the way for the Rider of the Clouds, set up for the sake of Yah, exult before his face. As Suzanne McCarthy http://englishbibles.blogspot.com/2007/09/psalm-68-part-3.html notes, English lacks an appropriate verb to translate Piel zmr. The sense of the original is nevertheless clear. The invitation is to make music the theme of which is to be Gods known characteristics (his name). The verb apparently covers both vocal and instrumental music. One can speak of making music of someones poetry in English, which almost fits. The translation I offer works off the idiom reflected in set your movies to music. The first verb of the second set of versets has been translated in a variety of ways. As Marvin Tate notes, The verb sll in the qal (as here) has limited usage in the OT (12 times), but is used of the action of building up a roadbed either literally (Isa 57:14; 62:10; Jer 18:15; 50:26; Prov 15:19; Job 19:12; 30:12; cf. Isa 40:3, where the noun mslh is used) or figuratively (Job 19:12; 30:12; Prov 15:19).[1] There is no justification for translating the qal of sllin a way that disagrees with the sense it has elsewhere in ancient Hebrew literature. The reference is most likely to preparations for the transit of the ark of the Lord. A sense of what was involved may be gained by reading the episode recounted in 2 Samuel 6:12-19. If Psalm 68 is read in its entirety after reading the 2 Samuel passage, a plausible context for the psalm will begin to take shape in ones imagination. Note especially 68:25-28 (24-27 in many translations). As I mentioned in a http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/09/when-the-face-o.html previous post, it is hard not to read Psalm 68 without being reminded of passages elsewhere in ancient Near Eastern literature. In particular, Psalm 68 shares a number of theological motifs with Ugaritic literature. Characteristics of Baal and Anat are transferred to the God of many names who is praised in Psalm 68. Baal is described in Ugaritic mythology as the Rider of the Clouds. He is the storm god, the rainmaker. Baal as such was feared and praised. This was disputed in ancient Israel. According to 1 Kings 18:20-40, YHVH, not Baal, is lord of the rain. It cannot be denied that Israelite worship appropriated imagery associated with Baal and other deities in praise of its God. The fact should not surprise. As Jeffrey Tigay notes, It is natural for the Bible to appropriate [Baal] imagery for the Lord, not only because He incorporates the powers of all the pagan deities, but because Israels geography made it so dependent on rain that it was one of the primary media for the exercise of His providence.[2] To be sure, MT must be emended to yield Rider of the Clouds (borbwt to borpwt). But p/binterchanges are well-attested. A majority of post-discovery-of-Ugaritic-literature translations render accordingly (RSV, REB, NJPSV, NAB, NJB, (T)NIV, NET, HCSB, NRSV, and CEV). Based on a phrase found later in the psalm (v 34) and in Deuteronomy 33:26, KJV in accordance with an exegetical tradition rendered him that rideth upon the heavens. This approximates the sense the phrase is now thought to have had based on the recurrence of an equivalent epithet for Baal in Ugaritic literature. If youre not familiar with Ugaritic literature, thats unfortunate, but help is available. If you have already purchased a suite of electronic resources, the best way to begin is to fully exploit the materials therein that present ancient Near Eastern texts in the original languages and/or in translation. For example, the standard bundle of aids to Bible study offered by Logos Software includes http://www.logos.com/products/details/1778 COS.[3] Annotated and fully searchable translations of a sample of Ugaritic texts are included. A number of passages in the Ugaritic mythological corpus furnish a background against which Psalm 68 is more easily understood. For example: KTU 1.19: I: 38-46 apunaka d?n?ilu mut rapai ya?luyu urpata bi ?ummi auni yari urpatu tam?ar? bi qi?i ?allu ya?lulu l ?anab?ma ?aba ?anati ya?ruku ba lu ?im?n r?kib urpati bal ?alli bal rabibi bal ?ara i taham?tima bal?ubani q?l ba li Then D?n? ilu man of Rapa u adjured the clouds: In the awful heat let it rain; let the clouds make rain in the summer, the dew drop dew on the grapes. Seven years Ba lu is lacking, eight, the Rider of the Clouds. No dew, no showers, no dilation from the deep, no goodly voice of Ba lu. KTU 1.2: IV: 7-9 wa an . k?aru wa ?as?su la ragamtu lka l zabuli ba li ?antu l r?kib urpati hatti Րbaka ba luma hatti Րbaka tim?a? hatti ta?ammit ?arrataka In answer Kothar wa-Hasis: Did I not tell you, to Prince Ba lu. I repeated to the Rider of the Clouds: Now, your enemy, Ba lu, now your enemy smash! Now vanquish your rival! KTU 1.3: III: 37-38 m?na Րbu yapa a l ba li ?arratu lr?kib urpati What enemy stood up to Ba lu, rival, to the Rider of Clouds? The best universities and seminaries offer Ugaritic as a graduate level course. Excellent grammars are now available and others are due to appear in the near future. I have a copy of the http://www.logos.com/products/details/2954 Ugaritic Library marketed by Logos. Used along with other available Logos resources, http://www.logos.com/products/details/1778 COS and http://www.logos.com/products/details/1780 DDD[4] in particular, it is not an exaggeration to describe it as a powerful research tool. The clause in Hebrew I vocalize and translate as set up for the sake of Yah is a notorious crux interpretum. It is usually translated the Lord is his name, but there is no justification for doing so. If one wants to retain the MT, it is only honest to translate in Yah (is) his name. But that doesnt make sense. The solution I offer retains the consonantal text and recovers a verset in semantic and syntactic parallelism with the preceding verset. On this reconstruction, setting up refers to preparations for the transit of the ark. The reconstructed verb is written defectively elsewhere in MT. The verb often means set up. The preposition b is attested with the meaning of on account of in Genesis 18:28; Deuteronomy 24:16; Isaiah 7:4; etc. MT vVmw seems to represent an assimilation to vVmwin 68:5 earlier. [1] Marvin E. Tate, Psalms 51-100 (WBC 20; Dallas: Word, 2002) 162. [2] Jeffrey Tigay, Deuteronomy (JPSTC; Philadelphia: Jewish Publication Society, 1996) 334. [3] The Context of Scripture: Canonical Compositions, Monumental Inscriptions and Archival Documents from the Biblical World (3 vols.; gen. ed. William W. Hallo; ass. ed. K. Lawson Younger, Jr.; Leiden: Brill, 1997, 2000, 2002). [4] Dictionary of Deities and Demons in the Bible (2d ed.; ed. Karel van der Toorn, Bob Becking and Pieter W. van der Horst; Leiden: Brill, 1999 [1996]). September 04, 2007 Comments My fascination with God's wrathful side comes down to this: either he is a big ogre like the Scriptures depict him and I just don't want to admit it, or Psalms like 68 are just a projection of the Jewish hatred of everyone but themselves. Option 1 results in a reevaluation of how I should perceive God. Option 2 results in a reevaluation of how I read and apply Scripture. Posted by: http://lingamish.wordpress.com/Lingamish | September 04, 2007 at 03:11 AM Or perhaps a God who takes delight in smashing those who produce orphans and widows among the people that call themselves his is not the same thing as an ogre. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | September 04, 2007 at 03:41 AM That's another possibility... Posted by: http://lingamish.wordpress.com/Lingamish | September 04, 2007 at 08:39 AM As I'm sure you know, Dahood wanted to read one or both of the occurrences of vmw as "his heaven" on the basis of a presumed linguistic association with smm and rkb 'rpt in KTU 1.3:39-40 (RSP I, 357 and elsewhere). I don't think this is supportable in the case of zm;Vrw vVmw, but it might work in the case of byh vmw. It is in parallel with sOl;w lDrOkEb b;DoSrpwt in Psalm 68:5. Perhaps one might translate this part of the verse: Pave the way for the Rider of the Clouds, On account of Yah of his heaven. Or the like. But then one seems to have a problem with the spelling of vmw. But that didn't seem to bother your teacher. Unless we want to further emend the text, I take "his heaven" to mean "the Rider of the Cloud's heaven." I'm not so sure how hard I would argue for this. There are several problems. But I thought I'd throw it out for the sake of discussion. Posted by: http://www.telecomtally.com/blog/Duane | September 04, 2007 at 11:15 AM Thanks, Duane, for your comments. byh vmw certainly is a difficult phrase. Dahood messed with the masoretic vocalization if he saw a need for it, but hardly ever emended the consonantal text. My own preference is to trust the vocalization more often than he did. But I think his caution about emending the consonantal text is commendable. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | September 04, 2007 at 11:57 AM I didn't mean to imply that Dahood emended the consonantal text. He didn't. I only wanted to say that maybe he should have if he wanted to preserve his understanding. Posted by: http://www.telecomtally.com/blog/Duane | September 04, 2007 at 12:23 PMP Images of God in Psalm 68.6-7 Lingamish claims the God of Psalm 68 is a nasty ogre. Or, at the very least, those who have sung this psalm down through the ages that would be Jews and Christians have nasty ideas about God. The God we worship, if we worship a God, is not like this at all. Before a final decision is made on the matter, it might be helpful to read the Psalm sequentially. In this psalm as in most, one subsection of the whole sets the stage for the next. Verses 6-7 celebrate who God is by means of a series of concrete images: 6 aSbIy ytwmIyM wdyN aAlVmDnwt aTlhIyM b;ImVowN qdvOw 4 7 aTlhIyM mwvIyb yjIydyM b;AytDh mwxIya aSsIyryM b;Ak;wvDrwt aAKJ swrryM vDkVnw xVjIyjDh Father of the fatherless, champion of widows, God is in his holy habitation. God, who resettles the homeless to homes; who releases prisoners-of-war to fertile places, and opponents settle a parched land. The speaking voice of Psalm 68 comes across as a worship leader. He or she[1] http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/09/when-the-face-o.html begins by praying for Gods intervention. Life is described as a war zone, not because the psalmist wishes for war, I would argue, but because that was the reality faced. In my view, no one has the right to judge this psalm except from the perspective of a shocked nation which has just experienced a Pearl Harbor or a 9/11. The psalmist prays for Gods intervention because she is convinced that should God arise and his face fill the horizon, the enemy will no longer have the upper hand and a defeated people will once again have reason to rejoice. http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/09/the-rider-of-th.html Next, the worship leader summons those gathered to sing out to God and celebrate who he is. What gives the celebration bite is that it is counter-factual to reality but expressive of the nations deepest hopes and values evidence to the contrary notwithstanding. The summons, as usual in the Psalms, is followed by execution thereof. The war has produced an unbearable number of orphans and widows. But God is the father of the fatherless, and the champion of widows. Many have been deprived of their homes; God will resettle them. Prisoners-of-war have been taken; God will deliver them and assign them fertile places; the adversaries in war, who now occupy land formerly within the domain of the nation, will be forced to inhabit a parched land. In my next post, I will discuss the phrases of Psalm 68:6-7 one by one. [1] I wouldnt exclude by any means that the speaker is a woman. For what its worth, the persona of the speaker seems feminine to me. September 04, 2007 comments Hi John, I have just posted my translation of these verses. I have taken a different approach to verse 7a. Instead of "the homeless to homes" I have translated "to the childless children". What do you think? Posted by: http://englishbibles.blogspot.com/Suzanne | September 05, 2007 at 01:02 AM Hi Suzanne, I'm getting there. Ps 113:9 might be taken to confirm your interpretation. But you might want to take a look at Hosea 11:11; Ps 107:36; Jer 32:37, and Ezek 36:11. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | The Beautiful Spoils of War: Psalm 68.12-19 The Psalm 68 blogabout continues. Indefatigable http://englishbibles.blogspot.com/2007/09/ps-68-part-10.html Suzanne is playing catch as catch can. I really like the attention to the history of translation. http://lingamish.wordpress.com/2007/09/18/psalm-68-vassals-all/Lingamish weaves the psalm into his family devotions. http://drmacdonald.blogspot.com/2007/09/ah-bright-wings.html Bob references a favorite poet of mine, Gerard Manley Hopkins, and catches an example of onomatopeia. http://www.heardworld.com/higgaion/?p=757 Chris Heard, as usual, makes a number of astute observations. As I remarked in a comment to Chriss post, I think a case can be made for suggesting that a procession of God out into the battlefield, and sundry other related events on the field of battle, are recounted in Psalm 68, which was, once upon a time, sung as accompaniment along the course of a cultic parade. In this cultic setting, the particular details of the victory recounted, which seem to relate to the Bashan region (the Golan Heights region and neighboring territory, in terms of current geography), like the bombs bursting in air of a well-known piece of Americana, become archetypal. They retain and lose their specificity at the same time. Ps 68 is a celebration of a victory seen as the final outcome of the theophany recounted in its opening lines. In this segment of the poem, a subsection composed of twelve lines in accordance with standard compositional technique as I understand it, the retreat of the enemy and the sharing of the spoil are recounted first. The battle is then described in epic terms as a battle between two mountain ranges and the gods that inhabit them: mount Bashan and its gods, and mount Sinai and the One who dwells there. Gods chariots are described as numbering in the tens of thousands. The reference appears to be to heavenly chariots, on a par with the chariots of fire glimpsed by the prophet Elisha (2 Kings 6:17). Finally, God is described as the one who ascends on high - in the Bashan highlands, one assumes based on context -takes captives, receives tribute, and takes up residence (this last detail is uncertain, but is a reasonable guess). Im reminded of passages in Isaiah, in particular, Isa 59:15b-20 and 63:1-6; and of other psalms, in particular, Ps 76. In response to a footnote by Chris, which I almost missed its in such small print, I dont expect many people to show an interest in the quantitative aspects of ancient Hebrew poetry. After all, you dont have to know a thing about music theory and music comp to appreciate Bachs music. You dont even have to know how to read music. For most people, its why bother. Still, the attempt to understand the prosody of ancient Hebrew verse is a legitimate endeavor. If the prosody of the texts were understood in detail, the knowledge would serve as a guide, one among many, in the task of interpretation. I think Im on to something, but of course, so have others before me. My hope is that as others engage the working hypothesis Ive developed, it will be refined and become a useful tool for many. Here is Psalm 68:12-19, bisected into two subunits, in Hebrew and in English translation: aSdOny yt;RN_amRr hAmVbAcVrwt xDbDa rb mAlVkEy xVbDawt yd;OdwN yd;OdwN wnwt b;Ayt t;VjAl;Eq vDlDl aIM_t;IvVk;VbwN b;EyN vVpAt;DyM k;AnpEy ywnh njVpDh bAk;RsRP waRbVrwtRyhD b;Iyrqrq jDrwX b;VpDrc vAd;y mVlDkIyM b;VhIt;OvvRlRg* b;VxAlVmwN *MT emended; cf. BHS. The Lord bestows the promise,[1] the women who bear the news are a great host. Kings of armies run away, run away, and the housewife shares in the spoils, even you who dwell among sheepfolds: wings of a dove, sheathed with silver, with pinions of shining gold, when Shaddai scattered kings, when snow crashed down on Zalmon. hAr_aTlhIyM hAr_b;DvDN hAr gɁbVnnyM hAr_b;DvDN lDm;Dh t;VrxVdwN hDryM gɁbVnnyM hDhDr jDmAd aTlhIyM lVvIbVt;Ow aAP_yhwh yvVk;ON lDnxAj rkRb aTlhIyM rb;OtAyM aAlVpEy vInaDN aSdOny bDM sIyny b;Aq;Odv oDlIytD lAm;DrwM vDbIytD vRbIy lDqjVt;D mAt;Dnwt b;DaDdM waAP swrryM lIvVk;ON yh; aTlhIyM O mount of gods, mount Bashan, o mount of many peaks, mount Bashan; why are you hostile, o mount of many peaks toward the mount desired by God for his dwelling; where YHVH dwells in perpetuity? The chariots of God are myriads, thousands in abundance. The Lord is among them, Sinai in holiness! You ascended the heights, you took captives; You received the tribute of men, of those adverse to the abiding of God Yah. [1] Cf. Ps 77:9. September 19, 2007 Comments I think I like the emendation of the text - can you elaborate more on your reasoning - especially as related to the prosody. What I am seeing is a missing letter restored - right? What I would expect as reasoning is: a conformity to your general rule, and some confirming pattern elsewhere in the psalm itself. Posted by: http://drmacdonald.blogspot.com/Bob MacDonald | September 19, 2007 at 09:20 AM The proposed emendation presupposes a haplography of one letter, you're right. Emendations metri causa used to be common, but are rightly avoided today. If MT is retained in 68:15, it is treatable as tripartite. BHS treats it thus in its printed text (but note the apparatus). Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | September 19, 2007 at 09:45 AM Wings and pinions, kings and snow. Hidden symbols we'd like to know. Posted by: http://lingamish.wordpress.com/Lingamish | September 19, 2007 at 11:56 AM I don't know of any special symbolism, but 68:14b (Hebrew numbering) will click with most readers better if they first read Judges 5:30; and 68:15 after reading 2 Sam 23:20; Ps 68:15; not to mention Josh 10:12-13; Judg 5:20-21; Hab 3; Pss 29, 104; Isa 30:30. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | September 19, 2007 at 12:22 PM Phew. That's a lot of homework. Thanks... Posted by: http://lingamish.wordpress.com/Lingamish | September 19, 2007 at 01:06 PM You're right, I piled on too many texts. My basic point with regard to the battle and the snowstorm is that when God rumbles in the Bible, nature joins in. Ps 104: 32, specifically; Hab 3:3-7, but especially verse 10. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | September 19, 2007 at 01:36 PM Very true. The snow image is suggestive of many things: the kings fell like snow, white bones on the black mountain, the spoils of war scattered as the defeated flee, and simply a very poetic image akin to the 2 Sam. verse you referenced. Was it meant to suggest one of those things or all? We probably can't tell but that's one of the things that makes AHP fun. Posted by: http://lingamish.wordpress.com/Lingamish | September 19, 2007 at 11:57 PM5 Stop the world, I want to get off: The end of history according to the Hebrew Bible History is an arena of destruction. In that arena, one nation supplants another. Empires rise and fall. Do you like history? Why would you? History is the stomping ground of tyrants. It is littered with killing fields. In the days of Isaiah the prophet and King Hezekiah, an imperial power went on an annual rampage of destruction. The name of that power: Assyria. Its ultimate goal: the extension of its control over the entire world. Resistance to Assyrias designs was met with implacable violence. The violence was glorified by the Assyrians in wall-reliefs that lined their palaces. Royal inscriptions report the rulers self-glorification through first person accounts of his military exploits. On the one hand, Isaiah understood the havoc Assyria wreaked on the world and on the kingdoms of Israel and Judah, his own people, to be just desert for a general breakdown of values. Wherever Isaiah looked, among his own people first of all, he saw favor shown to the wicked and a failure to protect the wretched and needy. He saw one nation prevailing over another through acts of war and savagery. According to Isaiah, Assyria was a club in Gods hand. At the conclusion of a terrible cycle of violence, but only at its conclusion, Isaiah imagined the possibility of a new and hopeful beginning. These convictions inform key passages like Isa 6; 1:21-26+2:2-5; and, post-destruction, Isa 1:2-20. Forged on the anvil of the experience of oppression, the theological coordinates which made sense of the destructive dynamic of history are stated in Psalm 82: aTlhIyM nxDb b;AoSdt_aEl b;Vqrb aTlhIyM yvVpOf oAd_mDtAy t;IvVpVfwoDwl wpVny rvDoIyM t;IcVaw vIpVfwdl wytwM oDny wrv hAxVd;yqw pAl;Vfwdl waRbVywN mIyd rvDoIyM hAxIylw la ydow wla ybIynw b;AjSvEkDh ytVhAl;Dkw ym;wfw k;Dl_mwsVdy aDrX aSnyaDmArt;Iy aTlhIyM aAt;RM wbVny oRlVywN k;Ul;VkRM aDkEN k;VaDdM t;VmwtwN wkVaAjAd hAcDryM t;IpOlw qwmDh aTlhIyM vDpVfDh hDaDrX k;Iy_aAt;Dh tInjAl b;VkOlhAgɿwyM God stands up in the divine assembly; among the gods he pronounces judgment: How long will you judge perversely, showing favor to the wicked? Judge the wretched and the orphan, vindicate the lowly and the poor! Rescue the wretched and the needy, snatch them from the clutches of the wicked! They do not get it, they do not understand. They wander about in darkness. All the earths foundations totter. I had thought: You are gods, sons of the most High, all of you. Rather you shall die like human kind, you shall fall like any prince. Rise up, O God! Judge the earth! Its you who must inherit all the nations. If the gods fall, the nations fall with them. But if God is to rule over all, who will be Gods viceroy on earth? The traditional answer, in a thousand variations, has always been the Messiah. According to Jeromes translation of Haggai 2:7, based perhaps on a Jewish tradition, he is the desire of all the nations. In the irreplaceable words of the King James Version: And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the LORD of hosts. The above translation of Psalm 82 draws heavily on NJPSV. The lineation and strophic structure of the poem are transparent. The short 2:2 lines in a context of 3:3 lines slow down the tempo and arrest the reader in the middle of the poem they do not get it / they do not understand and at its conclusion: Rise up, O God! / Judge the earth! / Its you who must inherit / all the nations. The tempo of a poem is no small thing. It doesnt hurt to capture it in translation. To be continued. December 11, 2007 Comments john-- thanks. this begins to answer some of my 'plausible speculation' questions about dating and hearer/reader perception i asked in my essay about isaiah 2:2-5. i've been following your sweeney/jim west/john hobbins discussion about dating these texts. it seems to me that the 'eutopic messiah expectation' in isaiah 2:2-5 would have to be late enough that all of the 'line of david' kings were dead, and that no one actually living and famous would be expected to take the throne ('be anointed'), before the messianic tradition would seriously take off. wouldn't that put it late in the 6th c bce, after the fall of the temple? and how soon after the fall would this messianic expectation reach the maturity shown in isaiah? it seems rude to expect a messiah earlier than that, when there's an actual heir living. just thinking... peace-- scott Posted by: http://agnosticlectionary.blogspot.com/scott gray | December 11, 2007 at 05:13 PM Scott, it's good to hear from you. The passage you refer to, Isa 2:2-5, is definitely eutopic and yet does not refer to eutopic change in terms of the monarchy. Is that because the text is post-monarchic? That's possible. But I believe, as do others, that 2:2-5 is the original conclusion of 1:21-26 (for text and translation, see the links provided in the text index of this site). Read as a unit, 1:21-26+2:2-5 contains a messianic element, though it is not central, and does not presuppose that the monarchy has lapsed. Quite the contrary. Eutopic visions and a flourishing monarchy can go hand in hand. Consider Virgil's Fourth Eclogue. Eutopic visions and a dysfunctional monarchy can go hand in hand. The so-called Akkadian apocalypses, Daniel, 4 Ezra, 2 Baruch, Revelation, the Sybilline oracle tradition, reflect this. The eutopic vision of the monarchy in Israel has roots in it cultic celebration. Consider Psalm 72, the basis of James Montgomery's Hail to the Lord's Anointed, a fabulous hymn, especially if you know what kind of person Montgomery was (a radical democrat, a utopist who practiced what he preached, a missionary kid, and extraordinary poet). A prophet might honor a king at his accession by prefiguring the shape of his reign in messianic colors. To my mind, that is the Sitz im Leben of a text like Isa 9:2-7, which some refer to Hezekiah, and others to Josiah. In times and places that longed for the dominion of a Lord not of this world, a full-fledged messianic reading of this text and others like it took many forms. The expectations of a book like Daniel were conflated with those of a book like Isaiah, which includes 9:2-6 and 11:1-16 but also 32:1-5, 15-20; not to mention a text like 49:1-6, which invests a vanguard of the nation, not an individual, with a messianic role. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | December 11, 2007 at 09:45 PM john thanks once again for an interesting post, and your enlightening comments. a slight sidepath, if its ok. when read as a unit, isaiah 1:21-26 + 2:2-5 is a different beast, isnt it? the isaiah 1:21-26 portion doesnt show up in the sunday lectionary at all, so the average church goer never hears it. (we have, in season, 7000 adults attend mass on a weekend, and only 200 people who attend weekday mass, so i tend not to include the daily readings in my what makes up the lectionaryfiguring, since only 2 % or so of the assembly hears them). so when the lectionary only includes isaiah 2:2-5, the lectionary compilers have made a decision about the connection of these two passages (there isnt one, or it isnt important, or it doesnt support typology). and i guess thats not suprising, because one of the lectionarys presuppositions is the typology criticism approach, that of old testament and new testament. the isaiah 2:2-5 reading has evolved (unfolded) for the lectionary editors into a eutopia associated with parousia, jesus second coming, instead of its original hebrew messianic intent. regarding the other isaiah passages you sited: 9:2-7, shows up at the christmas midnight readings; 11:1-6 in the advent readings of year a; 32:1-5 + 15-20 not at all; and 49:1-6 shows on ordinary 2, year a (soon after epiphany) and again for the feast day of the nativity of john the baptist. so we do see some variety of these messianic visions, but i think all are intended typologically. its one of the drawbacks of the lectionaryit becomes the new canon. and unless the homilist ties isaiah 1:21-26 to 2:2-5 deliberately in his(!! roman catholic) homily, it is only the typological understanding that the assembly hears about. peace-- scott Posted by: http://agnosticlectionary.blogspot.com/scott gray | December 12, 2007 at 09:58 AM Thank you, Scott, for taking a look at the readings of this season's lectionary from a fresh perspective. I'm not against a typological reading of the Hebrew Bible. Far from it. It's what we see at Qumran and in rabbinic Judaism. It appealed no less to the Jews who wrote the New Testament, and has appealed to Christians ever since. Some kinds of literature, apocalyptic then and science fiction now, is designed to be read typologically. But the recovery of a text's original sense is an act of spiritual and intellectual devotion. A text's original sense and its typological sense - both can inspire and inform a contemporary reading. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | December 12, 2007 at 10:13 AM I like your translation. I compared it to the ESV and I preferred yours at many points. One question: you seem to move freely between verbal equivalence and dynamic equivalence ("they don't get it"). I take it you don't have a problem with being inconsistent in this way? Or perhaps I am mischaracterizing what you're setting out to do. Posted by: http://blogos.ca/Stephen (aka Q) | December 12, 2007 at 01:50 PM Thanks for the encouragement, Stephen, vis-a-vis my efforts at translation. My ideal reader at the moment is a cross between you, Elshaddai Edwards, Wayne Leman, and David Ker. Am I inconsistent? Don't blame me, blame my ideal reader. Especially . . . Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | December 12, 2007 at 02:33 PM Psalm 100: A Thanksgiving Psalm Its a winter wonderland in Wisconsin. The sun is shining. Brilliant white snow dusts the ground. My church's fellowship hall is filled with the fragrance of turkey and pumpkin pie. A community supper is in preparation for families in need. I will enjoy celebrating the holiday with them. Below the fold, I present the text, a translation, and notes to Psalm 100, a quintessential psalm of thanksgiving. A merry Thanksgiving to all! mIzmwr lVtwdh 1 hDryow lAyhwh k;OlhDaDrX 2 oIbVdw aRt_yhwh b;VcImVjDh b;Oaw lVpDnyw b;Irnnh 3 d;ow k;Iy_yhwh hwa aTlhIyM hwaoDcDnw wlw aSnjVnw oAm;Ow wxOaN mAroIytOw 4 b;Oaw vVoDryw b;Vtwdh jSxErOtDyw b;ItVhIl;Dh hwdwlw b;Drkw vVmOw 5 k;Iy_fwb yhwh lVowlDM jAsVd;Ow woAdd;Or_wdOr aTmwntOw A psalm of acclamation. 1 Shout to yhwh, o land entire! 2 Worship yhwh with gladness, come before him with singing! 3 Know that yhwh, he is God! It is he that made us, and we are his, his people, the sheep of his pasture. 4 Come into his gates with acclamation, his courts with praise! Acclaim him, bless his name! 5 For yhwh is good, his kindness everlasting, his faithfulness for all generations. Ancient Israel gave thanks through acclamation. The verb in question, the Hiphil of ydh, is usually translated give thanks or confess depending on context. If the object of the verb is a person, give thanks, laud, praise appears in translation. If the object is Gods name, confess, praise appears. If sin is the object, confess is used. I prefer acclaim, praise as translation equivalents in all cases but the last. Acclaim and confess highlight the fact that speech is involved. Verbal acclamation of yhwh was part of a kinesthetic act of worship. You shout. You whoop it up. You process into Gods presence. Hasidic Jews and charismatic Christians know this. Others approach worship as if they were brains on a stick. The prosody of the psalm follows a pattern. Two short strophes of two lines each (verses 1-2 and 3) are capped by a long strophe (verses 4-5). Across lines and versets, progressive lengthening is also evident. Progressive lengthening is a recurrent prosodic trope in this psalm. 2:2 is followed by 3:3 (verses 1-2). 2:2 is followed by (2:2):3 (verse 3). 2:2 is capped by a 3 (verse 5). The monotony of the recurrence of the trope is broken in verse 4a, where 3 is followed by 2. The psalm begins and ends with an invitation to praise (verses 1-2 and 4-5). The middle imperative in a sequence of imperatives which structures the psalm, expresses the purpose of ecstatic praise: to know that yhwh is God, and that we are his people. How do we know? We know kinesthetically. It might not be accidental that there are exactly seven imperatives in 3:1:3 format. Here is the structure of the whole (o stands for an intervening prosodic word) I differ in detail, but not fundamentally, with the analysis of Luis Alonso Schkel and Cecilia Carniti: Shout o o o o worship o o come o o Know o o o o o o o o o o Come o o o o acclaim o bless o For-o o o o o o o The second sequence is shorter by a third than the first: 21:16, equal to 3:2 at the line level. Note that the second sequence mimics but also differs from the first sequence. Symmetry combined with asymmetry: that is the name of the game in poetry. Psalm 100 is an invitation to the entire nation to give thanks. kl_harXis often mistranslated in verse 1 with all the earth. More probably, here and in various contexts elsewhere, the phrase means all the land. The question deserves a thorough treatment I cannot offer here. How does my prosodic analysis differ from others? In the past, scansion of this psalm has involved a fundamental inconsistency. Versets of two prosodic words each have been posited here and there. For example, Fokkelman analyzes verses 4b and 5a as pairs of two-beat versets. Robert Alter does likewise in his translation. Inconsistently, neither does the same in verse 3. The case of verse 1 is not clear. I stress kl; it might also be left unstressed, in which case verses 1-2 would form a single tripartite line. Bibliography Luis Alonso Schkel and Cecilia Carniti, Salmos (2 vols.; Estella: Verbo Divino, 1992-93; It. tr. I salmi [tr. and ed. Antonio Nepi; 2 vols.; ComBib, Rome: Borla, 1991-93]; Port. tr. Salmos [tr. Joo Rezende Costa; 2 vols.; So Paulo: Paulus, 1996-1998]). Robert Alter, Psalms: A Translation with Commentary (New York: Norton, 2007). Jan P. Fokkelman, The Psalms in Form: The Hebrew Psalter in its Poetic Shape (Tools for Biblical Studies 4; Leiden: Deo, 2002). November 22, 2007 Psalm 137: This is the Word of the Lord Psalm 137 is the talk of the web. See http://lingamish.wordpress.com/2007/10/06/psalm-137-a-dash-of-theodicy/#comments this post by Lingamish for discussion and links. Henry Neufeld widens the net http://www.deepbiblestudy.net/?p=259 further. In this post, I affix four theses to the Wittenberg door of cyberspace concerning Psalm 137. It is my view that this psalm all of it, including its last verses is a snapshot of the pulsating heart of faith under fire and that anyone who thinks they possess a faith that has no need to embrace this psalm - all of it - has either had a life empty of Job-like suffering or has yet to apply the Socratic dictum Know thyself! to themselves. (1)The last two verses of Psalm 137 are often regarded as an erratic mass in the larger structure of the canon of scripture. Those who desire to surgically remove these verses from the canon do not seem to realize that their scalpel will need to cut wide and deep elsewhere in scripture to remove the thorn of Ps 137:8-9 from their comfortable flesh. A short list of other texts whose cry for justice is just as vehement, or more so, than that of Ps 137:8-9: Isa 13-14; 47; Jer 50-51; Habakkuk (regarding Babylon); Isa 63:1-6; Lam 4:21-22; Ezek 25:12-14; Jer 49:7-22; Obad; Mal 1:2-5 (regarding Edom); Pss 74 and 79 (regarding Babylon and its allies); Isa 10:5-34; 14:24-27; Nahum (regarding Assyria); 1 Macc 2:68 (regarding the regime of Antiochus Epiphanes); Revelation 17:1-19:10 (regarding Babylon in the archetypal sense, and, specifically, the Roman Empire). Ah, you say, but my gentle Jesus, meek and mild, knew nothing of such vehemence. Fools! Have you not read Luke 6:24-25: Woe to you who are rich; you have had your time of consolation! Woe to you who are well-fed; you will be hungry! Woe to you who laugh now: you will mourn and weep! (2)The last two verses of Psalm 137 cry out for proportional retribution. Small potatoes. Psalm 79 cries out for sevenfold retribution. Revelation 18:4-7a ups the ante in two ways. First of all, it does not leave the retribution to God. In that text, Godleaves it to his people to execute twofold retribution on Babylon the Great: My people, come out of her, lest you participate in her sins, and lest you share her suffering. For her sins have reached to heaven, and God has remembered her crimes. Render to her as she has rendered, and repay her double for what she has done. In the cup from which she poured, pour a double portion. As she glorified herself and lived luxuriously, give her a like measure of torment and grief.[1] The horrifying conclusion of Psalm 137 is not as vehement as these texts. Yet all are to be embraced as legitimate children of faith under fire. Perhaps, in a moment of calm, one will do well to sing a lullaby to these children and lay them down to sleep. Perhaps, in other moments, it is the believers duty to understand what it means to pay back Babylon twofold for the evil she has done, to give the devil incarnate of worldly power torment and grief for all he has done to the least of these my brethren. (3)Psalm 137, all of it, is the bloody squealing child of a people that found itself cut off from everything it loved. Why is this so hard to grasp? In the immortal words of http://en.wikipedia.org/wiki/Salvatore_Quasimodo Salvatore Quasimodo: E come potevamo noi cantare con il piede straniero sopra il cuore, tra i morti abbandonati nelle piazze, sullerba dura di ghiaccio, al lamento dagnello dei fanciulli, allurlo nero della madre che andava incontro al figlio crocifisso sul palo del telegrafo? Alle fronde dei salici, per voto, anche le nostre cetre appese: oscillavano lievi al triste vento.[2] (4)As Gianfranco Ravasi put it: Psalm 137 unites pain and ferocity; melancholic tenderness and passion; intense love for Zion and liturgical imprecation against enemies; a melodic ode of hope and an implacable, violent, savage, march to war. Two heterogeneous registers harmonically fused by Old Testament poetry and faith.[3] Whence this harmonic fusion? The tormented soul of the children of Sarah and Abraham who inhabited the gulag archipelago of the Babylonians following the destruction of Jerusalem. If you are unable to look into the mirror of that soul and see a reflection of your own, the whole Bible, not just Psalm 137, is a closed book for you. It was not easy for me to write up these theses. The juice from which they come has been stewing in my gut for decades. Ever since I walked down State Street in Madison as a young lad after peace demonstrators trashed it. Ever since I watched the Vietnam War on television night after night, the blood spattering the screen, and then my youthful dreams. Ever since I was a militant in the peace movement of the early 1980s, and blocked the construction of the cruise missile base in Comiso, Sicily, along with hundreds of other demonstrators from across Europe, and led Bible studies on Revelation 18 in Italian and English in the cool evenings between the daytime blockades (what a spiritually hungry congregation I had: Italian anarchists from Lazio and Naples, German and Italian Protestants, and Catholic youth from Veneto brought down by their pro-Soviet priests): we longed for the Babylons of this world to fall since then, one has fallen, but seeks to raise its ugly head again; smaller Babylons, too, have bit the dust, but as for the other, in whose gut I live, we continue to act and pray for its demise according to the clear teaching of the last book of the Christian canon. And, finally, ever since I wrote my thesis for the Waldensian Theological Seminary in Rome on imperialism as a locus theologicus in the book of Isaiah. In that thesis, however, I did not find the courage to say the things I said above. I thought I might horrify people. I suppose I have. [1] My translation adapts that of David Aune, whose comment on Rev 17:1-19:10 is essential reading for those who wish to understand: Revelation 17-22 (WBC 52C; Nashville: Thomas Nelson, 1998) 905-1040. [2] And how could we sing / with the foot of the stranger on our heart / among the abandoned dead in the public squares, / on the hard grass of ice, / to the lambs lament of children, / to the black wail of the mother / who went to find her son / crucified on a telegraph pole? / In the fronds of weeping willows, by oath, / our harps also appended: / they oscillated gently in the sad breeze. (My translation.) Quasimodo evokes events of the occupation of Italy by German fascists. [3] Gianfranco Ravasi, Il libro dei Salmi: commento e attualizzazione (3 vols.; Lettura pastorale della Bibbia; Bologna: Edizioni Dehoniane, 1981, 1983, 1984) 3: 745-770; 754 (my translation). October 07, 2007 Comments John, thank you for this, it must have been hard to write. I need to think it through some more - I've often wished passages like this were removed from the canon, even though I believe that wrong! God bless, Tim Posted by: http://bigbible.org/audio-bible/Tim | October 07, 2007 at 12:14 PM Molto bene, amico. Posted by: http://lingamish.wordpress.com/Lingamish | October 07, 2007 at 03:01 PM Remember that every word of the Hebrew Tanakh is inspired :-) What people reap, that is what they will sow. In the prophet Obadiah, we read of the terrible cruelty which the people of Edom did to their brethren. Psalm 137 is only saying to do back to them, what they did to the children of Israel without mercy. Posted by: http://allthingshebrew.com/tanakhlessons.php Hebrew Student | June 19, 2009 at 10:46 AM0 Psalm 137: A New Translation The translation offered below is designed to enhance appreciation of the poetry and prosody of the underlying Hebrew text. Unobtrusive differences in the use of blank spacing define stress units, versets, lines, strophes, and stanzas. A verset of two to three stress units is given a line of its own, with stress units marked by differences in the use of spacing. A line of two to three versets is set off from contiguous lines by an empty line of miminal dimensions. Minimal use of capitalization and punctuation is intentional. Capitalization marks the onset of a strophe as defined in the general rule.[1] The goal has been to furnish a global approximation of the poetry and prosody of the Hebrew text, even if the results are necessarily piecemeal. The rich texture of the original cannot be mapped onto a translation except in fits and starts. I sometimes retain, in imitation of the Hebrew, examples of enallage, chiasm, ellipsis, and inversion which perforce result in a less idiomatic rendering. My thanks to David Curzon for going over a draft of this translation, and for helping me to avoid unnecessary archaisms and awkward expressions. Psalm 137 Bytherivers of Babylon there wesat andwept whenweremembered Zion onthewillows initsmidst wehung ourlyres forthere ourcaptors demanded wordsofsong ourmockers mirth sing forus asong of Zion how canwesing asongof YHVH onforeign soil? If Iforgetyou, Jerusalem letmyrighthand wither letmytongue cleave tomypalate if Idonot rememberyou if I donotset Jerusalem abovemyhighest delight Remember, YHVH, against theEdomites thatday of Jerusalem whentheysaid, laybare, laybare thefoundation ofit LovelyBabylon, thedoomed howhappy hewhorewards you withtheportion youapportioned us howhappy hewhoseizes anddashes yourinfants againsttherock [1] The general rule: ancient Hebrew verse is confined within a system of twos and threes: two to three stress units make up a verset; two to three versets a poetic line; two to three lines a strophe; two to three strophes a stanza; two to three stanzas a section; and two to three sections a poem, or an extensive section thereof. October 07, 2007 Job 28: A Poem about Two Kinds of Wisdom The book of Job poses great challenges to a modern interpreter. Its structure and plot require a powerful imagination to make sense of them. Those who think the book is rhetorically persuasive in its present form, and that Job 28 is appropriate on Jobs lips at the juncture in which it is found in the unfolding drama the book lays out, are rare birds. I happen to belong to that number. Interpreters who discern unity and design in the book of Job as we know it run the same risk as those who do not: that of imposing on the book a set of expectations that have little or nothing to do with the intentions of the author of the book which begins and concludes with prose narrative, and contains speeches by Job, three friends, Elihu, and God in an order and according to a logic that have generally defied explanation. In a series of posts on Job 28, I will address several issues of interest to readers of the book and students of ancient Hebrew literature. The first: macrostructural clues to the argumentative flow of the whole. The second: gender-accurate translation of its contents. The third: Job 28s place in the plot design of Job 1-42. The series is written as a kind of thank-you note to Dave Beldman for keeping an excellent http://beldmandave.blogspot.com/blog. Among his interests are Psalms and Job in the Hebrew Bible. October 25, 2007 Comments Thank you For this High Quality Search Accessible Site! Posted by: http://poetrycreator.blogspot.com/Joe Gelb | October 26, 2007 at 03:20 AM < blushing and embarrassed that he has not written anything close to "excellent" on his blog in quite some time > I am of course honoured and looking forward to following these posts, after all, you know, rare birds like us need to flock together! Posted by: http://beldmandave.blogspot.com/dave b | October 26, 2007 at 10:01 AM I'm looking forward to that. I wonder what kind of wisdom Job thought was hidden. He believed that the fear of the LORD was wisdom, and yet he thought that wisdom was hidden. I think he believed that the way to live was obvious, but the way God made the world and does things (which includes Job's suffering) is a mystery. Posted by: http://jamesbradfordpate.blogspot.com/James Pate | October 26, 2007 at 04:32 PM I fall into that camp too! Posted by: Ros | October 26, 2007 at 10:39 PM The Macrostructure of Job 28 http://lingamish.wordpress.com/2007/10/21/what-the-therefore-isnt-there-for/Lingamish and I are having a contest to see who can write the most difficult prose. How many times can we send our readers to a dictionary or search engine in the course of reading a post? With this post, as originally written, I probably won hands down. Ive now rewritten it in a less daunting style and have added links that explain technical language. Almost all translations of the Hebrew Bible subdivide the text into verses according to the tradition preserved in http://biblical-studies.ca/blog/wp/2006/07/11/hebrew-witnesses-to-the-text-of-the-old-testament-tchb-3/masoretic texts, and into chapters according to a refinement of earlier efforts at macrodivision of the Vulgate by http://www.britannia.com/bios/abofc/slangton.html Stephen Langton.[1] The division of the text of the Bible into chapters and verses is not ancient - the hybrid system is first attested in a manuscript dated to 1519 of Isaac Nathan's concordance of the Hebrew Bible, the first ever, compiled in 1437-45 - but is still deserving of respect. I may discuss the origins of the system in greater detail at a future time. Much of what one reads in the manuals regarding these topics is misleading or outright false. On occasion, the traditional division into verses or chapters seems off-base. Where translators feel that is the case, an alternative division thought to reflect the correct understanding of the text is instantiated by formatting of some kind. It is easy not to notice that a translation is going against the traditional chapter and verse divisions it normally follows. The fact is seldom if ever brought to the attention of the reader in a footnote. Masoretic manuscripts of the Hebrew Bible also divide the text into open and closed sections (pisqot or parashiyyot) marked by p and s, respectively. Open sections mark more important subdivisions than closed sections. The manuscripts do not always agree among themselves on section divisions. One authoritative codex may contain more sections than another; an open section in one may appear as a closed section in another. For example, Isaiah 1 is divided into 4 closed sections (after 1:9, 17, 20, and 31) and 1 open section (after 1:23) in http://en.wikipedia.org/wiki/Leningrad_Codex Codex Leningradensis (L). It is divided into 3 closed (after 1:17, 23, and 31) and 2 open sections (after 1:9 and 20) in the http://aleppocodex.org/Aleppo Codex (A). Division into sections (pisqot) is attested in Hebrew and Greek manuscripts dating before the current era. Not so the division into verses (pesuqim). Traditionally, the Torah is divided into still larger units in accordance with communal practices of http://www.ecusa.anglican.org/19625_14662_ENG_HTM.htm lectio continua: 53 or 54 lections (parashot) in the annual lectionary cycle with origins in late antique Babylonia; generally 154 but sometimes 141, 167, or even 175 lections (sedarim) in the triennial cycle that was current in antique Palestine. For example, Genesis 1:1-6:8 consists of 1 parasha-lection; 4 sedarim-lections (1:1-2:3; 2:4-3:21; 3:22-4:26; 5:1-6:8); 24 pisqot-sections (14 open and 10 closed sections); and 146 pesuqim-verses. Our chapter divisions do not always coincide with lection divisions or even with section divisions. The Prophets and the Writings are also divided into sedarim in some manuscripts. Selections from the Prophets referred to as haftarot and read in conjunction with lections from the Torah attest to another set of traditional macrodivisions. It is a shame that the traditional division of the text into pisqot, parashot, sedarim, and haftarot are not recorded in most editions of the Bible in translation. Even NJPSV fails to record the pisqot and the sedarim indications of its base (L). All four traditions of macrodivision are more ancient than the division of the text into verses and chapters. In the study Bible of my dreams, the Hebrew tradition of division into pisqot, parashot, sedarim, haftarot, and pesuqim, the Greek tradition of division into pericopes, and the Latin tradition of division into chapters would all be recorded. In the case of Job 28, if they were, the macrostructure of the whole would be more readily transparent to readers of it. Job 28 is subdivided in Codex L after verses 11 and 19. Codex A divides after verse 11 alone. On the other hand, neither L nor A subdivide between Job 27 and 28. As I indicate below, there are macrostructural clues within the text that suggest that the whole should be trisected at precisely the points suggested by the combined witness of Codex L + the division into chapters of the Vulgate tradition systematized by Langton. The macrostructure of Job 28 is far from evident in the formatting found in most modern translations. RSV divides the text into five sections of unequal importance; after 28:8, 11, 19, and 22. NRSV follows suit. NIV and TNIV fail to subdivide the chapter at all. NAB is not directly comparable, since it radically rearranges the order of the verses: the less said about such an arbitrary procedure, the better. NJPSV trisects the text as the combined witness of codex L and Vulgate tradition of chapter division suggest, but fails to note Ls divisions per se, or that its division follows them. The structural clues to the macrodivision of Job 28 are kyalthough, whereasat the beginning of 28:1 and wand + fronted topic, hjkmhwisdom, at the beginning of both 28:12 and 21. The ki and the vavs + fronted topic form a high-level discourse sequence. A natural way to translate the sequence in English is: Now But And. It is essential to note that there is no intervening verse-initial vav between ki in 28:1 and vav in 28:12. If there were, the high-level sequence would not obtain. Sequences like this have been rarely noticed and, so far as I know, have not been subjected to systematic study. The problem is compounded by a current tendency to interpret kis that do not fit into preconceived pigeon-holes as emphatic. A word to the wise: whenever something is called emphatic by a philologist or a linguist, rest assured: the term almost always covers a multitude of sins. More precisely, it is symptomatic of incomplete or faulty analysis. The traditional designation for the kind of ki with which Job 28 begins is concessive. Although [the source of silver and gold is known and capable of human exploitation] wisdom, on the other hand, where is it to be found? as for wisdom, whence will it come?[2] If one pays close linguistic attention to the languages one knows well, ones knowledge of language A will improve ones understanding of language B. In my case, I began to understand the high-level discourse functions of kis, vavs, and similar in ancient Hebrew after noting similar structures in Italian. Preposed clauses beginning with giacch given that, bench though, sicch since, checch the following aside, etc., are common in both literary and colloquial Italian. For example, at a Sicilian wedding it is customary to offer toasts to the bride and groom in improvised rhyme. Each toast begins with giacch = poich given that, since and can continue for a whole paragraph or longer. After a couple of glasses of wine, the rhyme flows freely. And if ancient Hebrew is on your mind, it may improve your understanding of that, too. The wine giacch, I mean. [1] Langton divided the Vulgate into chapters while a professor at the University of Paris in 1205 or thereabouts he later became the archbishop of Canterbury. But he did not start from scratch. He refined earlier examples of capitulation in the text tradition of the Vulgate. [2] On concessive ki and ki in general, see Anneli Aejmelaeus, Function and Interpretation of ky in Biblical Hebrew, JBL 105 (1986) 193-209. For a demonstration that most if not all putative examples of emphatic ki in clause-initial position are actually demonstrative, see Takamitsu Muraoka, Emphatic Words and Structures in Biblical Hebrew (Jerusalem/Leiden: Magnes/Brill, 1986) 158-64, cited by Edward L. Greenstein, The Poem on Wisdom in Job 28 in its Conceptual and Literary Contexts, in Job 28: Cognition in Context (ed. Ellen van Wolde; BIS 64; Leiden: Brill, 2003) 253-280, 265. Greenstein goes on to suggest that something must have preceded ki-initiated Job 28; he proposes Job 37. Unavailable to me: Carl Martin Follingstad, Deictic Viewpoint in Biblical Hebrew Text: A Syntagmatic and Paradigmatic Analysis of the Particle k (Dallas: SIL International, 2001). October 26, 2007 Comments This is a great start to the series. I should note that my curiosity caused me to open my ESV and I found that they divide after vv. 11 and 19 but also for some reason after v. 6. Posted by: http://beldmandave.blogspot.com/dave b | October 26, 2007 at 10:08 AM lovely analysis. There is a verse anthem by William Boyce that I have sung years ago - a great introduction to Job for a choirboy. So much is learned through music and the brilliant rhythmic settings of even minor composers. My JB divides into 3 not quite as you suggest (1-12, 13-20, and 21-28). One day I will tackle Job. It is among my favorite books. Isn't it curious that God had to search out the definition of wisdom? PS did you see my cry for help re SBL - are you attending any sessions? Posted by: http://drmacdonald.blogspot.com/Bob MacDonald | October 26, 2007 at 07:55 PM At least I don't use words like "prolixity." As you know, I'm very excited about this series on Job 28. Now, cool it with the teasers and start revealing secrets! Posted by: http://lingamish.wordpress.com/Lingamish | October 26, 2007 at 10:31 PM Oooh, I wrote an essay on Job 28 a couple of years ago in which I argued that all modern translations missed a key point. I shall be waiting to see whether you agree with me!! Posted by: Ros | October 26, 2007 at 10:39 PM Job 28.1-2: Text, Translation, and Notes I promised earlier I would talk about gender-accurate translation and the place of Job 28 within the narrative flow of Job 1-42. Before I do, it seems best to plow through Job 28 strophe by strophe. In accordance with a theory about http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2005/04/how_ancient_heb.html how ancient Hebrew poetry works, a strophe is a unit of 2 to 3 lines each of which consists of 2 to 3 versets of 2 to 3 beats or prosodic words. Here is the text of 28:1-2, a translation, and notes: 1 k;Iy yv lAk;RsRP mwxDa wmDqwM lAzhDb yzOq;w 2 b;Arzl mEoDpDr yq;j waRbRN yxwq njwvDh 1 Now silver has a source, theres a place they refine gold; 2 iron is taken from dirt, rock smelted into copper. The initial kyalthough, whereasforms a high-level discourse sequence with wand + fronted topic, hjkmhwisdom, at the beginning of 28:12 and 21. A natural way to translate the sequence in English is: Now But And. It is essential to note that there is no intervening line-initial w between ky in 28:1 and w in 28:12. If there were, the high-level sequence would not obtain. The opening verses of Job 28 lay out a set of items in parallelism in anticipation of a corresponding set that will be introduced later. The set contains three series: (1) object; (2) find-spot; and (3) object/find-spot relationship. Silver, gold, iron, and copper form series (1). Source, place, dirt, and rock form series (2). Correlation (2x) + refinement, and removal + refinement, form series (3). The meter and rhythm of Job 28:1-2, the first strophe of the whole, is unusually symmetrical: (3:3) (3:3) in terms of beat or meter, with a strictly iambic-anapestic rhythm. The symmetry of meter and rhythm is offset by asymmetries in grammar and syntax. The first verset is a ky-introduced yCclause. yCclauses consist of yC predicate + l-introduced indirect object + subject. The labels in quotation marks are introduced for convenience only. The second verset contains a second yCclause with yComitted by ellipsis. The corresponding indirect object, on the other hand, is expanded by means of an unmarked relative clause. The simultaneous ellipsis and expansion in 28:1b cancel each other out such that 3:3 metrical symmetry of 28:1a is maintained. Is that cool, or what? The chiasmus is also cool: xa 1 b 1 c 1 followed by x c 2 b 2 2. The x (= ky), as previously intimated, forms a sequence with y 1 and y 2 (= w) in 28:12 and 21. For explanation and further examples of the notation I use, go to the scansions http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2005/05/the_great_arrai.html here. The grammar of the versets of 28:2 is noteworthy for symmetries and asymmetries. An imperfect qal passive (yqj) is followed up by a qal passive participle (yxwq). The semantic equivalent of the subject in the first verset (brzl) is the object in the second verset (njwCh). Mixing and matching of symmetries and asymmetries is typical of the way ancient Hebrew poetry works. It is misleading to note the symmetries and leave the asymmetries unmentioned. The semantic objects which form a series across 28:1-2 silver, gold, iron, and copper are held in focus by their centrality to the grammar of the versets in the first line, and by word-order manipulation in the second line, where they frame the whole. In order words, silver and gold are central to the grammar of 28:1, and front-loaded iron and back-loaded copper frame 28:2. Gordis remarks that 28:1 instantiates a kind of complimentary parallelism.[1] This is also true of 28:2. Silver and gold both have a source, and both have a place where they are refined. Iron and copper are both taken from the ground, and their ore in both cases is poured out in the sense of cast, smelted to produce a pure product. CEV achieves perfect first-order referential accuracy by translating 28:1-2 as follows: God and silver are mined, / then purified; // the same is done / with iron and copper. But the cost of the achievement is high. Second-order referential accuracy is nullified. I referred to the tendency of so-called dynamic equivalent translations to shortchange second-order referential accuracy in a http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/10/faithful-bible-.html#more reply to a http://englishbibles.blogspot.com/2007/10/this-has-not-been-good-week.html post by Rich Rhodes. The example Rich gives to distinguish first- from second-order referential accuracy is illuminating: Ouch! is second-order referentially accurate; It hurts me is first-order referentially accurate. [1] Robert Gordis, The Book of Job: Commentary, New Translation; and Special Studies (Moreshet 2; New York: Jewish Theological Seminary, 1978) 304. October 27, 2007 Comments John, I'm not going to defend CEV here, but that is because it has missed out on first-order accuracy in various ways. For example, it has missed the idea of a source for silver, a place for gold, dirt as where iron comes from and stone as what copper comes from. Thus an important part of the basic referential meaning is completely and systematically omitted in the CEV rendering. That is neither acceptable, nor necessary to avoid complex language. Posted by: http://www.qaya.org/blog/Peter Kirk | October 27, 2007 at 06:39 PM I think you are quite right, Peter. But I would not dismiss CEV so quickly. It as if the translators asked the question, "when it comes to examples of complimentary parallelism in which the text must be read stereoscopically (part A in light of part B, but also, part B in light of part A) to understand it completely, will our target audience actually read stereoscopically if we translate part-for-part?" They answered the question with a "no" and fused the parts in translation. They might have been right to do so. The question, after all, is an empirical one. I think it's better to answer in the following way: "Maybe so, but it is role of the trained interpreter to enlighten others on these matters." A trained interpreter will clarify issues of first-order referential accuracy such that second-order referential accuracy need not be sacrificed in translation. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | October 28, 2007 at 12:05 AMb Job 28.3 Text, Translation, and Notes 28:3 is a strophe unto itself. The notes I offer are technical, and go into more detail on some matters than is done in otherwise available commentary. If this puts you off, you may choose instead to ask whatever questions you might have regarding the verse. Ill do my best to answer them. 3 qX cDM lAjOvRKJ wlVkOlt;AkVlIyt hwa jwqr aRbRNʿapRl wxAlVmDwt 3 He puts an end to the darkness, to every limit; the explorer, that is, of rock, gloom, and murk. The poetry of the book of Job is divided into verses (pesuqim) in the masoretic tradition. A verse most often contains a single line consisting of a pair of three-beat versets. 13 of 28 verses in Job 28 are like that: one-liners 3:3 in structure. Variations on the theme include (2:2):3 and 3:(2:2) structures. In my view, two-liners (2:2) (2:2) in format are also frequent. 28:3, it seems to me, is a (3:2) (2:3) structure. I revocalize lkl accordingly. 28:3 thus contains a prosodic chiasm. Chiasm serves in ancient Hebrew verse to artfully tie contiguous parts more closely together. The verse contains a delayed identification of subject. The he who puts an end to the darkness, to every limit, is the explorer. The delay serves to make the identification emphatic. The verb jqrhas God as subject in the conclusion of the poem, forming an inclusio with its occurrence here. The most human beings can do is explore rock and realize its potential. God, on the other hand, explores wisdom and realizes its potential. Delayed identification of subject in ancient Hebrew is a grammatical nicety that has not, so far as I know, received much attention. The use of hwato introduce an expositive comment is well-known. That it functions in this way here has not been previously suggested. The strophe begins with a fronted qXend which lacks a corresponding item in parallelism following. It stands out all the more for that reason. But it seems awkward to front end in English in this context. Word order is flexible in ancient Hebrew. Prepositioning of the object before the verb it modifies is relatively common. It is often hard to reproduce it in natural English. The fronting of "end" in this verse serves to underline the accomplishment of human exploration of the sources of precious minerals. Within the economy of the poem as a whole, the accomplishment serves as a positive foil to Gods relationship with the wisdom that structures the universe, and as a negative foil to mans inability to fathom that kind of wisdom. The qatal verb form at the beginning of the verse is best understood, like most other qatal forms in the poem, as unmarked in terms of tense. A present tense translation in English is a workable equivalent. October 28, 2007 A Persuasive Interpretation of a Difficult Text: Exodus 4.24-26 The third essay in Hebrew Studies 48 (2007) is by Christopher Hays of Emory University. Entitled 'Lest Ye Perish in the Way: Ritual and Kinship on Exodus 4:24-26," the article is a model of methodological rigor. The interpretation Hays offers draws heavily upon comparative data from the ancient Near East and works within standard historical-critical parameters. At the same time, Hays evaluates the various traditional interpretations of the passage with insight and adopts them where appropriate. The result is a one-two punch that delivers a knock-out interpretation of a passage which has eluded understanding in the past. HS 48 (2007) is hot off the press. For reviews of its first and second essays, go http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/12/jewish-ambivale.html here and http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/12/can-we-date-bib.html here. Here is the relevant text, Exodus 4:19-20a, 24-26 (verses 20b-23 are a digression that can safely be set to one side): wyOamRr yhwh aRl_mOvRh b;VmIdyN lEKJ vUb mIxVryM k;Iy_mEtw k;Dl_hDaSnvIyM hAmVbAqvIyM aRt_npVvRK wyq;j mOvRh aRt_aIvVt;w waRt_b;Dnyw wyrk;IbEM oAl_hAjSmOr wyvDb aArxDh mIxVryM . . . wyhIy bAd;rKJ b;Am;DlwN wypVgvEhw yhwh wybAq;v hSmIytw wt;Iq;j xIpOrh xOr wt;IkVrOt aRt_oDrlAt b;Vnh; wt;AgɁo lVrglDyw wt;OamRr k;Iy jStAN_d;mIyM aAt;Dh lIy wyrP mIm;Rnw aDz aDmVrh jStAN d;mIyM lAm;wlt YHWH said to Moses in Midian, Go and return to Egypt, for all the men who sought your life are dead. And Moses took his wife and sons, mounted them on an ass, and went back to the land of Egypt. On the way, at a night encampment, YHWH attacked him and sought to kill him. Zipporah took a flint, cut off the foreskin of her son, touched his feet with it, and said, For you are a blood relative to me. And he let him alone. She said a blood relative at the time in reference to circumcision. Hays interprets YHWHs aggression in light of a meme found elsewhere in the Hebrew Bible: The encounter on the way is a reminder that it is dangerous to be close to God. And this is neither a coincidence nor a contradiction. Readers who do not perceive this in the canon will miss the menace of Gods words in Lev 10:3: Through those who are near me I will show myself holy. . . . The function of Exod 4:21-23 (in its narrative context) is to remind Moses of what was affirmed so often in Genesis: that the Lord who is the God of life may also threaten life. He gave it to the patriarchs in the form of childbirth, yet required acknowledgement of his gifts; his command that Abraham sacrifice Isaac was such a test. Despite his covenant with Abraham, he asked the same of him that he asked of Pharaoh: that he recognize his lordship over life. And for each of them, it was a costly recognition. The more broadly one looks at the Hebrew Bible, the more this unsparing equity appears characteristic: God can be just as dangerous to who are near him as those who are against him. . . . One could also mention Job, who suffers despite being the servant and pride of God. . . . The story of YHWHs attack on Moses undermines theologies that seek to tame Gods incomprehensible aspects, or to keep God safely on our side (cf. Josh 5:13-14). Gods ways may sometimes be so different from human reason (Isa 55:8) as to seem wild or demonic, but these too are faces of the divine. (p. 54) The unsparing equity of God is a theme that runs through Scripture like a red thread. But Hays conclusions that Zipporah applies the blood to the feet of YHWH and addresses YHWH with the words, You are kin to me by blood, are of greater interest still. His arguments, which I will not summarize here, are cogent. It leads him to argue that the blood of circumcision no less than the blood of the Paschal lamb just as Pirkei Rabbi Eliezer teaches! seen by God, leads to Gods forgiveness of Israels sins. The blood covers and protects.[1] Like the blood sprinkled at YHWHs feet on Yom Kippur - on the kapporet, a stand-in for the ark, YHWHs footstool, YHWH who was seated on the cherubim throne, invisibly but actually present; like the blood of sacrifice dashed on the sides of the altar; like the blood of the lamb smeared on lintels on Passover, the blood of circumcision has an apotropaic or protective function. It wards off evil. It is a material equivalent of the traditional prayer, Deliver us from evil; more extensively, of the preserved text of Ketef Hinnom II (late pre-exilic period): brk h[a] lyhw[h] hozr whgor b[r]o ybrk yhwh yCmrk yar yh[w]h pnyw [al]yk wyCm lk C[l]m Blessed be he/she by YHWH, the helper and rebuker of evil. May YHWH bless,may he protect you! May YHWH make his face shine upon you, and grant you peace![2] [1] Hays draws attention to apotropaic actions such as sevenfold sprinkling and painting doors with various substances in the Mesoptamian namburbu texts (p. 46). G. Barkay, A. G. Vaughn, M. J. Lundberg, B. Zuckerman, The Amulets from Ketef Hinnom: A New Edition and Evaluation, BASOR 334 (2004) 41-71; 68. Letters with a dot above them are incompletely preserved letters whose identification is nonetheless relatively certain. December 10, 2007 Comments no comments eh? I love this text - like psalm 58, it is not part of any regular liturgy - as one man said to me last night at Ahmal - selective truth. Posted by: http://drmacdonald.blogspot.com/Bob MacDonald | December 10, 2007 at 09:09 PM Thanks for the kind words about my article, John. I enjoy your blog-- this is not my first visit here. Posted by: Christopher Hays | December 12, 2007 at 12:26 PM Thanks for dropping by, Christopher. I saw a notice of a paper by you with the title, "A Chalcedonian approach to the Bible," or some such. That sounds really interesting. I look forward to seeing what else you have in store. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | December 12, 2007 at 12:40 PM A passage to read in an election year: Isaiah 11.1-9 According to Isaiah 11:1, "A shoot shall grow out of the stump of Jesse, a twig shall sprout from his stock." This promise of redemption follows directly on the heels of threatened judgment upon Assyria (Isaiah 5:5-15, 27-34), whose oppression of Judah, so long as it lasted, made talk of redemption a pipe dream, nothing more. But when the prophetic threat of judgment on Assyria began to become reality, that is, as the Assyrian juggernaut lost control of the West in the 640s, an 8 year old child named Josiah of the lineage of David was placed on the throne. It was a time of crisis. According to Marvin Sweeney, Isaiah 11:1-9 is best read in the first instance as an expression of the hopes and fears of King Josiahs supporters. There is much to be said for this reconstruction. I discuss Sweeneys thesis and aspects of the political theology of the book of Isaiah http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/12/dating-prophe-1.html here, http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/12/war-as-the-wi-1.html here, http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/12/war-as-the-wi-2.html here, and http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/12/war-as-the-wi-3.html here. For Jewish and Christian readers of later epochs, Isaiah 11s promise of redemption speaks of times far removed from those of the time of its composition. It has come to be associated with the advent of the Messiah at the end of time, and with recurring experiences of redemption through time, whenever the leadership of people, church, or state has been felled and new shoots of leadership have miraculously appeared. Within Christianity, it was associated with Jesus, and every term of the prophecy redefined in light of him. The Qumran covenanters interpreted a series of recent events in light of Isaiah 10-11 (4Q 285 Frag. 5; cf. 4Q161 Frag. 8-10). Jews and Christians have often seen even non-prophetic biblical texts fulfilled again in events known to them and in their own lives. There is a long tradition of reading the history and prophecy found in the Bible as though subsequent history follows, over and over again, patterns prefigured in it. Our history is judged in the light of that history and of the promises of something better vouchsafed therein. This is a rich vein of interpretation. I cant see why anyone would wish to interpret our times without the benefit of it. Do you prefer working within less biblical coordinates? The Greek and Roman tradition of political theology as crystallized in the Fourth Eclogue of Virgil makes for a very interesting comparison. Go http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/12/the-peaceable-k.html here. With an election year upon us in the United States, it is appropriate to hold up a passage like Isaiah 11 or Psalm 72 to the face of those who would be president, as if it were a mirror, and see whether any features of any candidate are recognizable in its reflection. Isaiah 11:1-9 is a very old text, and its language will seem quaint and inappropriate to many. Im not so sure. A spirit of wisdom and insight, a spirit of counsel and valor; a sense of reverence and devotion, if not for God, at least for a past in which many toiled and died for freedoms we now enjoy: I long to vote for a candidate endowed with such gifts and a like sense of reverence. I long to be able to vote for a candidate who has an abiding respect, if not for God, at least for the Constitution and the Bill of Rights; for a law-and-order candidate, most assuredly, but one who will not sacrifice justice and truth out of supine commitment to special interest groups of the right or the left. I am looking for a candidate committed to improving the lot of those who are getting a raw deal in society today, or live under tyranny abroad; who sides with the victims, not the perpetrators, of criminal acts. I'm looking for a pro-active president, not someone who thinks that everything is pretty much fine and dandy. Im not looking for a silver-tongued populist, but a bridge-builder, who aims to create a stronger sense of interdependency between those that count in our society and those who do not. In the words of Isaiah 11, a society and a world in which the wolf shall be a guest of the lamb, the leopard will lie down with the kid, and the calf and young lion grow fat together. The text and translation of Isaiah 11:1-9 I offer is not identical with previous reconstructions of the text and previous translation efforts. The solutions I adopt are, almost without exception, referred to in the footnotes to NJPSV, or discussed and defended in critical commentaries. Major differences with MT are marked with an asterisk. wyxDa jOfRr mIgɫzo yvDy wnxRr mIvDrvDyw ypVrh wnjDh oDlDyw rwjA yhwh rwjA jDkVmDh wbIynh rwjA oExDh wgbwrh rwjA d;oAt wyraAt yhwh* la_lVmAraEh oEynyw yvVpOfwla_lVmIvVmAo aDznyw ywkIyjA wvDpAf b;VxRdq d;l;IyM whwkIyjA b;VmIyvOr lVoAnwy_aDrX whIk;Dh oDryX* b;VvEbRf pIyw wbVrwjA cVpDtDyw ymIyt rvDo whDyh xRdq aEzwr mDtVnyw whDaTmwnh aEzwr jSlDxDyw wgr zaEb oIM_k;RbRc wnmEr oIM_gdy yrb;DX woEgl wkVpIyr ymVraw* yjVd;w wnoAr qfON nOhEg b;DM wpDrh wdOb t;IroRynh yjVd;w yrb;Vxw ylVdyhRN waAryh k;Ab;Dqr yOakAl t;RbRN wvIoSvAo ywnq oAl_jUr pDtRN woAl_mVawrt xIpVowny gmwl ydw hDdh la yrow wla yvVjIytw b;VkDl_hAr qdvIy k;Iy_mDlVaDh hDaDrX d;oDh aRt_yhwh k;Am;AyM lAyM mVkAs;IyM *omitting whSryjw b;VyraAt yhwh (dittography) But a shoot shall come out of the stump of Jesse, a scion sprout from its roots, and the spirit ofyhwh shall alight on him: a spirit of wisdom and insight, a spirit of counsel and valor, a spirit of devotion and reverence for yhwh. Not by appearance will he judge, not by hearsay will he decide; he will judge the poor with equity, decide with justice for the lowly of the land. He will strike the ruthless with the rod of his mouth, he will slay the criminal with the breath of his lips: justice shall be a belt around his loins, truth a belt around his hips. The wolf shall be a guest of the lamb, the leopard lie down with the kid; the calf and young lion grow fat together; with a little child to herd them. The cow and the bear shall graze, their young lie down together; and the lion, like the ox, eat straw. A babe shall play over a vipers hole, an infant pass his hand over an adders den. Nothing evil and nothing vile shall be done on my holy mount, for the land will be filled with devotion for yhwh as the waters cover the sea. In conclusion, a famous painting by Edward Hicks, the "Peaceable Kingdom," deserves reflection: December 31, 2007 Comments I admit that Ron Paul is not the second part of what you are looking for, i.e. committed to improving the lot of others, but he is the first part, i.e. you quote: "I long to be able to vote for a candidate who has an abiding respect, if not for God, at least for the Constitution and the Bill of Rights; for a law-and-order candidate, most assuredly, but one who will not sacrifice justice and truth out of supine commitment to special interest groups of the right or the left." Check out www.ronpaul2008.com if you're interested. Posted by: http://alexlsilva.blogspot.com/Alex | December 31, 2007 at 09:49 AM Outside of the USA, we pray, with you, for a candidate who is at least a pale reflection of Isaiah 11. May you cast your vote wisely. Posted by: http://blogos.ca/Stephen (aka Q) | anuary 02, 2008 at 05:55 PM Well, Isaiah 11:4 says that the Messiah will slay the wicked with the breath of his mouth. He'll obviously have no problem with capital punishment. Posted by: http://jamesbradfordpate.blogspot.com/James Pate | January 03, 2008 at 08:17 PM That's the plain meaning of the text, James. Still, Christians have never hesitated to redefine the ancient prophecies in light of what kind of person the Messiah, understood as Jesus, turned out to be. The question of what the Messiah who is coming will be like at the finest level of detail is not decidable, it seems to me, based on the wording of e.g. Isa 11. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | January 03, 2008 at 08:44 PM: Isa 50.4-6 A Wounded Healer When ancient Hebrew verse is formatted such that structures of parallelism are evident, the wallop the language packs is also more evident. A translation that seeks to reproduce the structures of parallelism may be formatted in the same way. Here is an example: 4 aSdOny* yhwh ntAN lIy lVvwN lIm;wdyM lDdoAt lAoSnOt** aRt_yoEP d;bDr yoIyr b;Ab;Oqr b;Ab;Oqr yoIyr lIy azN lIvVmOoA k;Al;Im;wdyM 5 aSdOny* yhwh pDtAjlIy azN waDnOkIy la mDrytIy aDjwr la nswgOtIy 6 gɫwy ntAt;Iy lVmAk;IyM wlVjDyy lVmOrfIyM pDny la hIsVt;Art;Iy mIk;VlIm;wt wrOq *revocalization **lowtemended to lont 4 My Lord God gave me a taught tongue able to give a reply to the weary. Morning by morning he wakens wakens my ear to hear like those who are taught. 5 My Lord God opened my ear, and I did not rebel, I did not turn tail. 6 I offered my back to floggers, my cheeks to those who rip out the beard, my face I did not hide from insults and spit. A naked pastor http://nakedpastor.com/archives/1566 knows whereof the prophet speaks. October 29, 2007 Comments Any comments on the vocalization of yhvh? Posted by: Joseph | December 26, 2007 at 09:28 PM All the evidence I've seen suggests that "Yahweh" was the probable pronunciation. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | December 26, 2007 at 09:43 PM Ancient Hebrew Dancing - Jer 31 You put your right regel in, you put your right regel out. You put your right regel in and you shake it all about. You do the Hokey Pokey and you sovev yourself around. That's what it's all about! The magnificent Anchor Bible Dictionary, despite its 6 volumes and 7000+ pages, has no entry on Dancing. It takes forever to find other topics of great interest in ABD, such as undergarments for men and women. Unless of course, you have the http://www.logos.com/products/details/1678 electronic edition. These are matters of no small import. Dancing was and is a component of the life of Gods chosen. Predestinatarians take note: if this is not a part of your life, a tell-tale sign of election is missing, and you are probably damned to hell. Precise information on matters of dress is also essential to the believers salvation. And let us not forget about comfort. It seems as if traditional Scots, in the male department, are the only ones to have remained faithful from the waist down to the inerrant Word of God. For more info, check out your trusty ABD under Dress and Ornamentation. David and all Israel danced before the Lord. David whirled and leaped with all his might (2 Sam 6:5, 14, 16). The linen ephod he was wearing was cool, but I think the slave girls might have been watching the kilt, to judge from Michals remarks (2 Sam 6:14, 20). As if David cared. I may be low in your esteem, David retorted to Michal, but among the slavegirls that you speak of I will be honored (2 Sam 6:21). In more ways than one, I imagine. David, says scripture, was a man after Gods own heart. He loved to dance before the Lord. Singing and dancing are a most appropriate way to praise God for rescue in a time of need (Ps 30). Dancing was a regular part of worship in ancient Israel (Ps 149:3; 150:4). The prophet Jeremiah describes Gods will for his people as one big intergenerational dance fest: whDytDh npVvDM k;VgN rwh wlaywsIypw lVdaSbDh owd aDz t;IcVmAj b;VtwlDh b;VmDjwl wbAjUryM wzqnyM yjVd;w Their spirit will be like a watered garden; no longer will they pine away; then shall the maiden exult in dance, the young and old together. Jeremiah 31:12-13 The Hebrew word I translate with spirit isnpC. It refers, among other things, to the temper, mood, or humor of a person. Gods will is for his peoples humor to be excellent. It will bloom and flourish like a watered garden. They will dance to their hearts content. The exultant dance of young women is mentioned first. After all, a sight of greater joy is hard to imagine. But the real test of whether Gods will is in full realization is if both young and old and of both sexes are dancing, their spirits high. If that is the case, if life takes on the appearance of an Irish wedding, then you know the kingdom of God has come. In the good ol days, when biblical scholars had a wider range of interests and were not such kill-joys, and bible dictionaries were shorter, an entry on Dancing might be found. G. Henton Davies defines biblical dancing in http://www.amazon.com/Interpreters-Dictionary-Bible-Set/dp/0687192684 IDB: The harmonious and rhythmic movement of the body in sheer exuberance of spirit and bodily health . . . in conscious devoted joy before God. Bring back biblical dancing! We might see an uptick in the exuberance of spirit and bodily health of the faithful. HT: http://lingamish.wordpress.com/2007/09/29/ancient-hebrew-dancing/Lingamish September 29, 2007 Comments Great thing about having kids is an excuse to dance like a fool in public. Dance can be sacred and a multigenerational celebration. The writhing that goes on under the glittery ball these days is a tawdry substitute. Posted by: http://lingamish.wordpress.com/Lingamish | September 29, 2007 at 10:46 PM I take it that the wedding was a success, then? Posted by: http://www.heissufficient.net/ElShaddai Edwards | September 30, 2007 at 06:28 AM I liked this post and the one that came before on Jer. 31:22. I've thought a lot about living in a dry place and being the well watered garden of God--something God makes to happen against all odds. I've done a bit of photo-journaling on this hope-filled concept, and I'm glad for your insights as I continue to think through these things. Posted by: http://eclexia.wordpress.com/eclexia | September 30, 2007 at 07:25 AM I was especially impressed, at the wedding, how the couple involved everyone on both sides of the family in leading aspects of the ceremony and the reception following, among the older generations, Serbian Orthodox, Christian Reformed, and United Methodist; among the younger generations, Assemblies of God, Reformed Baptist, United Methodist, and a rainbow of others. The couple set the tone of "whatever is good, whatever is pleasing, . . . think on these things," and everyone followed. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | September 30, 2007 at 07:51 AM Apples, Oranges, and Nahum 1.2-3a In an earlier http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/07/critical-honest.html post I stated that comparing a text of the Hebrew Bible to resignifications of it by subsequent tradition is like comparing apples to oranges. An example may illustrate. MT Nahum 1:2-3a aEl qnɿwa wnOqM yhwh nOqM yhwh wbAoAl jEmDh nOqM yhwh lVxDryw wnwfEr hwa lVaybDyw yhwh aRrKJ aApAyMwgdl_k;OjAwnq;h la ynq;h Yahweh is an avenger, a passionate God; Yahweh is an avenger, expert in wrath. Yahweh is an avenger against his foes, he seethes in anger against his enemies. Yahweh is slow to anger, but massive in strength: he will not remit punishment. Targum Yonatan Nahum 1:2-3a aSlDh dyyNwpOwroDN ywy mItpVro ywywsAgy jEylDaqdmOwhIy oStIyd ywy lVaItpVroDa mIsDnaEy oAmEyh wbIrgz jAsIyN mIbAoSlEy dbDbOwhIy: ywy mArjEyq rgzwsAgy jEylDa qdmOwhIy wsDlAj lIdtDybIyN lVawrytEyh wlIdlDa tDybIyNlDa mVzkEy A divine judge, and one who exacts payment, is the Lord. The Lord is one who requires payment, extreme coercion is his. The Lord will require payment of his despisers, in a state of eminent wrath, of those hostile to him. The Lord postpones wrath, but extreme coercion is his, and he forgives those who return to his Torah, but those who do not return, he does not acquit. The text contained in MT Nahum 1:2-3a is part of a longer composition I introduce and translate http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/07/my-god-is-an-an.html here. The affirmations of 1:2-3a prepare the way for the oracle in 1:13: Thus said Yahweh: Though vigorous and though many, even so they are cut off and gone away. I humiliated you: I will humiliate you no more. And now: I will break his yoke from you, and burst your bonds asunder. The gospel according to Nahum (cf. 2:1) is that God has routed Assyria out of steadfast love for his people. Said love, like that of a she-bear, manifests itself as punishing fury toward those who threaten. Therefore a fierce people must honor you, an outpost of tyrannical nations fear you (Isa 25:3). Soon the Assyrian yoke would be removed altogether (so also Isa 14:24-27). The text is resignified in Targum Jonatan. The emphasis is no longer on Gods righteous wrath, though the motif is retained. God is now described as a judge who faithfully enforces the law. He forgives those who return to his law, but withholds credit to those who do not. The passage has been recontextualized. It now addresses non-Torah-abiding Jews, reminds them of Gods forbearance, but also threatens them with Gods wrath. The image of God as heavenly judge and accountant is a recurrent one in Judaism. It is no less typical of the teaching of Jesus, who depicts God as jailor as well (Matthew 5:26)[1] I imagine this last image is attested elsewhere in Jewish sources, but off hand, I dont know where. For further remarks on MT Nahum 1:2-3a, look beneath the fold. [1] Matthew 5:21-26 shows awareness of the destructive nature of anger. Implicitly or explicitly, nevertheless, biblical authors make a distinction between righteous and unrighteous anger. The former is permitted, the latter rejected. Preliminaries Nah 1:2-8 in the Hebrew original bears the signs of its nucleus having once been the first half of an acrostic poem in which each line began with a letter of the alphabet, starting with a (thus aEl qnɿwain this verse).Not even a trace of the second half of the original poem is extant. Presumably it did not serve our poets purposes. The same poet freely reworked and expanded on the first half. He added, it would seem, extra lines at the beginning, and preposed the divine name before the onset of the original b line (now part of 1:3). It is not difficult to restore features of the original acrostic underlying 1:2-8 here and there, but it cannot be assumed that said restoration takes us back to the shape of the original prophetic composition. Textual proposals aimed at repristinating the text as it might have read in its first historical context - the 7 th cent. bce based on internal and contextual indicia must be motivated on grounds other than assimilation to the putative shape of the acrostic that served as raw material, but was not necessarily left intact, in the process of its rielaboration for the purpose of vehiculating a prophetic message. Commentary In an attempt to preserve the syntax of the first line of the Hebrew in translation, the order of its halves is reversed. The first word of the poem functions as an appellative, God, but is elsewhere used to refer to a deity in particular, El, in Ugaritic literature the head of the pantheon; and with the same function in a number of biblical texts (Deut 32:8, 43 [LXX uioi qeouv; 4QDeut g bny l[ym]]; Isa 14:4b-20; Ps 29:1; 74:8; Ps 82:1; 89:7). The first component of the expression bA;oAl jEmDha man of wrath, is identical with the name of another deity, Ba al. A play on the names of these deities is likely here (so Cathcart, Nahum, 40; followed by Roberts, Nahum, Habakkuk, and Zephaniah, 43). On the other hand, Il (=El) is associated with kindliness and generosity in Ugaritic literature (the expression latip?nu Ilu dupidi the Benevolent, Il of the warm heart recurs); the goddess Anatu is associated with wrath and jealousy. In spite, as it were, of our preconceptions, Yahweh assumes the traits of a feminine deity in this text. Nahum 1:2-13 dwells on Yahwehs fierce and jealous love for his own, a characteristic of goddesses in the ancient world. A paraphrase of 1:2a - valuable only from a traditionsgeschichtliche point of view, might go like this: Yahweh is an avenger, an Anatu-like El, Yahweh is an avenger, a Baal of wrath. The poetic structure of Nah 1:2 in Hebrew is twice 2:2 + 3:3 in terms of strong-stress prosody. The dynamics of its parallelism: a 1:b 1 followed, chiastically, by b 1:a 2, then b 1:c 1 (chiastic once again, in relation to the first line) followed by b 2 c 2. A finer-grained analysis yields: a 1 b 1:c 1 d 1, x c 1 d 1:a 2 b 2, x c 1 d 1 e 1:c 2 d 2 e 2. The syntax of the first and second lines is similar. Both lines are occupied by nominal clauses with the head (Yahweh) postposed to final position in the first line and to medial position in the second line. In both lines, the complement has two parts, with the parts distributed across contiguous versets. aEl qnɿwaand the related aEl qnaoccur in a number of other texts (Exod 20:5; 34:14; Deut 4:24; 5:9; Josh 24:19; etc.), and Nah 1:2 is often interpreted in the light of them, with qna/ qnɿwa being understood to refer in particular to the resentful rage of one whose prerogatives have been given to another (per Greenberg[2]). That is what it means in its other occurrences, but that does not mean it should or must have the same meaning here. There is an unfortunate tendency to overgeneralize in textual study, a tendency which must be carefully resisted. Here the term refers to the indignant rage of one whose cannot tolerate injustice forever. An avenger (nOqM) is someone who wreaks symmetrical retribution on a guilty party. Attempts to soften the terms meaning, while understandable, are nonetheless misguided. It is important to remember, with Heschel, that God is greater than His decisions. The anger of the Lord is instrumental, hypothetical, conditional, and subject to His will.[3] He may and does mitigate precedent decisions at will. bA;oAl jEmDhis charged with more meaning than the etymology of bA;oAl(possessor) implies. ComparebA;oAl hAl;DvwN(charmer; lit., possessor of the tongue [Qoh 10:11]); b;AoAl_mVzm;wt(mischievous person; lit., possessor of deceits [Prov 24:8]); and b;AoSlEy jIxIyM(archers; lit., possessors of arrows [Gen 49:23]). It is nevertheless possible to translate the phrase as man of wrath, but expert in wrath brings out a nuance of the phrase more clearly. nwfEr, based on context and its Akkadian cognate, refers to anger. In and of itself (an abstract concept to be sure, since meaning is always determined by context), nfrmeans to keep, e.g. a vineyard (Cant 1:6); by extension, keep, maintain wrath, with wrath going unexpressed (also in Lev 19:18; Jer 3:12; etc.). aRrKJ aApAyMis a colorful phrase which ought to mean, as it were, long of nostrils. The phrase is apparently elliptical, in the sense of long [before arriving] at wrath' ('wrath' is based on what is most often only a dead metaphor, (red) nostrils). Slow of or delaying of anger is undoubtedly the sense. The phrase is used elsewhere to characterize Yahweh (Exod 34:6; Numb 14:18; etc.). gdl_k;OjA(Qere) or gdwl_k;OjA (Ketiv), in syntactic and semantic parallelism with preceding aRrKJ aApAyM , is analogous to gdOl oExDhgreat in counsel Jer 32:19; gi k;VnpAyMwith huge wings Ezek 17:3, 7; and gdl_jEmDha hot-tempered man Pr 19:19 (Qere). nq;h la ynq;h, an infinitive absolute construction, is well-attested with Yahweh as subject (Exod 34:7; Numb 14:18; cf. Jer 30:11; etc.). The diction of Nah 1:2-3a is traditional insofar as it echoes traditional theology in the Pentateuch at several points (aEl qnɿwa; aRrKJ aApAyM; and nq;h la ynq;h). But it uses all these turns of phrase in reference, not to Yahwehs interaction with his own people, but over against his (and the peoples) enemies. Bibliography Cathcart, Kevin J. Nahum in the Light of Northwest Semitic. Rome: Biblical Institute Press, 1973. Roberts, J. J. M. Nahum, Habakkuk, and Zephaniah. A Commentary. OTL. Louisville: Westminster John Knox, 1991. [2] Moshe Greenberg, Ezekiel 1-20 (Garden City: Doubleday, 1983) 115. [3] Abraham J. Heschel, The Prophets. Part II (New York: Harper & Row, 1975 [1962]) 66. July 19, 2007 Tisha bAv: The Importance of Remembering the Past There are many ways to remember. Iyov offers http://voiceofiyov.blogspot.com/2007/07/erev-tisha-b.html advice for this day, the Ninth of Av. If you get to this post and the day is done, fear not! It is always a good time to remember. One way to remember is to recount the events associated with Tisha bAv according to details preserved in the Hebrew Bible. I do so below. Translations from the Hebrew are mine. The sequence of events recounted in 2 Kings and Jeremiah unfolds like this (2 Kgs 25:1-26; Jer 38:28b, 39:3, 14; 52:1-27). In the ninth year of King Zidqiyahu, in the tenth month, on the tenth day of the month, Nab-kudurri-u?ur king of Babylon marched against Jerusalem and laid siege to it. The siege lasted 18 months. The suffering grew ever more terrible. In the eleventh year of King Zidkiyahu, in the fourth month, on the ninth day of the month, the hunger became unbearable, and the city was breached (Jer 52:6; 2 Kgs 24:20-25:4). The famine and slaughter are graphically described in the book of the title Qinot (so-called in antiquity according to Jerome; referred to as Eichah, from its first word, today). Zion, matron of her people, reproves with unmatched bitterness the Author of the day. The following passage will make you weep, unless you are a wretched soul: Look, Yahweh, and consider! Whom did you treat in this way? Must women eat their own fruit, their dandled babes? Must priest and prophet be slaughtered in my Lords sanctuary? Young and old lay prostrate in the streets. My girls, my boys fell to the sword. You slaughtered them on your day of wrath. You butchered them and you showed no pity. You invite, as for a festival day, my neighbors roundabout. There was not, on the day of wrath, one who survived or escaped. Those whom I dandled and reared my enemy finished off. (Lam 2:20-22) King Zidkiyahu and his entourage escaped from the city as the city was breached, but were overtaken not far away, on the steppes of Jericho. They were brought to Nab-kudurri-u?ur, king of Babylon, in Riblah in northern Syria, headquarters during campaigns in the West. Zidkiyahus sons were slaughtered before his eyes. Then he was blinded, put in fetters, and hauled off to Babylon (2 Kgs 25:4-7). When the city was taken, the officers of the king of Babylon made their entry, and occupied the middle gate; in particular, Nergal-?arri-u?ur the governor of Sinmagir, Nab-?arrussu-ukin the Rab-?a-r??i, and Nergal-?arri-u?ur the Rab-mugi (Jer 39:3). Less than thirty days later, in the fifth month, on the seventh day of the month, Nab-kudurri-u?urs deputy (Jer 52:12) Nab-z?r-iddina arrived, and he burned the House of Yahweh and the Palace and all the large houses of Jerusalem to the ground (2 Kgs 25:8-9). The order was carried out on August 16, 586, the 7 th of Av, according to 2 Kgs 25:8; the 10 th of Av, according to Jeremiah 52:12; the 9 th of Av, according to rabbinic tradition attested as early as Josephus (Antiquities, X, 135). Today is the 9 th of Av, a day of mourning, a day to remember, especially for those who believe that the future deliverer is to come from Zion, that twice-destroyed place, at which time all Israel will be saved. One who so believed was the Christian Paul (Romans 11:25-27). It is he who says the day will come when the Deliverer will come from Zion. The Chaldean forces tore down the walls of Jerusalem all about. Nab-z?r-iddina forced everyone out of the city, leaving only a portion of the poor to tend the vines and work the fields. The furnishings of the Temple, the bronze and gold and silver vessels, were carried away. Nab-z?r-iddina took Serayah the high priest, Zephanyahu the deputy priest, various other officials, and some of the common people, a total of 72, and had them brought to his lord at Riblah, to make an example of them. They were struck down and put to death (2 Kgs 25:10-20a). Judah was forced from its land (2 Kgs 25:20b). Judah and Jerusalem were trashed. In the words of Qinot: How is it she sits alone, a city once full of folk. Shes become like a widow a mistress among nations. A princess among states become a serf. She weeps and weeps in the night, tears on her cheek. A supporter she has not among all her friends. Her neighbors all betrayed her, became her enemies. Dispersed is Judah, by poverty, dire enslavement to escape. She that sat among nations has found no place of rest. All her pursuers overtook her twixt narrow passes. (Lam 1:1-3) Over the people he left behind in Judah, Nab-kudurri-u?ur appointed Gedalyahu ben-Ahikam ben-Shaphan. The capital of Judah was now Mizpah, a village of no importance eight miles to the north of Jerusalem. Gedalyahu made the remaining officers of the former army swear fealty to the Chaldeans, but in the seventh month, by tradition on the third of the month, less than two months after he was appointed, one of the officers, Ishmael ben-Netanya ben-Elishama, of the royal line, struck Gedalyahu down, along with other Judaeans and the Chaldeans who were with him at Mizpah. Then all the people, young and old, set out and went to Egypt out of fear of the Chaldeans (2 Kgs 25:22-26). Among them were Yirmeyahu the prophet and Baruch ben-Neriah his faithful scribe. But Yirmeyahu prophesied doom to all who escaped to Egypt. They were to remain in the land, and submit themselves to the Babylonian authorities. But Ishmael and those who followed him refused. They paid no heed to the voice of Yahweh according to Yirmeyahu (Jer 40:7-43:7). The consolatory promises Yirmeyahu received after the first deportation, while confined to a prison compound thereafter (Jer 29-33), and now again after all seemed lost, ran contrary to the facts on the ground. Who can blame Ishmael and those who went with him for failing to remain in a land controlled by those who destroyed everything they once knew and loved? Today we mourn. Blessed are those who mourn, for they shall be comforted. July 24, 2007 Comments Thanks for posting this. A minor point: The book of Lamentations is usually called Eichah in Hebrew, based on the first word of the book. The word Qinot ("lamentations") usually refers to medieval liturgical poems recited on 9 Av. Posted by: http://apikorsus.blogspot.com/elf | July 25, 2007 at 03:33 PM Dear Elf, What a fine blog you have! I will add you to my blogroll. You are right about the name of the biblical book. It is, however, referred to as Qinot by Jerome if memory serves, who learned the name from rabbi friends. But the more common name is Eicha, and I will note that. Posted by: http://www.ancienthebrewpoetry.typepad.com/JohnFH | July 25, 2007 at 03:51 PM What a fine blog you have! I will add you to my blogroll. Thanks :) It is, however, referred to as Qinot by Jerome if memory serves, who learned the name from rabbi friends. Interesting! Posted by: http://apikorsus.blogspot.com/elf | July 28, 2007 at 11:29 PM1 Electronic Dictionaries of Biblical Hebrew: Part One A printable version of Parts 1-3 of this demonstration is available http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/files/electronic_dictionaries_a_demonstration.pdf here. This is the first of a series of posts in which I am going to put dictionaries and databases of ancient Hebrew literature in electronic format to the test. I review ten electronic dictionaries which include discussion of biblical Hebrew vocabulary items, and describe what its like to use them alongside other tools, electronic and otherwise, in the course of an exploration of the statistics, morphology, and semantics of the verb akl to eat. In the study of ancient literature, few things matter more than how useful and accurate tools like lexica, grammars, and concordances are. We might especially expect accuracy in reference works that relate to the Bible, a book, after all, pored over with great care by many. To the extent that reference works fail to describe textual details helpfully and accurately, I will pound the point home. If the sight of blood disturbs you, turn back now. My comments relate in almost equal measure to print and electronic versions of resources where available in both. The discussion will be of interest to anyone who loves the fine detail of the language and literature of the Hebrew Bible, regardless of whether one plans to acquire electronic tools for research purposes or not. If nothing else, my discussion of specific passages may prove interesting. Referenced resources are referred to by author, acronym, or short title. Full bibliographical data are supplied in a downloadable file. In this post, I concentrate on the statistics of akl. Statistics, properly understood, reveal more than is sometimes thought. My first-hand experience with electronic dictionaries of biblical Hebrew is limited to those available through http://www.logos.com/Logos. Except for http://www.logos.com/products/details/1455 eHALOT, they form part of the http://www.logos.com/gold Scholars Library. Other software firms are welcome to send review copies of their products this way. I will discuss them in future posts. A disclaimer is necessary. I am currently under contract to produce a Hebrew dictionary for Logos. Nonetheless, I do not hesitate to point out aspects of Logos products that need improvement. If youre like me, you often have a dozen books open to various places in the midst of a hot and heavy study of a text or an item of Hebrew, Aramaic, or Greek vocabulary. In the Libronix system sold by Logos, you may open up multiple resources at the same time and make a side-by-side comparison in tiled windows. You may copy and paste discussion from an electronic commentary or dictionary into a document of your own. Hebrew/Aramaic, Greek, Arabic, Syriac, and Ethiopic transfer over without difficulty in the easy-to-read SBL Hebrew, Gentium, Scheherazade, Serto Jerusalem, and Abyssinica SIL scripts, respectively. Hover over a scripture reference, and a verse of pointed Hebrew appears in a popup window. Click on a reference to a resource that is part of your electronic collection, e.g., http://www.logos.com/products/details/1773 GKC, http://www.logos.com/products/details/1962 Waltke-OConnor, or http://www.logos.com/products/details/2179 Joon-Muraoka, and the referenced paragraph appears in a new window. The quantity of data and resources available is immense and growing exponentially. Accessing it is like drinking water from a fire hose. These features make it possible for the electronic study of a Hebrew vocabulary item or a particular passage to quickly reach a depth of inquiry that is impossible to match if one is limited to dead-tree resources. On the other hand, dependence on electronic resources alone is self-defeating. Some of the best resources do not yet exist in electronic format. The important thing is to learn to use electronic, print, and online resources conjointly and effectively. Lets say Im interested in exploring the semantics of akleat. How often, in what binyanim, and in what contexts is it used? In what idiomatic expressions does it occur? How should one go about translating it in context? [Y ou knucklehead Hobbins! Everyone knows what akl means. The dictionary is the place you go when you dont know the meaning of a word - ed. Thats where youre wrong. The most important discoveries in the fields of philology and linguistics are made over familiar terrain falsely so-called.] Resources useful in exploring the semantics of ancient Hebrew vocabulary are numerous. In a http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/02/a_brief_guide_t.html piece entitled A Brief Guide to Dictionaries of Biblical Hebrew, I review dictionaries anyone with a serious interest in the vocabulary of classical Hebrew will want to be at home with. Other reference works, like those which canvass epigraphic Hebrew, Dead Sea Scrolls Hebrew, later Hebrew, and/or cognate languages, not to mention dictionaries of names, places, and concepts are also essential. Qimron, http://www.eisenbrauns.com/wconnect/wc.dll?ebGate%7EEIS%7E%7EI%7ESOKDICTIO DJPA, http://www.eisenbrauns.com/wconnect/wc.dll?ebGate%7EEIS%7E%7EI%7EHOF2DICTI DNWSI, and http://www.eisenbrauns.com/wconnect/wc.dll?ebGate%7EEIS%7E%7EI%7EOLM1DICC Olmo and Sanmartn come to mind, as do http://www.logos.com/products/details/1678 eABD, DBSup, RAC, TRE, THAT, and ThWAT (=http://www.eisenbrauns.com/wconnect/wc.dll?ebGate%7EEIS%7E%7EI%7EBOT15THEO TDOT). Unfortunately, I dont have all of the resources I need in my personal library. In my case, and probably yours, a trip to a research library is essential to the completion of an honest-to-goodness research project. That brings up a dimension of serious study of the Bible I will post on in the future: the necessity of a working relationship with a friendly neighborhood research institution.Print resources I have on hand for doing linguistic and philological study are alluded to below. The dictionaries I have in electronic format which include discussions of biblical Hebrew vocabulary items are the following. eDictionaries relevant to the Study of Biblical Hebrew (1) Francis Brown, with Samuel Rolles Driver and Charles Augustus Briggs, The Enhanced Brown-Driver-Briggs Hebrew and English Lexicon. With an appendix containing the Biblical Aramaic. Based on the lexicon of William Gesenius, as translated by Edward Robinson, and edited with constant reference to the thesaurus of Gesenius as completed by E. Rdiger, and with authorized use of the German editions of Gesenius Handwrterbuch ber das Alte Testament. Electronic ed. based on the Oxford: Clarendon 1906 edition as corrected in 1951. Oak Harbor: Logos Research Systems, 2000. Abbreviation: http://www.logos.com/products/details/1484 eBDB. The classic dictionary of biblical Hebrew, it remains an essential reference tool. A significant plus of eBDB: transliterations of Arabic, Syriac, and Ethiopic words are provided. (2) Samuel Prideaux Tregelles and Wilhelm Gesenius, Gesenius' Hebrew and Chaldee Lexicon to the Old Testament Scriptures. Bellingham: Logos Research Systems, 2003 [1846]. Abbreviation: http://www.logos.com/ebooks/details/GESENLEX eTregelles. A proto-BDB as it were, with greater attention to some details. This dictionary deserves to be better known. (3) M. E. J. Richardson, ed., The Hebrew and Aramaic Lexicon of the Old Testament. CD ROM Edition. (Translation and revision of Walter Baumgartner, Ludwig Koehler, and Johann Jakob Stamm, eds., Hebrisches und aramisches Lexicon zum Alten Testament [5 vols; Leiden: Brill, 1967-1997). Abbreviation: HALAT]). Leiden: Brill, 1994-2000. Abbreviation: http://www.logos.com/products/details/1455 eHALOT. An essential reference tool. On the negative side: HALOT and eHALOT contain an inordinate number of typos and other errors. Its glosses and definitions, unsurprisingly, sometimes read as if they were translations of a German, not a Hebrew base. To be used in conjunction with (e)BDB. (4) William Lee Holladay, A Concise Hebrew and Aramaic Lexicon of the Old Testament based upon the Lexical Work of Ludwig Koehler and Walter Baumgartner. Twelfth corrected impression originally published 1991. Leiden: Brill, 2000 [1971]. Abbreviation: http://www.logos.com/products/details/2082 eHolladay. A briefer version of (3). Concision, of course, is valuable in its own way. (5) James Swanson, Dictionary of Biblical Languages with Semantic Domains: Hebrew (Old Testament). Abbreviation: http://www.logos.com/ebooks/details/DBLHEBR DBL. Electronic ed. Oak Harbor: Logos Research Systems, 2 2001 [1997]. The chief advantage of this dictionary is the classification of vocabulary into semantic domains according to the typology devised for New Testament Greek by Louw and Nida. (6) Enhanced Strongs Lexicon. Woodside Bible Fellowship, 1995. Abbreviation: http://www.logos.com/ebooks/details/STRONGS ESL. For every Hebrew word, an overview of KJV translation equivalents is given, with number of occurrences. The resource is of interest to students of translation. (7) Robert L. Thomas, Hebrew-Aramaic Dictionary of the New American Standard Exhaustive Concordance. Updated Edition. Anaheim: [Lockman] Foundation Publications, 1998 [1981]. Abbreviated title: DNASV. Derivations and general meanings are taken from BDB. Specific meanings = NASV translation equivalents are also given, with number of occurrences. The resource is of interest to students of translation. (8) R. Laird Harris, Gleason Leonard Archer, and Bruce K. Waltke, eds., Theological Wordbook of the Old Testament. Electronic ed., Chicago: Moody Press, 1999 [1980]. Abbreviation: http://www.logos.com/ebooks/details/TWOT eTWOT. Not without its uses, this resource is nonetheless inferior to Botterweck-Ringgren (ThWAT/TDOT; not yet complete in English), Jenni-Westermann (ThAT/TLOT), and, more often not, to the OT coverage in the Outside the NT sections in Kittel (ThWNT/TDNT). The sooner TDOT is available in electronic format, the better. TLOT is available through http://www.accordancebible.com/modules/details.php?ID=154 Accordance. For TDNT, see the next item. (9) Gerhard Kittel, Gerhard Friedrich, and Geoffrey W. Bromiley, eds., Theological Dictionary of the New Testament (10 vols.; tr. Geoffrey W. Bromiley and [vol. 10] Ronald E. Pitkin; Grand Rapids: Eerdmans, 1964-1976 [= Gerhard Kittel and Gerhard Friedrich, eds., Theologisches Wrterbuch zum Neuen Testament (10 vols.; Stuttgart: Kohlhammer, 1933-1979)]. Abbreviations: ThWNT/http://www.logos.com/products/details/1416 eTDNT. TDNT vol. 10 (1976) is missing the Literaturnachtrge of ThWNT vol. 10 (1979) 946-1294. The omission is unfortunate. TDNTs discussions of NT vocabulary items, where they touch upon the equivalent vocabulary items in the Hebrew Bible, are an important resource. (10) Johan Lust, Erik Eynikel, and Katrin Hauspie, A Greek-English Lexicon of the Septuagint. Revised Edition (Stuttgart: Deutsche Bibelgesellschaft, 2003 [1992, 1996]). The electronic edition is available through a number of Bible software firms. Abbreviation: http://www.logos.com/ebooks/details/LEHLXXLEX eGELS. The look up of a Hebrew vocabulary item via the search function turns up instances of lexicographical significance in which a Hebrew base text at odds with MT is suggested. Each of these resources has value. The verb akl eat may illustrate. Strictly speaking, TDNT is not a Hebrew dictionary at all, but one may find the appropriate entries in eTDNT via a search for eat in eTDNT from the Libronix Basic Search function. The results make it clear that the entries esqiw and trwgwdeserve the closest attention. Defining the Corpus of a Word-Study: The Example of akl So then, how often is akl used in the Hebrew Bible? Logos has a module entitled Bible Word Study. The module was probably not designed for the purposes I will put it to, but lets see where it takes us. I put akl into its search engine. A wealth of data is generated over the course of a few minutes. At the top, a sum total of akl occurrences is given: 816. A bar graph presents a book-by-book breakdown. The size of each bar takes into account the size of the book it represents relative to the others. The feature is helpful. Lev, Deut, Hos, Joel, Amos, Nahum, and Qoh tower higher than the others. Anyone familiar with these books will not be surprised. Among print resources on hand, I notice that http://www.eisenbrauns.com/wconnect/wc.dll?ebGate%7EEIS%7E%7EI%7EANDVOCABU VOT claims 820 occurrences of the verb akl in Hebrew (755+4+45+1+1+217 occurrences of akl in Aramaic). http://www.eisenbrauns.com/wconnect/wc.dll?ebGate%7EEIS%7E%7EI%7ECLI1DICT DCH and http://www.eisenbrauns.com/wconnect/wc.dll?ebGate%7EEIS%7E%7EI%7EJENTHEOLO TLOT, claim 809 occurrences. http://www.judaicapress.com/product_info.php?products_id=487&osCsid=7161c0319191bcb58b43c09b8a9f32b6 Even-Shoshan lists 807 occurrences. The causes behind the variation in count are not obvious, and there is no easy way to figure the matter out. A manual comparison of Mandelkern, http://www.eisenbrauns.com/wconnect/wc.dll?ebGate%7EEIS%7E%7EI%7ELISKONKOR Lisowsky, and Even-Shoshan, while possible, would be time-consuming, and would not explain the higher counts of VOT and the Bible Word Study. The latter two resources give book-by-book statistics. Adjusting for VOTs inclusion of occurrences of akl in Aramaic, their counts differ by a margin of 1 or 2 in four cases. I return to the Bible Word Study. Below the total and bar graph of akl, a series of Keylinks is in view. Five are listed: eBDB, eHALOT, DBL, eTregelles, and eHolladay. I click on More and eight additional links are uploaded: eStrong, eNAS, references to akl in introductory textbooks and helps, in a reference grammar, and eTWOT. Of the 10 resources I originally thought of for the purposes of a word study of akl, all but eTDNT and eGELS appear. Their omission is understandable. Reference tools of lesser importance also appear. A few I thought would appear do not.[1] I notice that eBDB claims 806 occurrences; ESL, 802. Below Keylinks, a section entitled Grammatical Relationships appears. Grammatical relationships in which akloccurs are groups into categories and exhaustive lists provided. This is little bit like having The Dictionary of Classical Hebrew (DCH) in electronic version format at ones fingertips, without, unfortunately, extra-biblical occurrences of akl included. One may upload the actual occurrences in context, and after that, the Andersen-Forbes Phrase Marker Analysis of contexts of choice. All of this is magnificent. Below Grammatical Relationships, a unit entitled Translation appears. I will return to it in a future post. Last but not least, a concordance of occurrences of akl appears, listed according to morphology. Entitled Biblica Hebraica Stuttgartensia: with Westminster 4.2 Morphology, it also gives a total of occurrences: 820. This contradicts the 816 showing up at the top of the Word Study beside the bar graph, also derived from BHS/WHM 4.2. If I put the verb akl into the search engine of the Andersen-Forbes Phrase Marker Analysis (AFPMA), another total is given: 792. As noted earlier, VOT, another Andersen-Forbes product, gives 820. Divergent totals of this magnitude probably point to issues of broader import. It will be interesting to find out what they are. [I discuss them in a future post.] The coda of the concordance provided strikes the eye. The data presented is corrupt. The phrase aSkDlAnw jSmDmAnwoccurs in context twice under the heading (2) v #2 (WTS)hmM. aSkDlAnw jSmDmAnwappeared in context earlier, once under the heading verb, qal, perfect [ketiv], and once under the heading verb, qal, perfect [qere]. hSmDmAnwis misspelled as jSmDmAnwin each instance. To be sure, the masoretes record two occurrences of akl by means of a single, per se impossible form: aSkDlAnw= aSkDlDnw (ketiv) and aSkDlAny(qere). But a presentation of the data four times without ever disambiguating it is not helpful. There are four sets of qere/ketiv readings in the MT aklcorpus. They all show up in the concordance with a total of 820 provided. 820 reduces to 816 following standard counting procedures, in agreement with the figure at the top of the Word Study. But is the standard counting procedure correct? After all, both aSkDlDnwand aSkDlAnyare attested in MT Jer 51:34. A comprehensive presentation of akldata in MT would provide one total counting qere/ketiv readings as two occurrences, and another that does not. The Word Study seems to do this. If so, the totals should be explained for what they are in pop-up windows. BHS/WHM 4.2 has some rough edges, but I prefer its Isa 37:30 waIkVwlU pIry`M to The Hebrew Bible: Andersen-Forbes Analyzed Text (AFAT) Isa 37:30 waDkwlq pIryM. The latter appears in a window if one hovers over the reference in BHS/WHM. AFAT makes the aspirated p of pIryM look like an error. It would have been wiser to read the qere in the body of AFAT, and superscript the ketiv with the vocalization that best seems to suit it. How does Even-Shoshan fare? akl in Jer 51:34, Ezek 16:13; 44:3, and Isa 37:30 is listed as aSkDlAny, aDkDlVt;V, lRaTkDl_, and waIkVlw, respectively, the qere in every case. In two cases, the ketiv is given in parentheses. Why not the other two? Mandelkern registers all eight readings, but you have to know where to look. Qere/ketiv readings are not presented in a consistent fashion. Let us summarize results so far. None of the resources currently available, electronic or print, gives its users a comprehensive, error-free, and consistent presentation of the raw data relative to akl in MT. The advantage of electronic resources is that they are readily modifiable. Future editions of BHS/WHM, and AFAT, I expect, will be free of the problems just noted. The wait between one edition and another, furthermore, will be miniscule compared to the span of time that separated the appearance of the corrected BDB (1951) from its predecessor (1906). Alice in akl-land I'm still wondering how many occurrences of aklin MT there are. A Hebrew Morphological Bible Search specifying akl as a verb, Hebrew words only, with BHS (WTS) and Hebrew Morphology (Westminster) as additional parameters, yields 862 occurrences according to BHS/WHM 4.2 tags. I scroll down and take a look at the book of Ruth, a text I feel I know well, to see whats up. The morphological analysis is wrong two out of six times. hDakRl in lVoEt hDakRlin Ruth 2:14 is highlighted as if it were a verbal form,[2] not the noun that it is.awkAlin la awkAl lIgawl in 4:6 is highlighted as if it derived from akl.The correct derivation, of course, is from ykl. The bar graph at the top of the Word Study, described as dependent on BHS/WHM 4.2 data, gives a total of 5 occurrences of akl in Ruth, not 6. Better, but still not correct. The correct total is 4. A Morphological Search specifying akl as a verb, all resources of specified morphology as the database, and Hebrew Morphology (Andersen-Forbes) yields a total of 2586 occurrences. The number is mysterious. The following forms are parsed in The ESV English-Hebrew Reverse Interlinear Old Testament [ESVIB] as if from akl: waSkAl;EM (Exod 32:10); waSkAl;EM (II Samuel 22:39); and waSkAl (Ezek 43:8). In each case, the correct derivation is from klh. As far as the book of Ruth is concerned, across all three resources indexed (AFAT, ESVIB, and http://www.logos.com/products/details/2055 The Lexham English-Hebrew Interlinear Bible [LIB]), the analysis appears to be wrong one out of five times. hDakRl in lVoEt hDakRlin Ruth 2:14 is highlighted as a verb, not the noun that it is. A Search specifying akl as a verb, http://www.logos.com/products/details/3005 BHS/WIVU as the database, and Hebrew/Aramaic Morphology (WIVU) yields 861 occurrences. Not to be outdone by its competitors, hDakRl in lVoEt hDakRlin Ruth 2:14 is once again misconstrued as if it were a verbal form, not the noun that it is. Is it really that hard to parse hDakRl in lVoEt hDakRlat mealtime correctly? Not to my knowledge. If I examine AFAT Ruth 2:14 in situ, it turns out hDakRlis understood as a noun. Ditto for BHS/WHM 4.2 and BHS/WIVU. The databases parse the form correctly, but one is led to believe otherwise based on the searches I just described. As a last resort, I visit the Logos website, and immediately discover the problems noted are well-known. It also turns out I was performing the search incorrectly (see footnote 2). Workarounds exist. I follow instructions, and soon have in hand the lemmatized analyses of akl of the three databases of the Tanakh in the http://www.logos.com/gold Scholars Library: BHS/WHM 4.2, BHS/WIVU, and AFAT. It is fabulous to have all three. Comparative study of their contents is an effective way of flagging problems and identifying promising avenues of research. Aside from two obvious errors in WHM and three in AFAT, the databases agree in all but four instances, with WIVU deriving aDkVlw in Ex 12:4; 16:16, 18, and 21 from the noun akRl, and WHM and AFAT parsing the same forms as suffixed infinitive constructs of the verb. In short, according to WIVU, the verb akl occurs 810 times in MT; according to WHM and AFAT (after the elimination of error), 814 times. In the next post, a foray into the field of text-criticism will serve to define the contours of the aklcorpus with greater sharpness. [1] In a word study, Keylinks to GKC, Joon-Muraoka, http://www.logos.com/products/details/2954 UT, http://www.logos.com/products/details/2068 CAL, GELS, and similar resources are not yet possible. But a Basic Search on a string of Hebrew consonants with GKC or a similar resource open yields a decent set of results. [2] If I had clicked the Add to Search button after specifying verb, this would not have happened. The morphological search function is not as dummy-proof as it needs to be. [3] The errors: WHM 4.2 lists awkAl in Ruth 4:6 as from akl: its a form of ykl. AFAT lists aSkRlVK in Exod 33:3 as from akl : its a form of klh. Both list wlVaDkVlVkRM in Gen 47:24 as a suffixed inf. construct: its a suffixed form of the noun akRl. If inf., it would have been aSkDlVkRM (see Josh 23:13; Gen 3:5). AFAT misparses Hos 13:8 w׿akVlEM as Hiphil: it is Qal. April 30, 2007 Comments You might also like to look at SDBH, http://www.sdbh.org/,http://www.sdbh.org/, which is the United Bible Societies' work in progress on a Hebrew dictionary organised by semantic domains. The format is intended for a specialised audience. Another project in progress, and at an earlier stage, is KTBH, http://www.ktbh-team.org/,http://www.ktbh-team.org/, which I worked on for a time. So far only a few sample entries are available (I wrote the ones on the khN word group), and the e-mail link to the team is broken. Sadly, neither of these projects yet has an entry for akl for you to compare with. Posted by: http://www.qaya.org/blog/Peter Kirk | May 01, 2007 at 12:46 AM Thanks for the links, Peter. I temporarily lost your comment while fixing some glitches. It's back now. Posted by: http://www.ancienthebrewpoetry.typepad.com/JohnFH | May 01, 2007 at 12:48 AMh Electronic Dictionaries of Biblical Hebrew: Part One Electronic Dictionaries of Biblical Hebrew: Part Two Hebrew Dictionaries and the Field of Text Criticism A printable version of Parts 1-3 of this demonstration is available http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/files/e_dict_part_2.pdf here. Text-critical research is on a new footing thanks to http://www.logos.com/ebooks/details/LEHLXXLEX eGELS and databases like http://www.logos.com/products/details/1785 The Parallel Aligned Hebrew-Aramaic and Greek Texts of Jewish Scripture (hereafter: CATSS) and those of the Comprehensive Aramaic Lexicon (http://www.logos.com/products/details/2068 CAL). Their integration into the Libronix system makes them that much more useful. Commentary series with strength in the area of text criticism, such as http://www.logos.com/products/details/3095 ICC, http://www.logos.com/products/details/1991 WBC, http://www.logos.com/products/prepub/details/2913 JPSTC, and http://www.logos.com/products/details/2735 Hermeneia, are also available in Libronix format. A combination of background knowledge and intuition are irreplaceably important in the search for text critical discussions of interest relative to a particular study. At the same time, the value of keylinks across multiple resources is immense. A resource designed specifically for the work of text criticism merits development, but I would digress too much if I discussed the matter in this post. The student of ancient Hebrew fools herself if she thinks that MT as it stands is a serviceable basis for serious study of the language or the texts it transmits. MT is a point of entry, not a final destination. The texts MT contains were copied many times before becoming a part of it. A goal of text criticism is the identification of inadvertent errors and conscious changes introduced into the text over the course of time. A foray into the field of text criticism is an essential component of a serious word-study. In this section, sixteen akl occurrences of text-critical interest are reviewed. In ten cases, MT is upheld. In six cases, MT is held to reflect a miniscule corruption involving a single or single cluster of syllables or letters. waAbecame wyin Ps 81:17 via assimilation to the preceding line.waSkDlUM became w׿akVlEM and k;VlDbIyM became k;VlDbIya in Hos 13:8 via assimilation to the preceding context. aAK lw became aDkVlw w in the course of Ps 22:30s transmission. yaDkEl bV;dw becameyOakAl b;Ad;y by assimilation with the following line in Job 18:13. By aural misapprehension,awkIyl lw became awkyl la in Hos 11:4-5. wlVakRl became wlRaTkOlvia assimilation perhaps to the stress pattern and syllabics of wlAaSvRr preceding in Gen 47:24. In two cases, arguments in favor of reading a form of akl outweigh those opposed, but not decisively: waSkAl;EM/w׿akVlEM in Exod 32:10 and aSkRlVK/akAlVK in Exod 33:3. To be sure, scribal errors have sometimes become the foundation for a rich history of interpretation. The same goes for conscious changes made at the micro and macro levels. They are retainable for specific purposes. But if an interpreter desires to know what the text looked like at a point in time prior to the intromission of said errors and changes, she will avail herself of text critical methods. Text criticism has always been an aspect of the work of serious exegetes. Rashi, ibn Ezra, Kimchi, Luzzatto, and more recently, Driver, Greenberg, Craigie, and Fox, to cite a few prominent examples, sometimes propose a text at odds with MT, with or without the support of ancient witnesses. Of course, the proposals of those who seek to restore the received text to a more pristine state are themselves subject to evaluation. Inclusion and summary evaluation of text-critical suggestions are traditional features of dictionaries of biblical Hebrew. eBDB is the most helpful in this regard, but is now outdated. DCH claims to abstain from evaluation, but the very fact that it omits mention of most past proposals is a form of evaluation. I discuss eHALOTs text critical choices below. Sad to say, available dictionaries fail to describe the procedure followed whereby text-critical proposals were collected and evaluated and included or omitted. Glaring omissions of important past text-critical suggestions are evident in every one of them. Two examples may illustrate. Psalm 81:17 MT Ps 81:17 reads as follows: w`yaSkIylEhw mEjElRb jIfDh wmIx#wr d;bAv aAcVb;IyoR`K And he fed them with the fat of wheat, and from the rock I sated you with honey The line recalls Deut 32:13-14 and like Ps 81 as a whole, is best understood against the background of the traditions about Israels transit through the wilderness preserved elsewhere in ancient Hebrew literature. However, the past reference implied by MT is out of place in context. The change from third to first person of the speaking subject midway through the line, furthermore, is jarring. 81:17 is the conclusion of the entire psalm, and one expects it to relate to the lines which precede it. It seems best to understand v18 as the conclusion of a subunit that begins in v. 14, the protasis of a condition; the apodosis takes up all of vv. 15-17. In that case, v. 17 is best understood as a divine promise, and slightly emended: read waAaSkIylEhw for wyaSkIylEhw.[fn [1] Cf. 81:11. The translation then is: And I will feed him with the fat of wheat, // from the rock I will sate you with honey. The enallage of object is retainable; it occurs often in ancient Hebrew literature. One might have expected BDB, HALOT, and DCH to note the emendation, without giving it credence if such was the thought, but they do not. Hosea 13:8b MT Hos 13:8b reads as follows: w׿akVlEM vDM k;VlDbI$ya jAyt hAcDdh t;VbAq;oE`M There like a lioness I will eat them, a wild animal will rip them to pieces. The conclusion to a complex simile that begins in 13:7, the difficulties of MT 13:8b are not evident in a number of translations, which render the last stich as if it readk;VjAyt hAcDdh aSbAq;oE`M(e.g., REB: like a wild beast I shall rip them up). OG Hos 13:8 read waklM as waSkDlUM and they will eat them, the more difficult reading, because it presupposes a change of subject. w׿akVlEMk;VlDbIyaI will eat them like a lioness in MT follows easily afteraRpVgvEM k;VdObI will encounter them like a bear of the preceding line, but is not necessarily correct. If one emends k;VlDbIya to k;VlDbIyM, a slight change, the concluding line of 13:7-8 ends strongly, without the inconcinnities of MT. The translation then is: there the dogs will eat them, // a wild animal rip them to pieces. Duhm, Rudolph, BHS, Mays, NJPSV, and Borbone agree on the proposed text. eBDB, eHALOT, and DCH fail to mention the proposals existence. Proposed emendations like the above warrant consideration. It is true, of course, that most past attempts at restoring supposedly corrupt passages in MT to their original form belong in the trash heap of history. But that is not the same thing as saying that they all do. eHALOT in my view proposes to alter MT more often than is called for, as scholars have been wont to do from time to time. The opposite extreme is now common, whereby alteration of MT is foresworn on principle. Psalm 22:30 and Job 18:13 eHALOT lists ten cases of akl as reported in MT to be read as something else. eHALOT is right, it seems to me, in two instances: Ps 22:30a, where we should read, with BHS, Craigie, NRSV, and NAB: aAK lw yvVt;AjSww k;Dl_yvEny_aRrXto him shall all who sleep in the earth bow down in place ofaDkVlw wyvVt;AjSww k;Dl_d;vVny_aRrXall the fat ones of the earth shall eat and prostrate themselves; and Job 18:13, where we should read (similarly, Driver, Dhorme, NRSV, and Clines; for d;w*, cf. gw from gwy; and the Canaanite noun dw in the phrase ykl dw in KTU 4.767=TT 433, if that is the correct reading [2]) yaDkEl bV;dw owrOwhis skin is eaten away by disease in place of yOakAl b;Ad;y owrOw he eats the tendons of his skin. A compelling defense of MT akl is offered by Driver pro 1 Sam 1:18; Greenberg pro Ezek 33:27, Allen pro Ps 105:35; Clines pro Job 34:3; Fox pro Qoh 5:16; and Tov (Septuagint, 142) pro 2 Chr 30:22. In Deut 32:13, the reading sustained by eHALOT assimilates to context and is probably derivative. In Prov 31:27, the proposed emendation is odd. It has failed to attract support and does not deserve mention in a work of reference. It is a drawback that lexica fail to register construals alternative to their own in a consistent fashion. The case of awkIyl in Hos 11:4 may illustrate. Hosea 11:4 The form is unique and occurs in a difficult passage. As Macintosh points out, awkIyl was understood as a noun by Aquila, Symmachus, and Theodotion, and by Ibn Ezra and Kimchi. OG Hosea has dunh/somai aujtw I will prevail with him. Whether awkyl la(MT) or awkl lwstood in its Vorlage is not known, but the translation reads as if it were the latter (so eGELS, example 2.c. in the Introduction, II. B). On this construal, awk(y)l is a verb derived from ykl. Targum Jonathan, Peshitta, and Jerome, on the other hand, derive awkyl from akl. With BHS, eHALOT, NJB, REB, and NRSV, the text to prefer is probablylwawkIyl, in which awkIyl is taken as equivalent to aAaSkIyl. A truly helpful lexicon in a case like this would note and reference alternative construals. In the case at hand, at a minimum that would mean noting that a s q construe awkl as a noun. eBDB, eHALOT, and DCH do well to alert the reader to difficult and possibly corrupt passages which have exercised the ingenuity of scholars in the past. The signaling of cases in which MT attests to one thing and one or more versions attest to another is especially welcome. eHALOT does so in the case of Qoh 5:16, but not in the case of Deut 32:13; 1 Sam 1:18; Ezek 33:27; or 2 Chr 30:22. E.g., OG Ezek 33:27 translates as if laklh was in its Vorlage, the reading eHALOT prefers. The fact deserves note. In an ideal world, every instance of lexicographical significance in which an ancient version appears to have worked from a base text at odds with MT, or interpreted the same consonantal skeleton in a different way, would be noted in a reference lexicon of biblical Hebrew. eGELS is a step in the right direction. Its relevant notes, however, are incomplete and not always reliable. E.g., in OG Mal 3:11, bakl is translated eibrwsinfor food. The translator read bV;akRl. A note to this effect is lacking in eGELS. In OG Ps 100 [=MT 101]:5, atw la awkl is translated tou/twouj v sunh/sqionwith him I would not eat (translation following NETS). The translator read awkAl(spelled the same way in MT Ps 50:13), not awkEl as eGELS has it. This last case deserves note. It is not surprising that Mowinckel (91) and NEB follow OG and Peshittas lead in Ps 101:5 and read awkAl against MT awkAl. With him I will not eat fits the larger context (vv. 2, 6-7). But MTs him I will not endure is stronger and fits the immediate context better (vv. 4-5). Genesis 47:24b waArb;Ao hAydO&t yhVyh lDkRM lVzro hAcDdh w`lVaDkVlVkRM wlAaSvRr b;VbDt;EykRM wlVakRl lVfApVkR`M: mtwlRaTkOl via assim perhaps to the stress pattern and syllabics of wlAaSvRr and the [remaining] four parts will serve as field seed for you and as your food and for those in your house, and as food for your children. WHM 4.2 and AFAT mistakenly parse lVaDkVlVkRMas a suffixed infinitive construct. eHALOT, DCH, and WIVU parse it correctly as a suffixed noun. DCH notes a proposed emendation of lVaDkVlVkRM to lDkRMlRaTkOl. Vocalizing wlaklas wlVakRlalleviates the texts difficulties in less invasive fashion. The clause contains a string of l-introduced items in coordination. hyh sq. l pred. + l. pers. structures occur often in biblical Hebrew, in which the predicates consists of nouns and/or noun phrases (see eBDB hyh II. 2 f). It is natural to construe accordingly here, with both laklVkRMand lakl read as nouns rather than infinitive constructs. hyh sq. Inf. c. l structures are also well-attested, but not + l. pers. (see eBDB hyh III. 5 b). MT lRaTkOl may have arisen via assimilation to preceding laklVkRM understood as an infinitive construct (*lAaSkDlVkRM; cf. Targum Onkelos (wlmEykAlkOwN) [against CAL; but note CAL's double tag on Targum pseudo-Jonathans wlmyklykwN]). Among the versions, Targum Neofiti correctly read wlakl as a noun (wlmzwN). It is rare that MTs vocalization is less probable than a conceivable alternative. But MT lRaTkOl in this verse counts as an example. Exodus 32:10 and 33:3 According to a note in A Dictionary of Biblical Hebrew (http://www.eisenbrauns.com/wconnect/wc.dll?ebGate%7EEIS%7E%7EI%7EKADDICTIO DBH), a masoretic note associates with the East the reading pRN_akAlVKin Exod 33:3. There is something to be said for this vocalization, and for reading w׿akVlEM in place of waSkAl;EM in Exod 32:10. In both cases, Yahweh is the subject, who is elsewhere spoken of as a devouring fire (Exod 24:17; Deut 4:24; Isa 33:14; etc.). His anger is said to be about to jrh burn against his people. For Yahweh then to say that that I may devour them and lest I devour you would be vivid and harsh. The harsh word, according to Exod 33:4, is precisely what got the peoples attention. To be sure, the verb klh is securely attested in 33:5 and is elsewhere used with God as subject in equivalent contexts (e.g., Num 16:21; 17:10; 25:11; Josh 24:20; Jer 14:12; Ezek 22:31; Job 9:22). But on two occasions the verbs akl and klhco-occur (Jer 10:25; Hos 11:6). It is possible that Exod 33:3-5 also contains a co-occurrence. It is easier to imagine original w׿akVlEM and akAlVK being assimilated to the more common waSkAl;EM and aSkRlVK in Exod 32:10 and 33:3, respectively, than vice versa. The chief obstacle to this line of reasoning is the weak to non-existent attestation of w׿akVlEM and akAlVK in ancient witnesses. On the other hand, that may only go to show that the assimilation was ancient and almost universally received. In the next post, eight passages which according to some but not all exegetes contain the verb akl are discussed. [1] An error of audition, with assimilation to the third person of the preceding line. The error is probably ancient. The versions, in my view, do not attest to the suggested reading, though S and T appear to in part. As translators tend to do, S and T render difficult texts more approximately than easier ones, based on the logic of the whole as they understood it. For a defense of MT, with misgivings, see Delitzsch. The first to propose the emendation seems to have been Wellhausen. It was adopted by Gunkel, Kraus, BHS, Alonso Schkel, and Hossfeld and Zenger; RSV, NASB, NRSV, NAB, and NJB. NIV and ESV silently emend wto w before the verb. I propose a ban on silent emendations in another http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/03/taking_stock_of.html post. [2] The reading ykl dw el infermo lo consumir is found in Olmo and Sanmartn sub dw. Translate rather: sickness will consume. http://www.logos.com/products/details/2954 eUDB, however, reads y?tk l dht. May 01, 2007 Comments Much of the field of textual criticism of the Hebrew Bible depends on our view of what it is. Most university professors and academics believe the Tanakh is just another ancient text, and therefore they are free to mess around with it and "correct" it to their heart's content. Others believe it is the inspired Word of God, and therefore only contains textual problems if people have made genuine mistakes when copying it, and therefore we should be extremely careful about calling the Hebrew text "wrong", since we have no text that we know is "right" to compare it to. Posted by: http://allthingshebrew.com/tanakhlessons.php Hebrew Student | June 19, 2009 at 10:52 AM Electronic Dictionaries of Biblical Hebrew: Part Two Electronic Dictionaries of Biblical Hebrew: Part Three To Eat or not To Eat: That is the Question A printable version of Parts 1-3 of this demonstration is available http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/files/electronic_dictionaries_a_demonstration.pdf here. It remains to discuss eight cases with respect to which a consensus is lacking as to whether occurrences of the verb akl are represented: Ezek 21:33; 42:5; Mal 1:12; Job 20:21; Gen 47:24; and Exod 12:4; 16:16, 18, 21. Ezekiel 21:33 eTregelles, eBDB, and Even-Shoshan (with a question mark) understand lVhDkIyl in Ezek 21:33 to attest the elision of medial a according to a well-documented tendency (GKC 68h-k; Ezek 21:33 is cited in 68i, where the possibility of a derivation from kwl is also mentioned). They take lVhDkIyl to be a byform of lVhAaSkIyl (note that raSvEy*>ravEy in masoretic Hebrew). The alternative, which takes MT lVhDkIyl as derived from kwl, seems forced in context (pace Greenberg, who fails to discuss the proposal lVhDkIyl= lVhAaSkIyl). It is not surprising that Even-Shoshan counts lVhDkIylamong the occurrences of akl. But he would have done well to also list it under kwl, a derivation compatible with MT, with a cross-reference to akl [fn 1]. eHALOT, if it understood lVhDkIyl in Ezek 21:33 to conceal as it were lVhAaSkIyl with elision of medial a, would have so listed it. It does not. Alonso Schkel does not referencelVhDkIyl under akl either. But in his commentary on Ezekiel, he notes thatlVhDkIyl = lVhAaSkIyl and translates accordingly. A derivation of lhkyl from akl accords with the overall sense of Ezek 21:33. Bertholet proposed lVkDlDh in place oflVhDkIyl, followed by BHS. The Vorlage of OG Ezekiel, to judge by its ei sunteleian at this point, read thus. I doubt lklh represents the original reading. It is easier to imagine lhkyl, a difficult form, being corrected to lklh than vice-versa. Of course, that one of the readings is derivative does not make it any less an example of ancient Hebrew than the other. In the lexicon of my dreams, sub lVkDlDh under kD;lDh, OG Ezek 21:33 would be listed ( for reconstructed Vorlage). Quite apart from this instance, and in light of words like mAk;OQlRt foodstuff, a clear case of elision of medial a, the possibility that forms vocalized in MT as if from kwl, klh, or ykl derive on occasion from akl must be kept in mind. Ezekiel 42:5 Several resources list ywkVlwin Ezek 42:5 as a form of akl (eTregelles; Even-Shoshan; eHALOT, following http://www.eisenbrauns.com/wconnect/wc.dll?ebGate%7EEIS%7E%7EI%7EBAUHISTOR BL 371r; AFAT). But is it? That one architectural feature ate from other architectural features in the sense of taking space from them is an otherwise unattested idiom in Hebrew. Zimmerli derives ywkVlwfrom ykl. In that case the form might be revocalized ywkVlwand translated reached (cf. Ps 139:6: la awkl lh I reach it not). But in Ezek 42:5 ywkVlwis followed by the phrase mEhEnh from them. The solution seems farfetched. eBDBs proposal, following Ewald and Cornill who appeal to OG, makes better sense, but is far from compelling: read ywxlw [=] yaxlw take away (for this meaning, see eHALOT ii axl). An argument in favor of a derivation from akl is the attestation of the Akkadian equivalent ak?lu in texts discussing architectural features with the same meaning suggested above. http://www.eisenbrauns.com/wconnect/wc.dll?ebGate%7EEIS%7E%7EI%7ECADA1 CAD, http://www.eisenbrauns.com/wconnect/wc.dll?ebGate%7EEIS%7E%7EI%7ESETAHW von Soden, and http://www.eisenbrauns.com/wconnect/wc.dll?ebGate%7EEIS%7E%7EI%7EBLACONCIS CDA all reference this usage. HALOT might have noticed, but did not. The citation of equivalent usages and phraseology in languages beyond Hebrew is an excellent feature of eTregelles, eBDB, and eHALOT. A systematic citation of relevant materials in Akkadian, Ugaritic, Aramaic, and other languages with respect to usages and phraseology in dictionaries of ancient Hebrew remains a desideratum. Malachi 1:12b b;RaTmDrkR#M vUlVjAN aSdOny mVgOaDl h$wawnybw nbVzh aDkVlw By your saying: The Lords table is pollutable; and its bounty, its consumption, treatable with scorn. BHS does away with the (for us) awkward casus pendens construction by eliminating nybwits produceon which the following hangs. But if aDkVlw is understood as a suffixed inf. construct (with VOT, but not AFAT), the grammar of the whole is plausible. If instead aDkVlw is understood as a suffixed noun (OG, Hill, and most), the construction of which it is a part becomes inexplicably redundant. Targum Jonathan, Peshitta, and Vulgate paraphrase here. A text at variance with MT cannot be reconstructed from them. Mal 1:12bis part of a sentence whose larger structure is easily overlooked. k;Iy mIm;Izrj_vR%mRv woAd_mVbwa#w gdwl vVmIy b;AgɿwyYM wbVkDl_mDq#wM mUqfDr mUgv lIvVmIy wmInjDh fVhwrh k;I`y_gdwl vVmIy b;AgɿwyYM aDmAr yhwh xVbDawt waAt;RM mVjAl;VlIyM awtOw b;RaTmDrkR#M vUlVjAN aSdOnymVgOaDl h$wawnybw nbVzh aDkVlw Though from the suns rising to its setting, my name is great among the nations, and everywhere incense and pure oblation is offered to my name; Though my name is great among the nations, said Yahweh of armies, you on your part profane it by your saying: The Lords table is pollutable; and its bounty, its consumption, treatable with scorn. (Mal 1:11-12) The use of (repeated) k;Iy and w to coordinate preposed adjuncts to a matrix (concession + assertion) is not surprising. The construction warrants further study. Job 20:21a aEyN_cDryd lVaDkVlw No survivor to eat it. WHM 4.2, AFAT, and WIVU concur in construing lVaDkVlwas a suffixed infinitive construct. Mandelkern, Lisowsky, and Even-Shoshan construe it as the noun akRlwith suffix. If cDrydis understood in the sense of something left over, and the referent of the pronoun taken to be the wicked individual whose pride and fall is the chief subject matter of Zophars speech (so NRSV, REB, etc.), the construal makes sense. ButcDrydelsewhere means survivor, and the more probable antecedent to the suffix in question is ygogain, t;Vmwrtwhis trade, and b;Ayt gzl ill-gotten patrimony in 20:18-19. The logic of the passage supports this. One who accumulates wealth expects to enjoy it and pass it on to his heirs, but if he is a malefactor, neither he nor his heirs will eat his gain. Instead he will have Gods burning wrath as food. Job 20:21 is part of a unit whose versification and text as preserved in MT seem off in a few instances. I would restore as follows: mEvIyb ygowla ybVlDo mEjIyl t;Vmwrt#wwla yoSl`sk;I`y_rxAX oDzb d;l;IyM b;Ayt gzGlwla ybRn`hwk;Iy la_ydo vDlEw b;VbIfVnw b;AjSmwd#wla ymAl;E`faEyN_cDryd lVaDkVlw oAl_k;E#N la_yjIyl fwbwb;ImVlawt cIpVqwyxRr lw k;Dl_yd oDmDl t;VbwaR`nwyhIy lVmAl;EWa bIfVnGw y`vAl;Aj_b;wjSrwN aApwwymVfEr oDlE#ymw b;IlVjwmw |mt k;VjEyl =ak/m confusion.mtydoassim to more frequent form. |mtoDmElassim to yd|. mt b;IlVjwmw cause of error unclear; alt. lVjwM= an otherwise unattested noun. A bringer-back of gain, he will not swallow it down. One who prospers his trade, he will not savor it, for he crushed, left to die the poor. Patrimony he stole, he will not build it up, for he will not know relaxation. Of his children, of his dearest, none he will save, no survivor to eat it. For a reason his fortune will not prosper, when his sufficiency is complete, distress will be his. Let the full force of misery come upon him, may it serve to fill his belly. His burning wrath he will let loose on him, may he rain it down on him for his consumption. (Job 20:18-23) [hjyl], a denominative Hiphil from jAyl in the sense of wealth, bounty, occurs, as such Hiphils tend to do, in both transitive and non-transitive senses. Kataphoric oAl_k;EN constructions are attested elsewhere (Ps 1:5-6; Hab 1:4, in both cases picked up by k;Iy v.b;IlVjwmw is a suffixed infinitive construct. Tiny changes to MT Job sometimes suffice to restore it to intelligibility. Exodus 12:4; 16:16, 18, and 21 eBDB sub Qal akl contains the following note: lVpIy aDkVlw according to his eating, i.e. according to his needs in eating Ex 12:4; 16:16, 18 also v 21. The four occurrences of aDkVlw after lVpIy or kV;pIy are understood as suffixed inf. constructs, not as suffixed nouns as Even-Shoshan, eHALOT, and DBH have it. A comparison with other lVpIy idioms lends support to eBDBs analysis. Note the following (discussion of minutiae in brackets): lVpIy rOb hAvDnGyM t;Arb;Rh mIqnt$w wlVpIy mVoOf hAvDnYyM t;AmVoIyf mIqntw Lev 25:16 The proportionally greater the years [since Jubilee past], the more you shall increase its price; the proportionally fewer the years, the more you shall decrease its price. [Both rOb and mVoOf are inf. constructs, as eBDB notes sub rbAb v. rOb is misconstrued as a noun in WHM, AFAT, and WIVU. For a non-pleonastic version of the idiom documented here, see Num 26:54.] wlVpIy hE`oDlwt hR`oDnN mEoAl hDa$hRl waAjSry_kE$N ysVow b;Vny ycVraEl Num 9:17 Correlative to the lifting of the cloud from the tent, the Israelites would break camp following. [According to a well-attested pattern (Joon-Muraoka 167b), the double vav structure marks a correlation between two sentence constituents. Sad to say, a look at the Andersen-Forbes Analysis at this passage and two of Joon-Muraokas examples, Gen 44:22 and Jer 18:4, reveals divergent analyses each time. The pattern I note escaped consistent tagging.] lVpIy mVlat lVbDbRl vIbVoIyM vDnh aRpVqOd aRtVkRM Jer 29:10 Relative to the completion of Babylons seventy years, I will take note of you. [The construction headed bylVpIyand closed by vDnh is noteworthy. A peek at AFPMA reveals a splendid analysis of syntactic structure sub loco. The construction is correctly tagged as a clausal immediate constituent on a par with the verbal predicator and object complement following. A study of like constructions is a desideratum. AFPMA makes it possible to establish a corpus of relevant cases. [2]] Given that suffixed nouns after lVpIy or kV;pIy are also attested, Even-Shoshan, eHALOT, and DBHs construal cannot easily be ruled out. Cf., e.g., lVpIy zroOw in Lev 27:16. In a case like this, a reliable reference tool would construe the expression one way, and note the alternative construal in parentheses. Lucy in the Sky with Diamonds In this post, I attempted to establish a corpus of occurrences of the verb akl in the Hebrew Bible. I could not have done so to my satisfaction without the aid of both electronic and print resources. Along the way, I saw tangerine trees and marmalade skies. I had fun (no acid was involved). Of course, not everyone sees Hebrew as I do, through a looking glass. For those of you who see Hebrew with unsmitten eyes, the trip into the fine details of akl may have seemed more like a journey into the bowels of a vast and mysterious underworld. Relax, we have come to a provisional conclusion. Spewed out of the ordeal you are. The corpus arrived at totals 814 occurrences. The precise contents of the corpus are not identical to those contained in any one of the resources that contributed to its constitution. Excluding errors, identified cases under dispute totaled 24. 22 out of 24 were assigned to the verb akl, one to the noun akRl, and one akl form was divided into two words. The wealth of reference tools and databases available in electronic format was a boon for the purposes of the first installment of this word study. I am grateful to the people of Logos for their vision and persistence. Error is not necessarily a bad thing. It has a place, as theologians say, in the divine economy. Felix culpa. Discrepancies among dictionaries of biblical Hebrew and the AFAT, WHM, and WIVU databases catch the eye, and compel a closer look at the data. In this word study, errors and discrepancies discovered in process became stepping stones in the development of a research strategy. Along the way, my knowledge of specific texts was deepened. In my book, thats Lucy in the sky with diamonds. If you, dear reader, have yet to explore the advantages of electronic resources for the purposes of serious study, it is time you do. In future posts, other aspects of the verb akl will be explored with the help of e-dictionaries of Hebrew, along with print and other e-resources. Unscientific Postscript It would be helpful if publishers of reference tools tailored their products to take advantage of the electronic format from the get go. Lets take the example of HALOT, which is chock full of errors in both its print and electronic editions. The use of an interactive algorithm of community correction for the purposes of product improvement would be appropriate. An editor of Brills choosing might be designated to oversee the process. Or there might be an agreement allowing Logos to oversee corrections and additions to eHALOT. Truly useful reference tools such as CDA post addenda and corrigenda suggested by users http://www.trin.cam.ac.uk/cda_archive/online. One of the original editors oversees the process. CDA does not exist in electronic format, a crying shame, so the exercise is not nearly as user friendly as it might be. I suggest taking things to a new level. As do many software firms, Logos offers continuous updates of its products free of charge to its customers. But its up to the original publishers, Oxford in the case of BDB, Brill in the case of HALOT, and Harrassowitz in the case of CDA, to market electronic editions of the reference tools they (also) publish on dead trees with a mechanism in place to facilitate the incorporation of addenda and corrigenda on a continuous basis. They ought to do so as a matter of principle. In the electronic medium, vanilla-flavored errors a few of which I noted above ought to be fixable at any time. There was a time when students, pastors, rabbis, and professors worked together to produce reference tools with as few bloopers as possible between their pages. The preface of BDB names and thanks a long list of people who contributed comments and corrections. No wonder BDB is relatively free of error. Excuse my temerity in thinking that reference tools of the future, by virtue of being modifiable electronically on a continuous basis according to pre-established guidelines, have the potential of being more useful and more accurate than tools of the past. [1] In passing, one cannot fail to register with disappointment that eBDB and eTregelles each contain a typo at this point. lVhDkIylshows up as lIhDkIyl in eBDB; hDkIyl as jDkIyl in eTregelles. [2] Tags might be added to AFPMAso as to facilitate the study of constructions of this and other types. As Andersen and Forbes note in their introduction to AFPMA, it remains a work in progress. May 01, 2007 Electronic Dictionaries of Biblical Hebrew: Part Four The binyanim of akl Which morphologically tagged electronic version of Biblia Hebraica Stuttgartensia outclasses the others? Based on my study of the verb akl, that prize goes to the http://www.logos.com/ebooks/details/BHSWTS42 Westminster Hebrew Morphology 4.2 (version 4.4, unavailable to me, is marketed by http://www.accordancebible.com/modules/details.php?ID=73 Accordance). Read on to see why. The binyanim of akl attested in MT appear to be four: qal, niphal, pual, and hiphil. The binyanim of aklto which the text underlying MT plausibly attests are also four: qal, qal passive, niphal, and hiphil. Let me explain. In an essay of enduring importance, Jeremy Hughes argues against an approach to Hebrew grammar in functional denial about the existence of non-primitive linguistic phenomena in Tiberian masoretic Hebrew.[1] A distinction can and must be made between the understanding of biblical Hebrew reflected in the orthography and vocalization of the Tiberian masoretic text and biblical Hebrew insofar as we are able to reconstruct it based on linguistic analysis of MT and sources that predate it. For example, it is possible to identify and remove a number of errors of grammatical analysis which are integral to the received text. The examples Hughes cites are or should be uncontroversial: cases in which an original hiphil infinitive absolute was misconstrued as a 3ms hiphil perfect (e.g., Gen 15:6; 21:25; 31:7; and 34:5); cases in which an original qal passive imperfect was misparsed as a hophal (e.g., Gen 4:15, 24; 12:15; 18:4; 24:33; 50:26), qal (Gen 50:26; Exod 30:32), piel (Isa 1:20), or niphal (e.g., 2 Sam 3:2 [the ketiv in my view probably reflects an original wylVdw]) imperfect; cases in which an original qal passive perfect was misparsed as a pual perfect (e.g., Gen 4:26; 10:21, 25: 35:26; 41:50; 46:22, 27); and cases in which a fs participle was misconstrued as a 3fs (e.g., Gen 18:21; 46:27; Job 2:11; Ruth 1:22; 2:6; 4:3) or 3ms perfect (1 Kgs 11:9; Gen 22:13; Isa 56:3. A close reading of Hughes essay leaves the impression that the reading tradition preserved in MT accurately reflects the vast majority of grammatical details the texts it transmits instantiate, but this impression depends on a concomitant recognition that it sometimes does not. Other examples where MTs accuracy cannot be taken for granted have been pointed out by others. As Hughes notes, James Barr concluded that the reading tradition has inserted the article under inseparable prepositions in a number of cases where it was not originally present.[2] Stephen Kaufman points out a set of hypercorrections in Deuteronomy and Judges in which paragogic nun was added to non-indicative imperfect forms via misapplication of a rule whereby the final nun of the imperfect indicative assimilates to the initial consonant of the next except in pause and when the next word begins with a consonant that does not allow assimilation (aand possibly o). He also notes in passing the ubiquitous and quite erroneous Masoretic practice in which w e yiqtol forms have been mispointed as consecutives via assimilation to perfect forms with which they co-occur. He cites the example of wyaTtDywNin Isa 41:5. One might wish Kaufman would cite more examples and dedicate an essay to the topic.[3] With the partial exception of http://www.logos.com/products/details/1484 eBDB, http://www.logos.com/products/details/1455 eHALOT, and DCH, reference tools currently available tend to turn a blind eye to the issues mentioned and others like them. To the extent that they do, they lack scientific rigor and lull students of biblical Hebrew into a false sense of security. Even-Shoshan, eBDB, and http://www.logos.com/products/details/3108 WIVU list five occurrences of akl as examples of pual forms (Nah 1:10; Neh 2:3, 13; Exod 3:2; Isa 1:20). But aklis not otherwise attested in the D stem. These forms are best revocalized as Qal passives.[4] http://www.logos.com/products/details/2693 WHM 4.2 so parses them, as does http://www.logos.com/products/details/2693 AFAT, except in Isa 1:20. eHALOT is equivocal. eTregelles lists t;VaDkVlEhwin Job 20:26 as a piel. AFAT so parses as well. On this construal, MT t;VaDkVlEhwmight be a mixed form, that is, a stand-in for two alternatives: t;VaAkV;lEhw(Piel) and t;OakVlEhw (qal). Driver and others so aver, but the hypothesis is not compelling. In later Hebrew, the qal, niphal, hiphil, hithpael, and nithpael of aklare securely attested; the D stem of aklapparently is not, beyond the pual participle. The example Jastrow lists under piel is a pual participle. If so, it is perilous to posit the existence of the piel of akl in earlier Hebrew on the basis of MT Job 20:26 t;VaDkVlEhw. Qimron lists an example of aklpiel in the DSS under Words Mainly Attested in the DSS and in the Tannaitic and Amoraitic [MH 2] Literature: 4Q513 2 II:5 (Qimron, 98). Abegg, Bowley, and Cook do not so parse it. The context is broken, making it difficult to know how to construe the form in question. The construal of the relevant phrase implied by Garca Martnez and Tigchelaar, hznwt maklyhM the fornication of their food, in which they treat the form as an example of the well-attested noun makl, seems more probable than that suggested by Qimron. As I will now argue, WHM and WIVU correctly parse MT Job 20:26 t;VaDkVlEhw as a qal imperfect. As the vocalization demonstrates, Isa 1:20 tV;aUkV;lw was understood as a pual imperfect in MT, but WHM, with Hughes and others, correctly parse it as a qal passive, given the weak to non-existent attestation of D active akl elsewhere. The following pairs illustrate a phenomenon in masoretic Hebrew whereby a form which disambiguates and protects a medial aoccurs alongside another which does not. cVaEtlDcEat(bound form) bV;avbD;aVvw (bound form) bV;aErwtbR;aTrwt(bound form) tV;aEhSbw tR;aThDbw (first form from Prov 1:22; the second, Zech8:17) tV;aUkV;lw* tU;akV;lw* tU;akVlw (MT Isa 1:20 is a byform of the second form, which goes back to the third) tV;aDkVlEhw* t;akSlEhw (first form from Job 20:26; the second by analogy with Gen 3:17 t;akSlRnw) In cases (1) (3), the phenomenon occurs according to a rule. In cases (4) (6), it apparently does not. This foray into morphological analysis has shown that older reference works retain interest. http://www.logos.com/Logos is to be commended for producing http://www.logos.com/ebooks/details/GESENLEX eTregelles. It was also seen that newer works incorporate the results of recent research very unevenly. In terms of MT, WIVU consistently reports the parsing implied by it. WHM alone parses the six occurrences discussed here correctly in full recognition of the rediscovery of the qal passive by modern philologists. The importance of having multiple resources at ones fingertips is patent. [1] Jeremy Hughes, Post-Biblical Features of Biblical Hebrew Vocalization, in Language, Theology, and The Bible: Essays in Honour of James Barr (ed. Samuel E. Balentine and John Barton, Oxford: Clarendon, 1994) 67-80. [2] James Barr, Determination and the Definite Article in Biblical Hebrew, JSS 34 (1989) 307-35; 325-33. [3] Stephen A. Kaufman, Paragogic nun in Biblical Hebrew: Hypercorrection as a Clue to a Lost Scribal Practice, in Solving Riddles and Untying Knots: Biblical, Epigraphic, and Semitic Studies in Honor of Jonas C. Greenfield (ed. Ziony Zevit, Seymour Gitin, and Michael Sokoloff; Winona Lake: Eisenbrauns, 1995) 95-99. [4] Recent discussions of the Qal passive stem in biblical Hebrew include Ronald J. Williams, The Passive Qal Theme in Hebrew, Essays on the Ancient Semitic World (ed. John W. Wevers and Donald B. Redford; Toronto: University of Toronto Press, 1970) 43-50; Jouon-Muraoka 58; Waltke and OConnor 26; Pieter A. Siebesma, The Function of the Niphal in Biblical Hebrew (SSN 29 [28]; Assen: Van Gorcum, 1991); and Jeremy Hughes, Post-Biblical Features, 71-76. May 02, 2007 Comments Can you please translate this in hebrew please. its very important. " I LOVE JESUS " Thanks very much. Its very important. Posted by: Josh | March 20, 2008 at 04:29 AM How would you translate the Niph Participle in Psm. 46:1 (or 2 in the Hebrew text. The commentaries are not very helpful regarding this. Thanks Posted by: R Minto | September 22, 2008 at 01:16 PM Thanks for this useful post. I also think WTM is extremely good, and that some of the older works such as Tregelles (based on Gesenius's work) are excellent. Gesenius is excellent for the etymological derivation of words, since it quotes other Semitic languages for parallels. For rare words, this is a goldmine. Posted by: http://allthingshebrew.com/Hebrew Student | June 24, 2009 at 10:14 AM The Future of a Dictionary of Classical Hebrew In a previous http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/04/electronic_dict.html post, I noted some advantages of electronic relative to print resources for the study of ancient Hebrew. I will drive the point home again here, this time in reference to The Dictionary of Classical Hebrew (DCH). The dictionary is a treasure-trove of data. One can only hope that someday, DCH in its entirety will be available online, with hotlinks to all references, biblical and extra-biblical. It would then be revisable and updateable by a community of scholars of the editors choosing. At the most fundamental levels, that of data presentation and coverage, it needs both, as I now demonstrate. akls statistics, according to DCH, are 809 (Hebrew Bible); 11 (Ben Sira); 100 (Qumran and related non-Biblical texts). Not without its quirks and omissions, DCHs presentation of paradigmatic contexts is nonetheless its most delectable feature. The Logos Bible Softwares Grammatical Relationships in its Bible Word Study by comparison provides more raw data and less analytical interpretation.[1] I would buy DCH for this reason alone if I had the money, though I would rather supply x number of omissions and point out y number of errors to DCHs editor for the purposes of a future electronic edition in exchange for the printed volumes. [Thats a slimy way to get your hands on the set ed. And if it works?] As long as one remembers to wade through the entire entry for a lemma before beginning to piece together a typology of paradigmatic contexts that cuts across the not always convincing semantic subdivisions (based on categories connatural to English, not Hebrew, as the introduction to DCH states), DCHs data presentation makes an excellent point of departure. DCH, of course, is an improvable resource. Occurrences of aklin Ben Sira may illustrate. DCH claims 11 occurrences. With http://www.logos.com/products/details/1785 CATSS help (in the http://www.logos.com/gold Scholars Library), I count 10. To be sure, searches in CATSS are a bit hit and miss,[2] and in the morphological section of DCH, it is intimated that 2fs perfect wakltis attested in Ben Sira. If so, I failed to locate it. DCH claims an occurrence of the verb akl in 36:18 [36:23] with the meaning eat and grgrt throat as subject. DCH adds: (mg [kr]C stomach). But the form in question, awkl, doesnt work as a subject of grgrt, which is feminine. It is best to take awkl as a noun (akRl = awkRlin biblical Hebrew) and construe and reconstruct as follows: klmaklawkl grgrt aKyC awkl ]mawk[l] no[yM All food is fare for the gullet, but some fare is more pleasant than other fare. The reading [kr]Cin the right margin of ms B to which DCH refers is uncertain. Ben-Hayyim reads k [rC]and treats it as a textual alternative to grgrt; Beentjes reports a mere p~ . The reading in the left margin, cited in part by DCH sub akRl, is reconstructible as follows: kl] makl [tswgrb]krC]aK yCmakl mmakltnoM All food gets shut up in the stomach, but some food pleases more than other food. makl is feminine, as in Hab 1:16. Beentjes reads [--] beforetswgr(tV;sUgrin biblical Hebrew). I follow Ben-Hayyim in reading [---] kl. One hopes that digital photographs of the ben Sira fragments will soon be available to all.[3] If 36:18 [36:23] is eliminated from consideration, perhaps we have an agreed-upon corpus: akl is attested in 6:2 [3], 19; 11:17 [19]; 15:3; 30:19; 31:16 [34:16] (2x: akl in the body of ms B, andwakwlin its margin); 36:21 [23]; 45:19, 20 [21] (ditto Barthlemy-Rickenbacher; except that they also take awkl in 36:18 to be a participle). Morpho-geeks will be disappointed, of course, that aklforms with paragogic nun (30:19: 45:20) are not listed in DCHs morphological section. Ideally, instances of akl with paragogic nun would be listed and the word following also provided, so as to know right off whether a particular instance fits in with Bttchers theory or not.[4] These are small details. Of greater concern is DCHs presentation of paradigmatic contexts, its strongest suit. DCH would be far more useful if the paradigmatic contexts in which a vocabulary item occurs were reported in slightly more detail. An example or two may illustrate. Sir 6:1-3 (verses according to Beentjes; 6:2-4 in most translations) is a delightful passage. I present it in full according to its poetic form, with pointing and accents, along with a translation:[5] aAl_t;pwlbV;ydnpVvRK wtIoSbD#hjEylD`KJ> olyK< oDlRyKtO;akAlwpIryKtV;vDrv whInyjA#tVKkV;oEXybE`v kI;y_npRvoAzhtV;vAjEt bV;oDlRyhD wcImVjAtc%wnGatA;cIyg`M a dittography. It lacks an equivalent in the Greek. Fall not into the grip of your desire; 2 Sam 24:14 it will defile your strength: Ezek 16:25 your foliage it will eat, Ps 1:3; Jer 17:8 your fruit destroy; Job 31:12 it will leave you a withered tree, Isa 56:3 for fierce desire devastates its owners, Isa 56:11; Hos 11:9 the glee of a foe will overtake them. Ex 15:9; Isa 14:29; Mic 7:8; Ps 35:19; Prov 24:17; Deut 28:15, 45; Isa 35:10; 51:11; 59:9 NB: The w-coordination of the first two clauses is noteworthy. w is sometimes used where a kI;ywould have made the logical connection between clauses more precise (compare Prov 23:3 and 6; 1 Chr 14:10 and 2 Sam 5:19).[6] The w makes the speech less heavy. For the form and spelling of oDlRyK, see GKC 93ss. There are more examples of ms nouns with pseudo-plural suffixes than GKC allows for. Cf. moCyK after mh nwra in Ps 66:3, misparsed in Mandelkern and Even-Shoshan; moCyw before fwb in 1 Sam 19:4 (noted already by Driver), again misparsed in Mandelkern and Even-Shoshan. A drawback of DCH, as noted above: in its presentation of paradigmatic contexts of vocabulary, subjects and objects are not always fully specified. In the case of Sir 6:2, the foliage is that of my son so addressed in context (4:1, 20; 10:28). Under in the second of four semantic subdivisions of akl (1. eat; 2. destroy, devour; 3. use, use up, enjoy; 4. experience), DCH specifies oDlRhleaf, alongside occurrences of cedar and stubble. It might be better to list it under objects of eat, alongside occurrences of grass and straw, and to reference it as oDlRhfoliage of my son (the addressee of instruction). npRv(Sir 6:2) would then be listed alongside another occurrence of it in the sense of desire under subjects of eat, with (vOrv [poel]) in parenthesis, followed by: (alt. akl = destroy) (aklvOrv; cf. Job 31:12). Another delightful proverb is found in Sir 36:21 [23] as preserved in ms B. It does not appear in translations of ben Sira found in Bibles, an omission dictated by the fact that Greek ben Sira has a different proverb in its place. klnkstakljyh aKyCmkhmmkhtnoM A whole herd a wild animal may devour, but one kill pleases more than another kill. NB: with Ben-Hayyim, I read nks, not nbd(Beentjes). nksain Aramaic and nks in later Hebrew means herd of cattle, flock, property as eHALOT notes sub nkDsIyM, and apparently here. The kill that pleases more than another: when the wild animal that kills is killed in turn. Under eat, DCH lists the subject of this occurrence of aklas perhaps jAyhwild animal. The perhaps is unnecessary. It would have been better to include the following: (mAkD;hkilling). Since nks is the reading of ben-Hayyim, nkRsherd of cattle, flock ought to show up among objects of akl. If its there, Ive been unable to pick it out among the mass of data. One more reason why an electronic version of DCH would be more useful than the print version. On another subject, let me repeat: the above proverb preserved in Hebrew ben Sira does not appear in translations of the book in Bibles. Is this right? I think not, as I discuss in another post. My purpose in discussing DCH was to point out how welcome an updateable electronic version would be. I concentrated on examples of aklin ben Sira. I might also have zeroed in on occurrences in the Dead Sea Scrolls. DCH gives a count of 100. ABC lists 179! An update to include the occurrences missed the first time around is obviously a desideratum. That might easily be done electronically. If DCH does not enter the ranks of updateable and improvable resources, its greatest strength, the presentation of paradigmatic contexts of Hebrew vocabulary items, will have to become the strong suit of some other, yet to be published, resource. It is already instructive to compare DCHs presentation of data with data presented in the Grammatical Relationships module in Logos Bible Softwares Bible Word Study. Another Logos product, the Andersen-Forbes Phrase Marker Analysis (AFPMA), provides a check from another angle. The future belongs to electronic media, even if at present they do not always fare well in a comparison with equivalent print media. Bibliography DCH David J. A. Clines, The Dictionary of Classical Hebrew (Sheffield: Sheffield Phoenix Press, 1993-). Order from http://www.eisenbrauns.com/wconnect/wc.dll?ebGate%7EEIS%7E%7EI%7ECLI1DICT Eisenbrauns. Volume 1, Alef (1993) Volume 2, Bet-Vav (1995) Volume 3, Zayin-Teth (1996) Volume 4, Yodh-Lamedh (1998) Volume 5, Mem-Nun (2001) Volume 6, Samekh-Pe (2007, forthcoming) ABC Martin G. Abegg, Jr.; with James E. Bowley and Edward M. Cook and in consultation with Emanuel Tov, The Dead Sea Scrolls Concordance. Volume One. The Non-Biblical Texts from Qumran (2 vols.; Leiden: Brill, 2003). AFPMA Francis I. Andersen and A. Dean Forbes, Andersen-Forbes Phrase-Marker Analysis (Bellingham: Logos Bible Software, 2006). Barthlemy-Rickenbacher Dominique Barthlemy and Otto Rickenbacher, Konkordanz zum hebrischen Sirach mit syrisch-hebrischem Index (Gttingen: Vandenhoek & Ruprecht, 1973). Beentjes Pancratius C. Beentjes, The Book of Ben Sira in Hebrew: A Text Edition of All Extant Hebrew Manuscripts and A Synopsis of All Parallel Hebrew Ben Sira Texts (SupVT 68; Leiden: Brill, 2003; Atlanta: SBL, 2006). Ben-Hayyim Zeev Ben-Hayyim, The Book of Ben Sira: Text, Concordance and an Analysis of the Vocabulary (The Historical Dictionary of the Hebrew Language; Jerusalem: Academy of the Hebrew Language, 1973). CATSS Emanuel Tov, The Parallel Aligned Hebrew-Aramaic and Greek Texts of Jewish Scripture. Computer Assisted Tools for Septuagint/Scriptural Study. http://www.logos.com/products/details/1785 Logos electronic ed. Otherwise known as The Parallel Hebrew // Greek Text Module. Online access and introduction via http://ccat.sas.upenn.edu/rs/rak/catss.htm Robert A. Kraft. Print introductions: Robert A. Kraft, Emanuel Tov, John R. Abercrombie et al., Computer Assisted Tools for Septuagint Studies (CATSS). Vol.1, Ruth (CATSS 1; SBLSC 20; Atlanta: Scholars Press for the Society of Biblical Literature, 1986); Emanuel Tov, A Computerized Data Base for Septuagint Studies: The Parallel Aligned Text of the Greek and Hebrew Bible (CATSS 2; JNSLSup 1; Stellenbosch: University of Stellenbosch, 1986). Driver Samuel Rolles Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel (2d ed.; Oxford: Oxford University Press, 1912 [1889]; repr. Eugene: Wipf & Stock, 2004). Even-Shoshan Avraham Even-Shoshan, qwnqwrdnxyh jdCh: ltwrh, nbyayM wktwbyM: awxr lCwN hmqra__obryt warmyt: CrCyM, mlyM, Cmwt prfyyM, xrwpyM wnrdpyMA New Concordance of the Bible: Thesaurus of the Language of the Bible: Hebrew and Aramaic Roots, Words, Proper Names, Phrases, and Synonyms (Jerusalem: Magnes Press, 2000 [1977]). GKC Friedrich Heinrich Wilhelm Gesenius, Emil Kautzsch (rev. and ed.), and Arthur Ernest Cowley (tr.), Gesenius Hebrew Grammar (corrected 2d ed.; revised in accordance with the 28 th German edition [1909]; Oxford, Clarendon, 1974 [1910]. Electronic http://www.logos.com/products/details/1773 ed: Bellingham: Logos Research Systems, 2003). Mandelkern Solomon Mandelkern, qwnqwrdnxyh ltn?KVeteris Testamenti concordantiae hebraicae atque chaldaicae (hdpsh 11 :hkwllt at kl hmylwayM whhwspwt Cl m. gwCN_gwfCfyyN wp. mrgwlyN; ed. F. Margolin and Moshe H. Goshen-Gottstein; Tel Aviv: Schocken, 7 1978 [Leipzig: Veit, 1896]). Scholars Library Scholar's Library: Gold - Logos Bible Software 3. [1] The raw data is useful, but it would be helpful if the analytical dimension of Grammatical Relationships were beefed up. For example, the referents of pronominal suffixes might be disambiguated; a grouping algorithm based on semantic content applied; and verb-preposition combinations listed analytically. [2] It would be nice if CATSS were revised so that accurate concordances were derivable from it. The searches need to be made bracket-insensitive. [3] The Penn/Cambridge Geniza Fragment Projects http://sceti.library.upenn.edu/genizah/about.cfm website contains fabulous photographs of select holdings of Penn and Cambridge. A few photographs of Cairo Genizah ben Sira fragments are viewable online at the Taylor-Schechter Genizah Research Unit http://www.lib.cam.ac.uk/Taylor-Schechter/GOLD/Or1102/site. [4] According to Friedrich Bttcher, the nun is used fur lautlich bequemen Anschluss vor a, o, h, n, m (Ausfhrliches Lehrbuch der hebrischen Sprache [ed. Ferdinand Mhlau; 2 vols.; Leipzig: Barth, 1866-68]) 2 930a). Based on Sir 30:19 and other passages, one might add w to the list. 45:20 is in pausal position, the other context which seems to trigger the preservation of the nun. The matter remains debated. See W. Randall Garr, Paragogic nun in Rhetorical Perspective, in Biblical Hebrew in Its Northwest Semitic Setting: Typological and Historical Perspectives (ed. Steven E. Fassberg and Avi Hurvitz; Publication of the Institute for Advanced Studies, The Hebrew University of Jerusalem 1; Winona Lake: Eisenbrauns; Jerusalem: Magnes, 2006) 65-74; and references there. [5] Those wishing to find fault with the practice of vocalizing and accenting non-biblical texts are misinformed. As Israel Yeivin notes (Introduction to the Tiberian Masorah [ed. and tr., E. J. Revell; SBLMS 5; n.p.: Scholars Press, 1980] 160), the occasional verse in the Geniza fragments of ben Sira is pointed and accented. In some manuscripts, liturgical poetry (piyyut) is pointed and accented. The pointing and accenting of a non-biblical text is to be understood as an act of devotion, and implies no disrespect for the biblical text. [6] It is disappointing that AFPMA parses Prov 23:3, translated in NJPSV by Do not crave for his dainties, for they are [lit., it is] counterfeit food, as if the two clauses it contains are unrelated. The w is correctly tagged as discourse level, but the discourse structure of which it is a part is not described by AFPMA. Prov 23:1-3 is a six-clause sentence of considerable complexity and beauty. The division into pesuqim in MT adheres to the texts prosodic structure at the cost of obscuring its syntactic structure: 23:1a is the protasis; 1b-2b a first apodosis; 3 a second apodosis. The sentence grammar of ancient Hebrew is a neglected topic. AFPMA is an improvable resource in terms of supplying a tagged database on the basis of which one might research the subject matter. May 01, 20070 The Human Anatomy in Ancient Hebrew: An Introduction There are several collections of biblical Hebrew word lists on the market today. Every one of them is unsatisfactory. The volumes of Landes and Van Pelt-Pratico group words according to frequency of occurrence and include 2,148 and 1,903, respectively, of the some 9,980 vocabulary items found in the Hebrew Bible. But studies show that readers must be able to recognize 98 per cent of the word stock of a corpus to sight read without difficulty. Landes and van Pelt-Pratico do not set the bar high enough. From a pedagogical point of view, furthermore, there is something perverse about trying to assimilate vocabulary according to frequency spectra. Vocabulary may be organized in any number of ways. If the goal is to commit vocabulary to memory, organization by frequency spectra is among the least useful methods imaginable. It is helpful to think about the interrelationships of vocabulary items which derive from a common root. But there are also pitfalls to that approach which Landes and Van Pelt-Pratico do not adequately address. Arnets volume represents an advance. He includes 2500 vocabulary items and groups them into semantic classes. But the semantic categories are too broad, and subcategories are not properly demarcated. Furthermore, Arnet lists words by semantic class once only. This is unnatural. A typical word will fall into one semantic category in one context and another category in a second context. Bibliography Landes, George M. Building Your Biblical Hebrew Vocabulary: Learning Words by Frequency and Cognate. Edited by Steven L. McKenzie. Resources for Biblical Study 41. Atlanta: Society of Biblical Literature, 2001 [1961]. Van Pelt, Miles, and Pratico, Gary D. The Vocabulary Guide to Biblical Hebrew.Grand Rapids: Zondervan, 2003. Arnet, Samuel. Wortschatz der hebrischen Bibel. Zweieinhalbtausend Vokabeln alphabetisch und thematisch geordnet. Zrich: Theologischer Verlag, 2 2007 [2006]. Further critical remarks might be offered, but it seems more to the point to offer alternative approaches to learning and conceptualizing the vocabulary of ancient Hebrew. In a future post, I hope to demonstrate the advantages of learning vocabulary by semantic domains directly from pericope-length texts. But it remains possible to learn vocabulary by semantic domains over the entire corpus of ancient Hebrew. Below the fold, I provide an example. A glossed and vocalized basic terminology of human anatomy in ancient Hebrew is offered first. Once you feel you have mastered the basic list, it is time to test your knowledge by working through it in un-glossed, un-vocalized format - also provided. Grad students and Hebrew teachers should start with the un-glossed, un-vocalized list, and check knowledge against the glossed and vocalized equivalents in case of doubt. It would be nice to have a list like this related to a 3D image of the human body. Unfortunately, that is beyond my technical capabilities. In future posts, http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/11/the-human-ana-1.html basic plusterminology and a full listing will be presented. An asterisked item in reference to human anatomy - is attested as such in terms of number and gender, but not in terms of state, pronominal suffix, or lack thereof. The Human Anatomy in Ancient Hebrew Glossed Basic Terminology rOav head pDnyM face cEoDr hair oAQyN, oEynZyM eye, a pair of eyes aQzN, aDznZyMear, a pair of ears aAP nose pRh mouth lDvwN, lVvOnwt tongue, tongues vEN, vInɁZyM tooth, a pair of set of teeth cDpDh, cVpDtAQyM lip, a pair of lips nZpRv throat xAwar neck oOQrP nape vVkRM back k;DtEP, *k;VtEpAQyM shoulder, a pair of shoulders vDdQyM a pair of breasts jEyq/jEq bosom b;RQfRN belly *mEoIyM abdomen, viscera rQjRM womb qQrb inward parts lEb/lEbDb heart kV;lDywt kidneys zrwoA, zrOowt arm, arms yd, ydQyM arm/hand, a pair of arms/hands ymIynw/nh; his/her right hand cVmOalw/lDh; his/her left hand k;AP,k;ApAQyM hollow/palm, a pair of palms aRxVb;Ao, aRxVb;Dowt finger, fingers mDtVnZyM a pair of hips yrKJ, yrkAQyM thigh, a pair of thighs bR;QrKJ, bI;rkA;QyM knee, a pair of knees rQgl, rglAQyM foot, a pair of feet k;AP rQgl,k;Apwt hollow/sole of a foot, soles aRxVb;Ao, aRxVb;Dowt toe, toes owr skin b;DcDr flesh d;M blood oRQxRM, oSxDmwt/oSxDmIyM bone, bones xEQlAo, xVlDowt rib, ribs rwjA air nZpRv life-breath nvDmDh breath b;DcDr flesh nZpRv life-breath gwyh body nZpRv living being Basic Terminology (Unvocalized) raC pnyM Cor oyN, oynyM azN, aznyM aP ph lCwN, lCnwt CN, CnyM Cph, CptyM npC xwar orP CkM ktP, *ktpyM CdyM jyq/jq bfN *moyM rjM qrb lb/lbb klywt zrwo, zrowt yd, ydyM ymynw/nh Cmalw/lh kP,kpyM axbo, axbowt mtnyM yrK, yrkyM brK, brkyM rgl, rglyM kPrgl,kpwt axbo, axbowt owr bCr dM oxM, oxmwt/oxmyM xlo, xlowt rwj npC nCmh bCr npC gwyh npC November 24, 2007 Comments This looks really helpful, John! I look forward to the series' rapid advance. :) Posted by: David Reimer | November 24, 2007 at 08:05 AM John, I agree wholeheartedly. In addition to waiting for something like this, I've been wanting to recreate the exercises in our textbook so that each group is presented with a biblical scene in which the word is in the margins of the scene and is connected to an object in the scene (and basic glosses aren't given until the flip side of the page). It's something like the Usborne "first 1000 words" books. Alas, I'm not artistic and haven't found a good picture bible to use as the basis. If you know anyone who is both artistic and interested... Rob Posted by: http://individual.utoronto.ca/holmstedt Robert Holmstedt | November 24, 2007 at 09:44 AM I've always thought that we need a Hebrew version of Louw & Nida . . . Posted by: http://ndrwcmpt.wordpress.com/Andrew Compton | November 24, 2007 at 11:53 AM There is work in progress on what is more or less a Hebrew version of Louw and Nida, a Semantic Dictionary of Biblical Hebrew sponsored by the United Bible Societies. See http://www.sdbh.org/the work in progress online here. Posted by: http://www.qaya.org/blog/Peter Kirk | November 24, 2007 at 04:24 PM Hi Peter. I enjoyed hearing a presentation by Reinier de Blois, who is heading up the UBS project, at SBL San Diego. The database is very interesting. It is not yet complete, but off to a good start. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | November 24, 2007 at 05:34 PM Nice . . . thanks John and Peter for the heads up and the link! Posted by: http://ndrwcmpt.wordpress.com/Andrew Compton | November 24, 2007 at 06:40 PM Interesting. I once started a notebook of this sort for Greek. Anatomy was the first entry Posted by: Suzanne | November 25, 2007 at 11:40 AM Perhaps verbs could be associated with nouns in ways memorable for a reader, like: ear - hear. שׁmo - azN And שׁmoh azny might be a simple translation exercise for the set. Posted by: http://www.pleasanthillministries.com/Daniel | November 25, 2007 at 11:09 PM Daniel, paradigmatic associations are important. In a future post, I provide examples that are not translation-based. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | November 26, 2007 at 02:00 AM The Human Anatomy in Ancient Hebrew: Intermediate Level A glossed and vocalized basic plus terminology of human anatomy in ancient Hebrew is offered first. Once you have mastered the basic plus list, it is time to test your knowledge by working through it in un-glossed, un-vocalized format - also provided. Grad students and Hebrew teachers should start with the un-glossed, un-vocalized list, and check knowledge against the glossed and vocalized equivalents in case of doubt. The http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/11/the-human-anato.html basic list corresponds to a level attainable after two semesters of study; the basic plus list, after four semesters. An advanced list is presented in a future post. Basic Plus Terminology rOav, ravIyM, ravDyw/rOavDyw head, heads, his heads qdqOd, qdqdw pate gɬlVgOZlRt, gɬlVglVt;wskull rq;h temple mEQxAj, *mVxDjwt forehead, foreheads pDnyM face (front) aDjwr back (rear) gɁw/gɫw/gɫwh back *pVaAt rOav temple cEoDr, cAoSrh, *cVoDrwt hair, hair, hairs *qwxɿwt locks zqN (m. and f.) beard *pVaAt zqN sidegrowth of beard cDpDMmoustache oAQyN, oEynZyMeye, a pair of eyes aIyvwN oAQyN pupil of the eye *oApVoApAQyM a pair of eyelids aQzN, aDznZyM ear, a pair of ears tV;nwKJ earlobe aAP, aApAQyM nose, a pair of nostrils lVjIy, lVjDyZyM, lRjTyw cheek/jaw, a pair of cheeks pRh, pIyw/pIQyhw mouth jEKJpalate lDvwN, lVvOnwt tongue, tongues vEN, vInɁZyM tooth, a pair of sets of teeth cDpDh, cVpDtAQyM lip, a pair of lips grwNthroat nZpRv throat xAwar, xAwaryM neck, necks oOQrP nape vVkRM, vIkVmw back k;DtEP, *k;VtEpAQyM, k;VtEpwt shoulder, a pair of shoulders, shoulders vDdQyM a pair of breasts *d;d;QyM a pair of nipples jEyq/jEq bosom b;RQfRN belly *vOQrr navel *mEoIyM abdomen, viscera *k;Drcstomach rQjRM womb mAvVb;Er mouth of the womb qQrb, *qrbIyM inward parts lEb/lEbDb, lIb;wt/lVbDbwt heart, hearts sVgOwr lEb pericardium kV;lDywt kidneys k;DbEd liver *mVrOrh gall-bladder zrwoA/aRzrwoA, zrOowt arm, arms yd, ydQyM arm/hand, a pair of arms/hands *aAxIylwt yd armpits *aAxIylEy yd elbows ymIynw/nh;, yd ymIynw his/her right hand cVmOalw/lDh;A, yd cVmOalw his/her left hand k;AP,k;ApAQyM/k;Apwt hollow/palm, a pair of palms jDpVnZyM a pair of cups of a hand aRxVb;Ao, aRxVb;Dowt finger, fingers b;OQhRN/b;VhwN, *b;whSnOt/*b;Vhwnwt thumb, thumbs *qOfRN little finger *xIpDrnyM fingernails vDpVkDh penis *aRvRKJ testicle vEt, *vDtwt buttock, buttocks xAd, xId;yM side, sides mDtVnZyM a pair of loins vwq, vOqQyM upper leg, a pair of upper legs yrKJ, yrkAQyM hip/thigh, pair of hips/thighs k;AP hAyrKJ hip-socket nvRh sciatic nerve bR;QrKJ, bI;rkA;QyM knee, a pair of knees *qrsUl;AQyM a pair of ankles *mArglwt legs rQgl, rglAQyM foot, a pair of feet pAQoAM, pVoDmIyM foot, feet k;AP rQgl, k;Apwt/k;ApAQyM hollow/sole of a foot, soles/a pair of soles aRxVb;Ao, aRxVb;Dowt toe, toes b;OQhRN/b;VhwN, *b;whSnOt/*b;Vhwnwt big toe, big toes oDqb, *oSqbIyM heel, heels owr skin oDrlDh, oSrlwt (oFiforeskin, foreskins (not gyd, gydyM sinew, sinews b;DcDr, b;VcDryM flesh, fleshy body parts vVaEr flesh jEQlRb fat d;M, d;mIyM blood, (spilled) blood oRQxRM, oSxDmwt/oSxDmIyM bone, bones mOjA marrow gZrM, grmIyM bone, bones gɬlVgOZlRt skull lVjIy, lVjDyZyM jaw, a pair of jaws xEQlAo, xVlDowt rib, ribs *aAxIylEy yd elbows bR;QrKJ, bI;rkA;QyM knee, a pair of knees *qrsUl;AQyM a pair of ankles oDqb, *oSqbIyM heel, heels rwjA air nZpRv life-breath nvDmDh breath b;DcDr flesh nZpRv life-breath gwyh body nZpRv living being Basic Plus Terminology (Unvocalized) raC, raCyM, raCyw/raCyw qdqd, qdqdw glglt, glgltw rqh mxj, *mxjwt pnyM ajwr gw/gw/gwh *pat raC Cor, Corh, *Corwt *qwxwt zqN *pat zqN CpM oyN, oynyM ayCwN oyN *opopyM azN, aznyM tnwK aP, apyM ljy, ljyyM ph, pyw/pyhw jK lCwN, lCnwt CN, CnyM Cph, CptyM grwN npC xwar, xwaryM orP CkM, Ckmw ktP, *ktpyM, ktpwt CdyM *ddyM jyq/jq bfN *Crr *moyM *krC rjM mCbr qrb, *qrbyM lb/lbb, lbwt/lbbwt sgwr lb klywt kbd *mrrh zrwo/azrwo, zrowt yd, ydyM *aAxylwt yd *axyly yd ymynw/nh, yd ymynw Cmalw/lh, yd Cmalw kP,kpyM/kpwt jpnyM axbo, axbowt bhN/bhwN, *bwhnt/*bhwnwt *qfN *xprnyM Cpkh *aCK Ct, *Ctwt xd, xdyM mtnyM Cwq, CqyM yrK, yrkyM kP hyrK nCh brK, brkyM *qrslyM *mrglwt rgl, rglyM poM, pomyM kP rgl, kpwt/kpyM axbo, axbowt bhN/bhwN, *bwhnt/*bhwnwt oqb, *oqbyM owr orlh, orlwt gyd, gydyM bCr, bCryM Car jlb dM, dmyM oxM, oxmwt/oxmyM mj grM, grmyM glglt ljy, ljyyM xlo, xlowt *axyly yd brK, brkyM *qrslyM oqb, *oqbyM rwj npC nCmh bCr npC gwyh npC November 24, 2007 Comments check this out - http://bmd.gx.ca/psalms/851.htm http://bmd.gx.ca/psalms/851.htm We just implemented (but not in the test bed yet) angled text - so maybe I could draw the image with the text (long process). Now I need to read and sound out every word. Posted by: Bob MacDonald | November 24, 2007 at 08:07 PM Bob, that is pretty cool. For learning purposes, I would put the English column to the far left, out of sight and out of mind, and work with the Hebrew side by side with the graphics, with unvocalized Hebrew on one side, and vocalized Hebrew on the other. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | November 24, 2007 at 09:40 PM You're right - the English has to be 'off the page'. The images need to be easier to point to for uniqueness - I will think about it. (I changed the columns as you suggested.) Posted by: http://drmacdonald.blogspot.com/Bob MacDonald | November 24, 2007 at 11:57 PM Actually I put the English on the right so you can use a narrow browser and see only the Hebrew and images Posted by: http://drmacdonald.blogspot.com/Bob MacDonald | November 24, 2007 at 11:59 PM The Human Anatomy in Ancient Hebrew: Advanced Level At SBL San Diego, a session was dedicated to testing proficiency in ancient Hebrew. One excellent test of vocabulary proficiency involves the slotting of items across semantic continuums. For example, after randomizing the vocabulary items in the basic, intermediate, and advanced lists provided in this series, students might be required to group and sequence them from head-to-toe. An even better test might involve a 3D image of the human body with appropriately placed slots to be filled in with the appropriate terms for the corresponding body parts. A glossed and vocalized full listing of the terminology of human anatomy in ancient Hebrew is offered below. Once the list is mastered, proficiency is testable by working through it in un-glossed, un-vocalized format - also provided. Grad students and Hebrew teachers might start with the un-glossed, un-vocalized list, and check knowledge against the glossed and vocalized equivalents in case of doubt. The full list following is bound to contain errors of omission and commission. The standard dictionaries and concordances were consulted, but little secondary literature beyond that. The vocabulary of epigraphic, Ben Sira, and DSS Hebrew was not systematically added in. The selection of phrases remains piecemeal. Research indicates that mastery of vocabulary involves knowing 98 per cent of a full listing of vocabulary cold. This list is meant to be a means to attaining that end for a subset of the whole. Peter Kirk noted in a comment to the first post in this series that the United Bible Societies are working on a http://www.sdbh.org/vocabula/index.html project entitled a Semantic Dictionary of Ancient Hebrew. How do my efforts differ from those of Renier de Blois and his team? The UBS project groups lexical items in broad semantic classes in which class-members are equidistant from each other; only rarely are lexemes grouped into subsets according to semantic contiguity. Semantic contiguity of subsets within a class is not described. Other differences: the UBS project pays scant attention to morphology and phraseology. Two examples: pah, in reference to anatomy, occurs in the singular and the dual; the plural is used exclusively in reference to topography; ydwt the plural of yd is used in a number of specialized senses, but not as an anatomical term. My lists reflect these realities and include examples of stock phrases. The UBS project does not. When SDAH is completed, it will be possible to compare its list of Parts: People with the lists provided here. But its Parts: People class is an undifferentiated sea along the lexical domain axis. The internal semantic organization of the class and attention to morphology and phraseology offered here have no counterparts in the UBS project. The Dictionary of Biblical Languages with Semantic Domains: Hebrew (DBL) by Mark Swanson (Logos, 1997) was pioneering http://www.logos.com/ebooks/details/DBLHEBR project of this kind. Another project of interest: The Semantics of Ancient Hebrew Database (SAHD) http://www.divinity.cam.ac.uk/CARTS/SAHD/default.html project, in the incipient stage, under the direction of Takamitsu Muraoka. The http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/11/the-human-anato.html basic list presented earlier corresponds to a level attainable after two semesters of study; the http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/11/the-human-ana-1.html basic plus list, after four semesters. A full list like this one might be used for study and testing purposes during the third year of three-year sequence. Full List rOav, ravIyM, ravDyw/rOavDyw head, heads, his heads qdqOd, qdqdwpate, his pate gɬlVgOZlRt, gɬlVglVt;w skull, his skull rq;h temple mEQxAj, *mVxDjwt forehead, foreheads pDnyM face (front) aDjwr, *aSjOryM back (rear) gɁw/gɫw/gɫwhback gɁb back b;Dmwt back (intensive pl.) *pVaAt pDnyMcorner/side of the face=temple *pVaAt rOav temple *pEaDh, *pAaStAyMcorner/temple, a pair of corners/temples *pOt [pt=pat] temple cEoDr, cAoSrh, *cVoDrwt, cVoDrw/*cAoVrw hair, hair, hairs, his hair *pRro cVoAr rOav free-flowing hair of the head *d;l;At rOav tresses of the head *qwxɿwtlocks *xIyxIt rOavlock zqN (m. and f.) beard *pVaAt zqNsidegrowth of beard *gzrhcoiffure cDpDMmoustache oAQyN, oEynZyM eye, a pair of eyes aIyvwN oAQyNpupil/apple of the eye aIyvwN b;At_oAQyNpupil/apple of the eye b;At_oAQyN pupil/apple of the eye b;DbAt oEynwthe pupil/apple of his eye *oApVoApAQyMa pair of eyelids *vVmUrwt oEynZyMeyelids *gɁb;Ot oEynZyM eyebrows aQzN, aDznZyM ear, a pair of ears tV;nwKJearlobe aAP, aApAQyM nose, a pair of nostrils lVjIy, lVjDyZyM, lRjTywcheek/jaw, a pair of cheeks *mAlVqwjAQyMa pair of gums pRh, pIyw/pIQyhwmouth *mIdb;Dr(poetic) mouth jEKJpalate lDvwN, lVvOnwt tongue, tongues vEN, vInɁZyM tooth, a pair of sets of teeth cDpDh, cVpDtAQyMlip, a pair of lips *d;l cVpDtAQyM(poetic) door of the lips grwN throat, neck *loA gullet nZpRvthroat xAwar, xAwaryM/*xAwrwtneck, necks *mApVrQqt neck *gɁrgrwtneck oOQrP nape vVkRM, vIkVmwback vIkVmDhback k;DtEP, *k;VtEpAQyM, k;VtEpwt shoulder, a pair of shoulders, shoulders vOd, vDdQyMa breast, a pair of breasts zyz teat *d;d;QyMa pair of nipples jEyq/jEqbosom b;RQfRN belly *d;lVtEy bRfRNdoors of the belly qbDh, qbDtDh; belly, her belly *vOQrr, *vDrrwnavel *vOr, *vDr;w navel-cord *k;Drcstomach jOQmRv stomach *awl paunch *mEoIyM abdomen, viscera rQjRMwomb mAvVb;Er mouth of the womb qQrb, *qrbIyM inward parts lEb/lEbDb, lIb;wt/lVbDbwt heart, hearts sVgOwr lEbpericardium kV;lDywt kidneys k;DbEd liver *mVrOrh gall-bladder zrwoA/aRzrwoA, zrOowt/zrOoIyMarm, arms qnh, qnhhumerus, its humerus yd, ydQyM arm/hand, a pair of arms/hands *aAxIylwt yd armpits *aAxIylEy yd elbows ymIynw/nh;, yd ymIynw his/her right hand cVmOalw/lDh;A, yd cVmOalw his/her left hand k;AP,k;ApAQyM/k;Apwthollow/palm, a pair of palms jDpVnZyMa pair of cups of hands *vOQoAl, vVoDlIyM hollow of a hand, hollows aRxVb;Ao, aRxVb;Dowtfinger, fingers b;OQhRN/b;VhwN, *b;whSnOt/*b;Vhwnwtthumb, thumbs *qOfRN, *qfDnɿw little finger *xIpDrnyM fingernails vDpVkDh penis *aRvRKJ testicle vEt, *vDtwt buttock, buttocks mIpVcDoDh posterior *oSqbIyM heels=curved ends yd hand=phallus b;DcDr flesh=phallus ` k;VsDlIyM loins=genitalia rglAQyM feet=genitalia oRrwhnakedness=pudenda b;VcAr oRrwhflesh of nakedness=waist-section *mAQoAr nakedness=pudenda *mVowryM nakednesses=pudenda mVbwvIyM shameful things=pudenda *nbVlwt shamelessness=pudenda xAd, xId;yM side, sides k;RQsRl, k;VsDlIyMloin, loins mDtVnZyMa pair of loins jSlDxAQyMa pair of loins yrKJ, yrkAQyM hip/thigh, pair of thighs k;AP hAyrKJ hip-socket nvRh sciatic nerve *oSfEmAQyM a pair of thighs (cj Job 21:24) vwq, vOqQyMupper leg, a pair of upper legs bR;QrKJ, bI;rkA;QyM knee, a pair of knees *qrsUl;AQyM a pair of ankles *aDpVsAQyM a pair of ankles *mArglwtlegs rQgl, rglAQyMfoot, a pair of feet pAQoAM, pVoDmIyM foot, feet k;AP,k;ApAQyM/k;Apwt sole of a foot, a pair of soles of feet aRxVb;Ao, aRxVb;Dowt toe, toes b;OQhRN/b;VhwN, *b;whSnOt/*b;Vhwnwt big toe, big toes oDqb, *oSqbIyM, oIq;bEyheel, heels owrskin *oOwr vInywskin of my teeth *gZlRd skin oDrlDh, oSrlwt (oFi foreskin, foreskins (not gyd, gydyMsinew, sinews b;DcDr, b;VcDryM flesh, fleshy body parts vVaEr flesh jEQlRb fat pIymDh fat *mIvVmDN fat d;M, d;mIyMblood, (spilled) blood *nZxAj juice=blood *oOQxRM frame oRQxRM, oSxDmwt/oSxDmIyMbone, bones mOjAmarrow gZrM, grmIyMbone, bones gɬlVgOZlRtskull lVjIy, lVjDyZyMjaw, a pair of jaws qnh humerus xEQlAo, xVlDowt rib, ribs *aAxIylEy ydelbows bR;QrKJ, bI;rkA;QyMknee, a pair of knees *qrsUl;AQyM a pair of ankles oDqb, *oSqbIyM heel, heels *yxUryM formed parts *mAbVnyt frame (cj Job 20:3) rwjAair nZpRv life-breath nvDmDhbreath b;DcDr flesh nZpRvlife-breath gwyhbody gwpDh body nZpRv living being gwyh body gwpDh body nZpRv living being Full Listing (Unvocalized) raC, raCyM, raCyw/raCyw qdqd, qdqdw glglt, glgltw rqh mxj, *mxjwt pnyM ajwr, *ajwryM gw/gw/gwh gb bmwt *pat pnyM *pat raC *pah, *patyM *pt Cor, Corh, *Corwt, *Corw *pro Cor raC *dlt raC *qwxwt *xyxt rOav zqN *pat zqN *gzrh CpM oyN, oynyM ayCwN oyN ayCwN bt_oyN bt_oyN bbt oynw *opopyM *Cmrwt oynyM *gbt oynyM azN, aznyM tnwK aP, apyM ljy, ljyyM, ljyw *mlqwjyM ph, pyw/pyhw *mdbr jK lCwN, lCnwt CN, CnyM Cph, CptyM *dl CptyM grwN *lo npC xwar, xwaryM/*xwrwt *mprqt *grgrwt orP CkM, Ckmw Ckmh ktP, *ktpyM, ktpwt Cd, CdyM zyz *ddyM jyq/jq bfN *dlty bfN qbh, qbth *Crr, *Crrw Cr, *Crw *moyM *krC jmC awl rjM mCbr qrb, *qrbyM lb/lbb, lbwt/lbbwt sgwr lb klywt kbd *mrrh zrwo/azrwo, zrowt/zroyM qnh, qnh yd, ydyM *aAxylwt yd *axyly yd ymynw/nh, yd ymynw Cmalw/lh, yd Cmalw kP,kpyM/kpwt jpnyM *Col, ColyM axbo, axbowt bhN/bhwN, *bwhnt/*bhwnwt *qfN, *qfnw *xprnyM Cpkh *aCK Ct, *Ctwt mpCoh *oqbyM yd bCr kslyM rglyM orwh bCr orwh *mor *mowryM mbwCyM *nblwt xd, xdyM ksl, kslyM mtnyM jlxyM yrK, yrkyM kPhyrK nCh *ofmyM Cwq, CqyM brK, brkyM *qrslyM *apsyM *mrglwt rgl, rglyM poM, pomyM kP rgl, kpwt/kpyM axbo, axbowt bhN/bhwN, *bwhnt/*bhwnwt oqb, *oqbyM owr *owr Cnyw *gld orlh, orlwt gyd, gydyM bCr, bCryM Car jlb pymh *mCmN dM, dmyM *nxj *oxM oxM, oxmwt/oxmyM mj grM, grmyM glglt ljy, ljyyM qnh xlo, xlowt *axyly yd brK, brkyM *qrslyM oqb, *oqbyM *yxryM *mbnyt rwj npC nCmh bCr npC gwyh gwph npC November 26, 2007 Comments This series is developing nicely, John. Thanks for all the work you're putting into it! Thanks, too, for noting in passing the SAHD project which keeps ticking along. For info, the main project website is http://www2.div.ed.ac.uk/research/sahd/here [http://www2.div.ed.ac.uk/research/sahd/%5D.http://www2.div.ed.ac.uk/research/sahd/]. David Reimer Posted by: David Reimer | November 27, 2007 at 03:28 AM Thanks, David. I will send you a copy of the three-part series in pdf format. My next mini-project along these lines: verbs of speech. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | November 27, 2007 at 08:17 AM8 Learning Hebrew from Poetry Most textbooks of biblical Hebrew begin with prose. That has it all backwards. That is not how we learn a language. We learn it through poetry and song. My four year old Anna loves it when I read to her. Its the last thing she wants before she falls asleep. She loves the old nursery rhymes most of all, and I really wish I had parts of the Bible in nursery rhyme style to read to her. I dont mean the namby-pamby parts of the Bible as if there were any but something even a bit blood-curdling. Anna likes the nursery rhymes and there are plenty of them in the traditional American repertoire that get her heart pumping. The Song of the Sea (Exodus 15) might be a good song to start with. Or perhaps the song of her namesake, il cantico di Anna (1 Samuel 2). Did you know that Anna and Hannah are versions of the same name? If you know what Channah means in Hebrew, you almost know one of the http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/09/144-names-of--1.html names of God. http://www.michaeltotten.com/Michael Totten, my favorite journalist, leads to Lisa Goldman, who http://ontheface.blogware.com/blog/_archives/2007/6/4/2996520.html posted on Tel Avivs third annual Poetry for the Road exhibition, a few months ago. Here is a poem by Adunis (Ali Ahmad Said) that was part of that exhibition. You may want to learn http://www.geocities.com/hhilmy_ma/more about this Syrian-Lebanese poet. I translate from the Hebrew, checked against the Arabic as best I could. Are you worried because Im teaching biblical Hebrew via poetry in modern Hebrew? Get over it, please. The language hasnt changed that much. The following poem is beautiful, and will get under your skin unless you are dead as a doornail. Thats how we learn a language: by letting it get under the skin and become a part of us. hyld Chyyty ba aly poM ajt bpnyM zrwt la amr dbr. xodnw wCnynw mbyfyM zh bzh bjfP. xodynw nhr zwrM zrwt. adwnys/ mtwK "raCyt hdybwr" Heres a translation. I dont follow the lineation of the original because to do so, paradoxically, would not catch the flavor of the original as well as lineating in the way done below (for another translation, by a talented Egyptian blogger who goes by Zoss, go http://zosome.blogsome.com/2007/06/05/adunis-poetry-for-the-tel-aviv-road/here. He lineates in a similar way). The child I used to be all at once came to me, a stranger within. He didnt say a word. We strode, the two of us, glancing back and forth furtively. Our strides a river flooding, astray. It is much more beautiful in Hebrew. The word-play is intense. So if you havent learned Hebrew, its time you did. All of the words in the poem (except zrwt, but cf. zr; actually, Job 19:17 comes to mind;bpny, to be sure, means in front of in BH, whereas bpnyMin MH means within) occur in the Bible. By the way, the easiest way to find out the meaning of a Hebrew word in a hurry is to cut and paste it into http://www.milon.co.il/this online dictionary. Its always better to read Hebrew without vowels, but here is the same poem, vocalized: hAylRd vRhDyytIy bD;a aElAy pAoAM aAjAt bV;pDnyM zrwt la aDmAr d;bDr. xDoAdnw wvVnynw mAb;IyfIyM zh bV;zh bA;jSfOP. xVoDdynw nhDr zwrM zrwt. aSdwnys/ mItI;wKJ "ravIyt hAd;yb;wr" September 20, 2007 I'm confused. This poem was written in Arabic, surely? The translation into Hebrew may be very well done, but it can never capture the word play of the original Arabic. After all, the languages, although close, are not that close. So are the Hebrew word plays in fact the translator's? Or am I missing something here? Posted by: http://www.qaya.org/blog/Peter Kirk | September 21, 2007 at 02:19 PM Hi Peter, I couldn't find a copy of the Arabic original, and had to go by the photo of the banner to which I link. I can't read it very well from the photo, but yes, it looks like the two major word plays, 'we strode'/ 'our strides' and 'stranger'/'stray' (a repetition, but in different paradigmatic contexts) are carried over from the Arabic. I don't know whether the equivalent of 'all at once' in Arabic plays on the 'we strode' / 'our strides' as does the Hebrew, literally, 'in a single (foot)-stomp.' Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | September 21, 2007 at 03:04 PM A Sample List of Oppositional Pairs in Ancient Hebrew (Vocalized) Pairs are given with vowels. A unvocalized list is provided in the previous post. If you are a beginner, start with the vocalized list. If you are more advanced, try the unvocalized list, and check it against this one. yvAb qwM oDlDh yrd qwM npAl hDlAKJ vwb b;wa yxDa hEbIya hwxIya d;b;Rr jDvDh qra oDnh b;ErKJ ql;El b;DkDh cDjAq sDpAd rqd aDbDh mEaEN vDmAo mDrh cDbEo roEb b;DlAo qya zro qxAr nfAo oDqr njAl nqd;v jIl;El qd;v fDmEa fDhEr fIm;Ea fIhAr hItVoAnh hItVkA;bE;d qrot;DpAr hIk;DhjDbAv hIkVaIybjDbAv ngPrpDa mDjAXrpDa hDrgrpDa hEmIythRjTyh nraDh nsVt;Ar naTsAP npwX rbDh jDsEr hIrb;Dh hImVoIyf hRaTryKJ hIqxIyr hIqryb hIrjIyq mIhAr aEjAr pDtAj sDgr aDsAr vIlE;jA vDmAr hIvVlIyKJ b;Dnh ntAX hEkIyN hEsIyr hEqyM hIvVpIyl oDcDh nwjA ncDa hInyjA ntAN lDqj mDlEa hEryq zkAr vDkAj aDhEb cDna hEyfIyb hEro hIxVd;yq hIrvIyoA mEmIyt mVjAyh mwryv mAoScIyr mAvVpIyl mEqyM cVbEoIyM roEbIyM oSqrh rb;At b;DnyM xAd;yqyM rvDoIyM jDkDM k;VsIyl ahEb awyb qfON gdwl mVoAf hArb;Eh mVoAf hDmwN rb;IyM mVoAfIyM mVlEaIyM mVryqyM noAr zqN rOaC znb d;l oDvIyr mItVoAvEr mItVrwvEv b;Drya rq ypEh tO;QaAr ro t;OQaAr jAQyyM mDQwt b;VrkDh qlDlDh ywM lAQylDh qQyX jOQrP qOr jAM zZro qxIyr qOr jAM q|rj jOQrb ravIyt aAjSryt qQdM aDjwr rjwq qrwb ymIyN cVmOal mAQoVlDh mAQfDh mIm;AQoAl lV mIt;AQjAt lV vDmAQyM vVawl awr jOQvRKJ awrh jSvIykDh xDhFrQyM aSpElDh fDmEa fDhwr qdwv jOl awr jOQvRKJ fwb ro mIlVjDmDh vDlwM oEr yvEN mAr mDtwq d;bAr oRQxRb mAoSnh rKJ qxAr rwjA aRQrKJ aApAQyM December 06, 2007 Carding semantic dyads and triads: Gen 1.2-2.3 as a test case (Part 1) Christopher Heard remarks in a comment that the lists of oppositional pairs I offer do not work as is in a course of elementary Hebrew. Thats because each elementary textbook out there uses a different select corpus as a basis for teaching. So some words in my sets have been seen by elementary students, and others have not. For intermediate and advanced students, its not the end of the world if they havent seen all the items in a set. Within limits, it is a learning advantage if they have not. Given that each textbook works off a different select corpus, authors of Hebrew textbooks must learn to card the corpus they teach from in terms of semantic domains if they plan to make use of semantic domain analysis for teaching purposes. Of course, a tool may be developed some day that does this automatically. But its really better to do it on ones own. You will learn a lot in the process. Below the fold, I exemplify. For those whose Hebrew is not up to snuff, the relevant texts are translated. Its important to have a handy set of semantic domain categories and subcategories. Im not going to reveal mine if I did, I would catch hell from my publisher. But I can show you how to card a text according to a differentiated set of semantic configurations. Perhaps a reader or two will have suggestions that improve on what Im trying to do. That would be sweet. Its best to start with texts one knows well. Take Genesis 1:1-2:3. I begin at the macrostructural level, a level often ignored, which is why I wont. Im always surprised to find out how many people havent caught this: A b;VravIyt b;Dra aTlhIyM aEthAvDmAyM waEt hDaDrX B whDaDrX hDytDh tOhw wbOhw wjOvRKJoAl_pVny tVhwM wrwjA aTlhIyM mVrjRpRt oAl_pVny hAm;DyM C wyOamRr aTlhIyM yhIy awr D wyhIy_awr A b;VywM oScwt yhwh aTlhIyMaRrX wvDmDyM B wkOl cIyjA hAcDdh fRrM yhVyh bDaDrX wkDl_oEcRb hAcDdh fRrM yxVmDj k;Iy la hImVfIyr yhwh aTlhIyMoAl_hDaDrX waDdM aAyN lAoSbOd aRt_hDaSdmDh waEd yoSlRhmIN_hDaDrX whIvVqh aRt_k;Dl_pVny_hDaSdmDh C wyyxRr yhwhaTlhIyM aRt_hDaDdM oDpDr mIN_hDaSdmDh wypAj b;VaApDyw nvVmAtjAyyM D wyhIy hDaDdM lVnpRv jAyh Thats pretty cool, you have to admit. I call this an appositional (not oppositional) semantic/syntactic dyad at the macrostructural level. Gen 1:1-3 and 2:4b-7 both exhibit a complex unity with the following elements: (A)b-introduced when clause: when God/Yhwh God created/made sky+land/land+sky (B)w + preposed subject-introduced circumstantial clauses (background information) (C)main action wayyiqtol clause with God/Yhwh God as explicit subject (D)final wayehi clause Hey, http://bluecord.org/biblioblog/Kevin Wilson, online specialist in P. Whats going on here? Is this evidence that the author of Gen 1:1-3 had Gen 2:4b-7 before him? Vice-versa? Or is it just a remarkable coincidence? UPDATE: For Kevin Wilsons take, and a comment by Jim Getz, go http://bluecord.org/biblioblog/2007/12/parallel-structures-in-creation-stories/#comment-35274 here. The relevant texts in translation: A When God began to create . . . B and the earth was . . . and darkness was . . . and the spirit of God was . . . C God said . . . D And light came to be. A When Yhwh God made . . . B and the shrub of the field entire had not yet . . . and the grass of the field entire had not yet . . . because Yhwh God had not . . . and humankind did not exist . . . and moisture would . . . and would water . . . C Yhwh God fashioned . . . and blew . . . D And the human came to be a living being. December 08, 2007 Comments John - these last 6 posts are super exercises - I can't keep up with them at the moment - too much other work. I lost or deleted my Genesis diagram - phooey. But when I finish my drafts and do some serious tidying of my database of translated items I will start to use the exercises. Posted by: http://drmacdonald.blogspot.com/Bob MacDonald | December 08, 2007 at 08:22 PM Or is it evidence that when the (notional sources) JEP were combined the process of polishing and sharpening these texts (revising and editing) had not ended, but that the text still remained somewhat malleable... Posted by: http://5minutebible.com/tim bulkeley | December 09, 2007 at 11:12 AM I agree with you, Tim. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | December 09, 2007 at 11:27 AM7 Carding semantic dyads and triads: Gen 1.2-2.3 as a test case (Part 2) As I noted in an earlier http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/12/assimilating-he.html post, the common approach to the classification of vocabulary by semantic domains groups like with like. A more effective method of semantic domain analysis involves the study of semantic units in the corpus across a more differentiated and comprehensive set of configurations. Semantic units form hypernym-hyponym sets, oppositional pairs, merismic sets, meronym-holonym sets, concrete-abstract pairs, synonymous dyads and triads, and linked-in-sequence sets. What is meant by these terms is exemplified in this post. At the macrostructural level, one finds diptychs and triptychs the panels of which correspond to one another at a relatively high level of abstraction on the semantic plane. Correspondence on the syntactic plane, as seen in http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/12/carding-semanti.html Part 1 of this series, may be tight nonetheless. Genesis 1:2-2:3 is rich in semantic sets. Here is the list I come up with. Sets are listed more than once if they seem to fit into more than one category. Hypernym-hyponym sets ywM > oRrb bO;qr hAm;AyM > hAm;AyM aSvRr mIt;AjAt lDrqyoA hAm;AyM aSvRr mEoAl lDrqyoA d;vRa > oEcRb oEX npRv jAyh > b;VhEmDh rmRc jAytw_aRrX vVny hAm;VarOt hAgdOlIyM > hAm;Dawr hAgdOl hAm;Dawr hAq;fON hAk;wkDbIyM aDkVlDh > k;Dl_oEcRb zOroA zro k;Dl_hDoEX aSvRr_b;w pVry_oEX zOroA zro aDkVlDh > k;Dl_oEcRb k;Dl_hDoEX aSvRr_b;w pVry_oEX aDkVlDh > k;Dl_yrq oEcRb Troponym-hypernym pairs pVrw rbw Oppositional pairs awr jOvRKJ ywM lDylDh hAyb;DvDh hAm;AyM Merismic sets hAvDmAyM hDaDrX hAyM hAvDmAyM hDaDrX hAvDmAyM hDaDrX kD;l_xVbDaDM oRrb bO;qr hAm;AyM aSvRr mIt;AjAt lDrqyoA hAm;AyM aSvRr mEoAl lDrqyoA hAyb;DvDh hAm;AyM aRrX ym;IyM hAm;AyM hDaDrX hDaDrX pVny rqyoA hAvDmDyM oEcRb oEX oEcRb mAzryoA zro oEX pVry oOcRh pVry (aSvRr zrow_bw) mwoSdyM ymIyM vDnyM yvVrxw yowpEP vRrX owP hAt;AnynM hAgdOlIyM k;Dl_npRv hAjAyh hDrOmRcRt aSvRr vDrxw hAm;AyM k;Dl_owP k;DnP b;VhEmDh rmRc jAytw_aRrX jAyt hDaDrX hAb;VhEmDh k;Dl_rmRc hDaSdmDh d;gt hAyM owP hAvDmAyM b;VhEmDh hDaDrX hDrmRc hDrOmEc oAl_hDaDrX kD;l_jAyt hDaDrX kD;l_owP hAvDmAyM kO;l rwmEc oAl_hDaDrX aSvRr_b;w npRv jAyh hAm;Dawr hAgdOl hAm;Dawr hAq;fON hAk;wkDbIyM gdOl qfON zkDr nqbDh Meronym-holonym sets pVny tVhwM pVny hAm;DyM rwjA aTlhIyM rqyoA hAvDmDyM pVny rqyoA hAvDmDyM zro oEcRb pVry oEX zro pVry Concrete-abstract sets rqyoA mAbVd;yl ym;IyM mIqwh hAm;AyM (vRmRv) hAm;Dawr hAgdOl (yrjA) hAm;Dawr hAq;fON Synonymous Pairs and Triads tO;hw bO;hw pVny tVhwM pVny hAm;DyM tV;hwM hAm;DyM awr ywM jOvRKJ lDylDh rqyoA vDmDyM hAyb;DvDh aRrX mIqwh hAm;AyM ym;IyM hAm;AyM mIt;AjAt hAvDmAyM ym;IyM hDaSdmDh hDaDrX lImVvOl b wyrd;w b / rdw b wyoAc wybVra xAlVmEnw d;mwtEnw pVrw rbw wykAl wyvVb;Ot m wybDrKJ wyqd;v Linked-in-sequence Sets (this sequence, and only this sequence) wyhIy_oRrb wyhIy_bOqr ywM aRjDd ywM vEny ywM vVlIyvIy ywM rbIyoIy ywM jSmIyvIy ywM hAvIvIy ywM hAvVbIyoIy wyOamRr aTlhIyM yhIy / yq;ww + wyhIy / t;AdvEa / yhIy / yvVrxw + yowpEP / t;wxEa + noScRh yhIy / yq;ww + wyhIy / t;AdvEa / yhIy wyhIy_kEN wyhIy / wyhIy_kEN / wyhIy_kEN / wyoAc / wyhIy_kEN wyra aTlhIyM + k;Iy_fwb pVrw wrbw mIlVaw pVrw wrbw mIlVaw aRt_hDaDrX kI;bVvUhD rdw bV;(kDl_npRv jAyh) December 09, 2007 Comments These last few posts have provided excellent ways to have students interact with BH vocabulary. Thanks for the inspiration. I'm hoping to find ways to incorporate this into both practice and assessment in the classroom. Posted by: Karyn | December 09, 2007 at 02:41 PM Assimilating Hebrew Vocabulary: Two for the Price of One (Part One) The common approach to the classification of vocabulary by semantic domains groups like with like. For example, amrsay is grouped with other verbs of communication such as dbrspeak, hgydrelate, and xwhcommand, based on general semantics and the fact that the verbs occur in similar syntactic constructions.[1] A more effective way of assimilating vocabulary involves committing to memory pairs of terms in completing (merismic), and/or oppositional (antonymic) distribution.[2] This approach exploits the fact that items in a paradigmatic relationship define each other. By working with pairs of this kind, the distortions involved in associating glosses in a well-known language with items in a lesser-known language are, at least to a degree, avoided. Seasoned and unseasoned students alike will benefit from approaching the semantic organization of ancient Hebrew in terms of completing and oppositional pairs. It is best to study semantic pairs in context as a preliminary step in the process of committing the pairs to memory. In the case of verbs, pairs are of course binyan-specific. To suggest otherwise leads to unwarranted generalizations. Consider the following oppositional pairs and sample passages in which they occur (on occasion, two passages must be compared to establish the paradigmatic relationship): qOdv jOl fDmEa fDhwr jIl;El qd;v fImE;a fIhAr waRt_oAm;Iy ywrw b;EyN qOdv lVjOl wbEyN_fDmEa lVfDhwr ywdoUM la lVmAoAnkRM aSny oOcRh b;Eyt ycVraEl k;Iy aIM_lVvEM_qdvIy aSvRr jIl;AlVt;RM b;AgɿwyM aSvRr_b;DatRM vDM wqd;vVt;Iy aRt_vVmIy hAgdwl hAmVjUl;Dl b;AgɿwyM aSvRr jIl;AlVt;RM b;VtwkDM wraDh hAk;OhEN whInɫh pDcVtDh hAm;IsVpAjAt b;Dowr wfIm;Vaw hAk;OhEN xDroAt hIwa wraDh hAk;OhEN whInɫh kIs;VtDh hAxDroAt aRt_k;Dl_b;VcDrw wfIhAr aRt_hAngo k;Ul;w hDpAKJ lDbDN fDhwr hwa They shall teach my people to distinguish sacred and profane, and tell them the difference between unclean and clean. (Ezek 44:23; cf. Lev 10:10) Not for my sake am I doing this, house of Israel , but for my holy name desecrated by you among the Gentiles to whom you went. I will sanctify my great name desecrated among the Gentiles desecrated by you in their midst. (Ezek 36:22-23) and the priest sees that the growth has spread on the skin, the priest shall pronounce him unclean; it is scale disease. (Lev 13:8) and the priest sees that the scale condition has covered his flesh, he shall pronounce him clean; he has turned all white; he is clean. (Lev 13:13 Oppositional pairs furnish a marvelous point of entry into the semantics of ancient Hebrew. In conjunction with other kinds of semantic dyads and triads found in the corpus, oppositional pairs map out semantic relationships within the language. A full listing might include thousands of entries. To be continued. [1] All four verbs occur with an optional l,al , or olintroduced indirect object. amr, unlike the others, does not take a preposition-less direct object except in the sense of a direct speech complement. [2] The classification of pairs as either synonymous, completing, or oppositional is not always straightforward. December 06, 2007 Comments Thanks, this is great stuff. Posted by: http://ergebung.wordpress.com/Mark | December 06, 2007 at 02:37 PM Assimilating Hebrew Vocabulary: Two for the Price of One (Part Two) The study of ancient Hebrew vocabulary by semantic domains ought to involve thinking of the semantic relationships the vocabulary expresses in terms of the languages own semantic configurations. A student who wishes to explore ancient Hebrew in terms of semantic domains based on the available lexica will be sorely disappointed. Strange to say, the outdated BDB is a more reliable starting point in this respect than many more recent lexica. Lexica of the biblical languages tend to subcategorize vocabulary usage according to semantic classes that have little or no basis in the corpus of available texts. By and large, the classes are a function of the semantic organization of the target language (Latin, German, English, whatever). The offered glosses, on the other hand, depend, more often than not, unconsciously more often than consciously, on translation choices made in antiquity (for the Tanakh/Old Testament, in Greek, Aramaic, Syriac, or Latin). Where the lexica depart from the glossing practice of the ancient versions, they tend to reflect, as already remarked, peculiarities of the semantic organization of a target language, not those of the source language. The result, to put it charitably, is an adorable mishmash. The question remains: how, in its own terms, is ancient Hebrew semantically organized? A sample list of oppositional pairs in ancient Hebrew is provided in the next post. By and large the components of the list involve frequently occurring vocabulary. As previously remarked, the advantage of studying these pairs is that the components of pairs define each other. It is helpful to study passages in which they occur. The distortions that result when one thinks of Hebrew vocabulary in terms of associated first language glosses may be illustrated by the first pair in the sample list: yCb qwM. The equivalent oppositional pair in idiomatic English is sat down got up. That is how NJB translates in Ex 32:6. NRSV and NAB have sat down rose up, not misleading, but a bit unnatural. To my ears, rose up has a faux literary ring in context. REB has sat down gave themselves up, an example of over-interpretation. Robert Alter has came back rose up. He apparently misread wyCRb as wyCDb. Students of Hebrew take heart: even a master of Hebrew makes a mistake once in awhile! If one works backwards from English to Hebrew based on associated glosses in the case of the oppositional pair sit stand, the result, yCb omd, is wrong. That particular oppositional pair, so far as I know, does not occur in ancient Hebrew. Perhaps yCband omdmake an unsuitable oppositional pair because they tend to carry similar nuances, that of abiding and tarrying, respectively. But it is of course also true that the occurrence of an item in one oppositional pair does not preclude its deployment in another related but not identical oppositional pair, or in a dyad or triad of items that form a logical sequence. hlK omd yCbwalk stand (=tarry) sit comes to mind (Psalm 1:1). rpa is found in at least four distinct oppositional pairs: hrg rpa Cbr rpa ngP rpa mjX rpa kill heal, shatter heal, afflict heal, and smite heal, respectively. December 06, 2007 Comments A student who wishes to explore ancient Hebrew in terms of semantic domains based on the available lexica will be sorely disappointed. I think I mentioned to you before http://www.sdbh.org/the SDBH project which seeks to fill this gap you have identified. This is work in progress, and slow progress because of lack of people to work on it. You may well be the kind of person that the editor Reinier de Blois is looking for - I know him quite well. If you are interested, contact him at "editor AT sdbh DOT org". Posted by: http://www.qaya.org/blog/Peter Kirk | December 07, 2007 at 10:14 AM Hi Peter. I've been in contact with Reinier. My approach to the subject differs a bit from the SDBH project. If all goes well, my work and that of SDBH will complement one another. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | December 07, 2007 at 10:27 AM John, I very much appreciate this series. I was stunned to realize the other day that the grammar I'm using for "Elementary Biblical Hebrew" has already introduced bqr as a vocabulary word, but not orb making it somewhat difficult to use the most obvious biblical examples as exercises. Posted by: http://higgaion.heardworld.com/Christopher Heard | December 08, 2007 at 01:15 AM Thanks, Chris, for the encouragement. The preparation of lists of oppositional pairs takes work to do right, and I am still feeling my way into the idea and its possible applications. Posted by: http://ancienthebrewpoetry.typepad.com/JohnFH | December 08, 2007 at 09:20 AM Test your proficiency in Hebrew by constructing word pairs (Set A) One of the more interesting presentations I heard at SBL San Diego was by Randall Buth. The premise: there are no widely accepted tests like TOEFL that measure achievement levels in ancient Hebrew. Such a test is needed, but what would it look like? Randall gave interesting examples of Hebrew-only test questions. A standardized proficiency test, he argued, should not favor speakers of a particular language other than Hebrew. Translation into a second language should be avoided for that reason. I couldnt help noticing people going through his sample test questions as he spoke. A number of people broke out into a cold sweat as they realized they would get a pretty low score if they had to take a test like the one Randall proposes. Between administrative tasks and teaching survey courses, the Hebrew of Bible scholars tends to be, let us say, a tad rusty. Maybe it never was much to speak of. Not everyone felt uncomfortable. Stephen Kaufman stood up right away, praised the concept with considerable passion, and noted some issues in the execution. Buth is absolutely onto something. In this post, I throw in two cents of my own with respect to the issue of how best to test proficiency in ancient Hebrew. In my view, the ability of students to construct oppositional word pairs from a list is an excellent Hebrew-only method of testing proficiency in vocabulary. A component of the test might involve asking students to correctly vocalize the vocabulary items. Based on your knowledge of ancient Hebrew, rearrange the alphabetically ordered list into oppositional pairs. Vocalize each item. Check your results with the alphabetized list of pairs provided in the preceding post. You are free to report your results, or those of a friend of yours named Henry, in a comment. Set A abh ahb bkh dbr haryK hjyh hkayb hkh hmyt hmoyf hxdyq hqxyr hqryb hrbh hrjyq hrCyo htkbd htonh jbC jCh maN Cjq rpa Cna December 07, 2007 Thanks, John. That was fun. I think I'll use this to start next term off. Rob Posted by: http://individual.utoronto.ca/holmstedt Robert Holmstedt | December 07, 2007 at 07:12 AM Test your proficiency in Hebrew by constructing word pairs (Set B) This set is made up of nouns including participles rather than finite verbs. As a way of testing your knowledge of Hebrew, rearrange them into oppositional word pairs. Another exercise: take care to vocalize them correctly. Extra credit if you can identify a context in which the oppositional pair occurs (for example, Genesis 1; Psalm 139). To be sure, not all pairs are found as such in the corpus. A few are inferred by a process of induction. ahb awyb awr ajwr ajryt aplh arK apyM brya gdwl dl znb zqN jl jM jrb jrP jCK yCN mofyM mqyM mCpyl mtoCr mtrwCC nor oqrh or oCyr xdyqyM xhryM qdwC qdM qfN qyX qrwb qxr rwj qr qrj raC raCyt rbyM rbt bnyM rjwq robyM rq rCoyM Cawl December 07, 2007 Test your proficiency in Hebrew by constructing word pairs (Set C) This set is made up of finite verbs. As a way of testing your knowledge of Hebrew, rearrange them into oppositional word pairs. Another exercise: take care to vocalize them correctly. Extra credit if you can identify a context in which the oppositional pair occurs (for example, Genesis 12; Isaiah 1). To be sure, not all pairs are found as such in the corpus. A few are inferred by a process of induction. When absolutely necessary, forms are disambiguated according to standard practice. For example,fyhr=fIhAr. ajr asr bwa blo bnh brK hbya hwxya hyfyb hkyN hlK hsyr hqyM hrg hryq hro hCpyl zkr zro jll fhr fyhr fyma fma yxa yCb mhr mjX mla ntX qdC qwM qya qll qxr rpa rpa Cwb Ckj Clj December 07, 2007 Test your proficiency in Hebrew by constructing word pairs (Set D) This set, like set B, is made up of nouns including participles rather than finite verbs. As a way of testing your knowledge of Hebrew, rearrange them into oppositional word pairs. Another exercise: take care to vocalize them correctly. Extra credit if you can identify a context in which the oppositional pair occurs (for example, Isaiah 45; 1 Samuel 2). To be sure, not all pairs are found as such in the corpus. A few are inferred by a process of induction. awrhbrkh dbr oxb hmwN hrbhzro jrbjyyM jkMjCykh fwbfhwr fma ywM ymyNyph tar ksyllylh mwrCmwt mjyhmlayM mfhmljmh mmytmmol l mofmof molhmonh rK moCyrmr mryqyMmtjt l mtwqqllh qrjqxyr roro tar ClwMCmal December 08, 2007 Test your proficiency in Hebrew by constructing word pairs (Set E) This set, like sets A and C, is made up of finite verbs. As a way of testing your knowledge of Hebrew, rearrange them into oppositional word pairs. Another exercise: take care to vocalize them correctly. Extra credit if you can identify a context in which the oppositional pair occurs (for example, Job 1; Qoh 3). To be sure, not all pairs are found as such in the corpus. A few are inferred by a process of induction. Working with a set like this is more valuable than may first meet the eye. Various permutations are possible, and one must work with it until all items are properly paired, though that means throwing out possible pairs so that no item is left widowed. With this set, the sample list of oppositional pairs I offered earlier is exhausted. hnyj hClyK yrd lqj nasP ngP nwj njl nfo nstr npwX npl nqdC nrah nCa ntN sgr olh onh oqr oCh ptj qwM qra rbh rpa jsr Cbo rob Cmo mrh Cmr December 08, 2007 ehlogocilahtoeolyghtoeyrhththtrehtreteeherybhtreoetfeheshtvelolotetetyihkcnetsihgnhtnisghtritdihtsihssewtasisievyrmomomoe**thohohthhtertatsrhrheeerB bielh.mta ttiaen dra eaviruo.sM saetyro f aomednrl nauggaueuslaylr qeiuer suflli mmreisnoo fhYtt:p//naicnehtbeerpweort.yytepap.doc/mnaicne_tehrbwep_eort/y02500//4eratnini_ght_e.sthlm fhteaptnehnoa ccroidgnt osIarleti ehwtt:p//naicnehtbeerpweort.yytepap.doc/mnaicne_tehrbwep_eort/yifel/serugaliritsei__nnaicne_tehrbwev_reesa__nvoreivwep.fdh_tt:p//naicnehtbeerpweort.yytepap.doc/mnaicne_tehrbwep_eort/y02500//4paepdnxia_r_lu.ethlm_#tf1n6:>CFIN:j:t:uD]g"_g^~u2Tb)*+,-./0123456789:;<=>?@ABCDEFGHIJKLMNOPQRSTUXYZ[\]^_`abcdefghijklmnopqruxz}~(I|ހS߸ 0(070N0j0|00000111/1=1?1U1h1G z q'){)6>#&~-1F9 r"orvJU]`qnjdӡӡ> JPEӡӡӡ>,^NSLӡӡӡӡ>,^N    ( ) * + , 3       "%(,2468:<>@BDFGHLOQTWZ\_`abcdefghijklmnopqLG#R$\%'d()^*m*,,..//056m67F89:,>.>?A O  % G {   Z[\=\m\t`bb{dtde_efghdhhijtk(oopA    0 X    ) M  0  ??~4J|Indwindwi4ÀDCouwmpthiCBDCȕarwparwphÀDCntccgnma0Ԡ h@tnmbtnmb@@DD0orchgnmaj@k@tamdpthi@@@exmprtSSSS!S'S(S.KN[!4=cq%4jZ}d4JThzI b$%()v* 7Xs  ) N h       ! 2 G f i       0 ? T w       2 `   p#:=Tm(ASZ^_`abdefghijklnopqrsvyz|}~,ApAApAApACuACuAApAAp "<_b,9Hjklmnopq.*G#R$\%'d()^*m*,,..//056m67F89:,>.>T$]o1G z q'T/1VwTsxz}~>hzhzhzhzhz?1 "->Xvy "<_b,9HKW   # "*-    "  !  #& j]{~Ӕӥӻ  +C_bԤԧ 2Lhkբե7:ףhQb PQTVYZ_efhjkortx|3^)8KPQ0D)NFn~ ::::::;;<<=>>>>>????@@AAAAAAAAAAAAAAA Q T U Z a d e f g i m n r v w y          % + , 4 8 > ? @ A C D E F G H I J K L M2GM&vop>>>BCtAC14P s t x , + + + + + +|   + + X+ { }+ + , , , &+ 1+ (+ .+ ++ + . , B+ + + > Y, + { + + + 3 ", 6 %,M < W,n|0 p+  D k9 ; } 1 , P| P 6S4Xg * E y'y ~$ P {$ + +Ϊb s Gt w 8 ̇ f i k ~ 3 U ܒ  D ( [ 2 Ė f . ؘ f u 5 x  C / : \ u Z m     =   pppqqqrrrsssssssssssssss#############$$/0122234444444444444444444444444hzhzhzhzhz?11V>) $%*/78:@HƸbxnj 2( ) $ 2 ) 1 20 2  ""$,,,,,,,,,,,,46668:<<<=@@@@@@@@@@BBBBDFFLLLLLLLLLTT\\fftt ,8FNbdhjkkkkkkkk      !"%'(+/2456:<?@ADEFGHIJKLMNOPQRSTUVWXYZ[\]^_`abcdefghijklmnopqrstuvwxyz{~   %(+.2468;>@CFJMNOPQRSVY\`fhjlnprtvxz{|     !#$'(),-.56789:=>ABCDEFIKLMNOPQRSTWZ]`abcfghijknpqrstuvwxyz{ "&',125678=@EIJKLMNOPQRSTUXY\]^_`abfilmnorstuvyz}~&SZ]fsvy|~   !$'()*+,-./2589:;>?@ABCERSTWXYZ[\]^_`abcdefgjklmnopqrstuvwxyz{|}~   !"#$%&'()*+,-./0123456789:;<=>?@ABCDEFGHIJKLMNOPQRSTUVWXY^aopqstwx{|}~                 ! " # & ' ( ) * + . / 0 1 4 5 6 9 < = > ? @ A B E F I K N O P Q R S T U V W X Y Z [ \ ] ^ a d g h y                         ! " # $ % & ' ( ) * + , - . / 0 1 2 3 4 5 6 8 9 < = > ? B C D E F G J K N P S X _ j w |       ! ' - . 4 6 7 = C I J P R S Y _ ` h l r s t u w x y z { | } ~                   ! " # & ( ) , - 0 2 3 6 7 8 ; = > ? @ A B C D E F G H I J K L M N O P Q R S T U V Y Z [ \ ] ^ _ ` c d g h i j m o p w x y z { | } ~                        ! " # $ % & ' ( ) * + , - . / 0 1 2 3 4 5 8 ; < = B C D E H I J K N P W Z ] b c d e f i j m n o r u x y | ~        !"#$%&'()*+,-./01234567>ANQTWZ[\]`adehuvwz{~      !"#$%&'()*+,-./014567:;<?@CPSTWXY\_`abeghilmnopstuvyz{~    "#&')*-./123456789:=>?BEHKLMNOPSVWZ[behijpq   $6;RSTUfil      !$',/2389;@FIJLNOPQRSTUVWXYZ[\]^_`abcdefghijklmnox}  !"#$%&()*+,-./0123456789:;<=>?@ABCDEFGHIJKMNOPRSVWZ]`abcfhijnopqstuvwxy}   !"%&)*-23589=>?@ABCDEFGLQRUX[\dghi  !%&+056789:;<=>?@ABCDEFGHKNQ`cfilmnopqrstuvwxyz{|}~  #,-/DKVWdot+<?FGjklotwz{~   $;@Bcp()*+.0347LNs#)-3EJKLMNOPQRSTUVWXY\klr+:?Vjs123=NOR^ksux{|458?@ABCHILORUX[\_`cdghklmpq   !"$&'+/04679;=>@DFGIKLNOSUVXZ\]_abdfghiklmnoqrstuwxy{~   !$&')+./134679:>@BDFGIKLNPRVWY\`acfilmoqrvw}             ! # $ & ( ) + - . / 2 3 4 5 8 9 : ; @ A C D G J K M N O P Q S T U V W X Y Z [ ^ _ ` a b c d f g h i j m n o q t u v y { } ~  !!!!!!!!! ! ! !!!!!!!!!!!! !%!,!-!4!9!:!>!@!B!D!H!I!K!O!U!W!Y!Z!]!`!e!l!m!s!v!y!|!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!""""" " """""""" """%"&","."0"3"6"7";"?"@"F"H"K"L"N"V"["^"_"a"d"h"j"m"n"p"r"s"u"w"x"z"|""""""""""""""""""""""""""""""""""""""""""""""""""""""""#### # ########## #"#$#%#'#)#+#,#/#0#1#2#5#6#7#:#?#@#A#B#D#F#J#L#M#R#T#V#X#Z#[#\#^#`#a#b#c#d#f#h#i#j#l#o#r#s#t#u#v#w#x#y#{#|#######################################################################$$$$$$$ $ $ $$$$$$$$$$$$ $!$"$#$&$($)$+$,$-$.$1$3$4$6$7$8$9$>$?$F$I$J$K$M$O$P$Q$R$S$T$U$V$W$Y$Z$[$^$_$a$d$e$f$g$h$i$j$l$m$o$r$s$u$w$x$y$z${$|$}$~$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$%%%%% % %%%%%%%%%!%$%'%*%+%.%/%2%5%8%;%>%A%D%E%H%K%L%O%R%U%X%[%\%_%b%e%f%i%l%o%p%s%v%y%|%}%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%&&&&& & &&&&&&&&&& &!&"&#&$&%&(&,&.&2&4&6&8&9&=&?&A&E&G&K&M&Q&U&W&X&[&^&a&d&g&n&q&r&s&t&u&v&w&x&y&z&{&|&}&~&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&'''''''' ' ' ' ' ''''!'*'5'6'7';'<'='>'?'@'J'K'L'M'N'O'P'Q'R'S'T'U'V'W'X'Y'Z'['\']'^'_'`'a'b'c'd'e'f'g'h'i'j'k'l'm'n's't'u'v'w'x'y'z'{'|'}''''''''''''''''''''''''''''''''''''''''''''''''''''''''(((( ( ((((((( (!("(#(&((()(,(/(2(5(8(;(>(A(D(G(J(M(P(S(V(Y(\(_(b(e(h(k(n(o(q(r(v(y(|(((((((((((((((((((((((((((((((((((((((((((((()))) ) )))))) )$)')*)-)1)5)6 {  c     ] a   d    _      A J 5 S    r             I {   "   5 R          2   )  q }    C                          &         - . / 0 1 8             % ,          # 2 3 4 5 6 7 8 ?      $         ! " $ +         % & ' ( ) 0             % +          ! " # 2 3 4 5 6 7 8 @           ! (       - . / 0 1 8             % +        !       - : ; ? @ A                            !       ( ) * + , 3             % +               0 = > B C D T U V W X Y Z b  b  b  l    O   d   =   N   /     s   \   b e    O f  ^ o r  .  /  +  ,  *  /   2 X   0 W     0 X   ) M  0  ;   2 Y   F  d    E R T Y  .    j     3 A     Z i    $ %   v [  a   +    B 6 c   A N j  # O % G {      1      ) \  %                                  6 c     V f   V Y   g  #     4 a     a     ;                                                         I h       ` i     ; [   #        3 4          & ' 9 :           * + 0 1 < = H I      G H  E F     ( +                   - 0      . 4  P X      / H  0 ? [ ]              . ;   "   %    L T   @ A     . /    3 4         :< >@                                                                                         . / T ^          / F c   ? f  ?         ( 6 @         #            B J              % - / 1       w  s ~            < G                   / 6  1    j     . 9     2                 2    &        2            *   C             &        2 $                                                                                      &1 7 &) ,/ 58                             J u                    '   n s           1 P  4 =             ,    2   /   .  f u         2    DH     2    )     2 *  " 1 U                 )   , 2 L      % < E `f q s         2 3 =         B       )     I Q          gv                 _d       !$ -0 JN i {  ! ) + , . 3      TW            J S -0            ' e   0  l    !  B    T   H  !                                 O   !                                                k w            x         3 <   2           2      )      2      /   ^     %    ` k                                 8; `e  Z ]       O   ;    W                                                             G p  DG              !    2     9 ?   {    Y        1 u                                                               :     E O   + - / 1 3 5 9 ; = ? A C        *    +      *       2       +     *    *     2     +     *    + 3                 2              p          )            2      )     2   2           4 ;     e      +      2      (         2        /      2    ^ g   /         2    / )  2                g  B I  * 6     c f         d g     C L m s               %       +    2                   2 +  3                     + 2        :=             +                                                           B      +        2    + 0          & 4 6 :     &    % ' - p {    v            = b      u      D G   N      ! & c  *  ? J                   " $     ! #       ! # %  ' ) + -        $ &   # % ' )    & ( * ,         " $ & (    # % ' )        "     ) + - 0     ) + - /           A   ' ) + -              / 1 3 5   * , . 0         ) + - /        "  0 2  / 1 3 6                                                                      o     #   7   A `     + "      " $ 1 7 D          : A     P   [     K   : (   A M             +             r    -     -      -     -      -    2      -     2 )                            -          +    +      2 *   E S    M                                    e r                       2       - 4  , j q      o                                                                       ^ l n p                   t }   "           $     ,     B E    H      .  ?  p s       *    +    ] i  V _   2    +  0    1      t       -      2 $ X    G    {                    S    vy         ! + - 6 8 = C K \` {            m      ?E IO VW XY  9 J                                                                          = g p   ] m  OP           !      |   1      *    2    *  NQ    9@ Ys w     GJ    ,      2    ,                     N   Y   / ;        -     ] h j s u ~     2 +  0 l   D      M Y   3 <                                                                     +     2    *  |              2    *     #   2      * T                                                                       2    #           2    4 B o }        e s t |     2       2          2                                           UX              G M  @G   +-   ) / b i     3   L    & v     7 A        * , 7 ? H            1 = r {      6 . 1                    &  ? J          +    *    7                                                     [ {      -     +    1     L  s  M ~   b h l w   ' S        e     L S         H O  4 ; }   = C E M O V \ d                   8: lm                , .      U ] k r |    k r u { ] d       _a w z   ' W      J      +      +    *     B           NO gl %& /1 >?    "   $& /1 EG VW  $& 35                " %&    ^ i kn               <   T      $       2            6 =  ?B        "$     V [  ?   !     R      )                         4 =   7 C            ? G *                                v {      +       2 4         ! .  y    9 D      !        )  " (  & %1 3C     '  % &  &             # ) -  &                                                       *          1      2                                           3        2     0 5 N S         Z c e g i k                         .1    &    E      *    )  2 <   (     2 !   g           " #                                      % a   & . m y       %           C F             ' - 4 6 : < C E I r~   ( F                             & ( * , . 0 2 4 9 ; = ? A C E G L N P R T V X Z \ ^ ` b  & I R T Y [ d f i k u         @F fv     C L   % . 0 8  r { }   $ br             c l n x ~     x      :   ?   "   -    - f   L Y [ d       L Q                        #        n w   9 < Q [ c g {        , ;   &   +                           S ^       : @ z    )       6  9   i    ) 5  D      LO  p         G M w      8; V ^   03  $ %  ]  N     > f        J  N x   4 x      Q S c   ]       &    a q        N y    u   H q   : s   G r  4 y      3 m  3  -0   ( / 4 :   4  Q a  IL   25 be s    -     X h    ! DG U ]       $ = jm   _b      2 =    z    5 [  bu   R[ mv  " % 58 gp s| ~       ),    AJ OX l u         4 = >R W        W [     $ - / 9 ; ? E N \z      F J K P  ! %      ,/ C d ps     $ (; il        #&    + ?B         .1    (/ 3@ D M     $ N      !( ,9 z         A Z         _b  eh    5 _ d      $ ( 0 9< MP ]e i r {~      % + 5 7 > P X Yb    % :  ? Y   69   $    6  4 4   D   5 b |    0 2 \  ! ' Q W      ux BF NS W _         $ , =K Sa         8A O X                  " )J              !?    L S     &    T] aj            .Z       ' * 8 ?   K`          ' 1 < G L V    w~      OV          ! hk ls ~  E J TX  R \ ^ h j t y              $/ > E F I L V     _ g qw    0   F  "-        ! DG LM VW     #' Y\ ij       $/ ER     Za     6 8     "+ 8B F P           L U W \ ^ c e o q z |            >G LT z    !* /7  _b  qs wy      U W          7  4  6   D   ux                      EM Q [ |}    & 9C OV X^        EM gj    ! % / FP hi         A K `g t|    +0 W[   ! +     25     # , := k          % @G   %( UX    % + r     . /   RX        !<       8 C   !     -6     ! 3@ T ]    & 'E  " #<  ( ) 3 4?  9    C      ! $) GH KP Z^   ,2                 1 =   #(                   /< |         UZ - 0 1 :     ;@ DG   Y Z b   H L       : B K   ! 05    % *0      KN  WZ   16 @C   a l   +.   m     |      !      4 R    # [   fi   * 2 4 9 ; ?                     EO       & / 1 6 8 @ B K M P R U g q s | ~   y |            I P z   C be             = ^      " + eq   dg  7: ` i j  ~     6 ? @L    ?B             - 6           7 ? @K   ^ s    P   O R  # & u   k n   C q              & /   g  5       o p    ;   ;> {    w|  &) Va            ! #' () +- .     cd gk           " $) *.      =B DM   [^   04               $. /7 9 >     ' 0@ AH I    * .    0 ;  5 ?   7 = ? G  7 @  1 9       (       " ) + 3 5 ? A K M O Q Z \ a c g   @B ]a        !(              47 9 ? A S U j o y              7< = D H N ot v }       " /2 35 6; A J  ( 1         # $(     ! ', 9= MP     8; HN O Z         ,/     S l           6 o                       d    ( O   - m         [    T V     / Y   f     X         d |    !    & ' b d      1  S l   1 a * `  ) , Zg j w x            >    o p w  * 3  I T    4       c  & M   q     D                                                                                                                                 2    )      $    2    )             1    2 8                                                                                                                    '                                   '                                                                                                                                          0        2    +    + 4     p     eh      C v   :   ]                                        " $+                                                                                                                      $                          '                                             + 4                     '                                                #                                                                                                                                                                                   u         2        E    `   b        R           %) 35 A J Z^   l           $       2 A                                                                                                                                                                                                              3 @  " #         !    0 1       # $                   %      ?                         +    #    2 H   r   9                       / 1B    , .4 6                   % (. 19 <A DM PX [b e   $ '   # &. 1P S < =M       ps                 & , 5            # 0                    *. 46 SV  # ) B D      ) C         &  <B FL          ( 1 47           " 6   $     2      *    2 C                                    2 B                                            B   `d e                                                                                                            !"#%&&&&&&&&&&&&&&&&&&&&&&&''((())******+++++,---00001111111111111111111111111111111111111111111111111111113333444455666778::::;;;<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<=======================================>>>>>>>>>>>>>>>>>>>>>?????????????????????????????????????????????????????????????????????????????????@AAAAAAAAAAAAADDDDEEFGGKMMOOOOOOQQQQQQQQQQQRRRRRRRRRRRRRRRRRRSSTTTUUUVVVYYYYYYZZ[[[[[[\\\\\\\\\\\]^^____``````aaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaabcccccccccccccccddddddddddddddddddddeeffffffffffffgggggghhiiijjmpqqqrszzzz{{{{||||||||||||||||||||||||                                                            !####$$$$$$$$$$$$$$$%%01233345555555555555555555555555555555555555555555555555555555555555555555588;;;;;;;;<<==>?????@@@@AABBBBBBBBBBBBBBBBBBBBBBBBCDDEEEEEEFFFKLLPPQQRRRSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSSTTTTUUUVVW]^^___`aaaabbbbcccccccccccccccccccccccccccccccccccccccccccccccccccccccccccccdddddddeffffgghhhhhiijjjmnnpppqqqqqrrrssstttttttttttttttttttttttttttttttttttttttttttttuuuuuuuvvvvvvvvvvxx            $%%%%%%%%&(,,,,--../13488::@@@ABBCCDDDDELLTTTTUVVVVWXYYYY[[[]_fghhmpqqqqqqqqr                !##############################################################################################################################################$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%''''((((((()+,,,,,,,,,,,----------./////////////00000111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111111222222222222222222233333677777777777777777777778899::;<=======================================================================================================================================???????????@@@@@AAAAAABBBBBBBBBCCCCCCDDDEEEEEEEEEFGGGHHIIJJJJJJJJJJJJJJJJJJJJJJJJJKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKKK{G )C Sp$ G    5bbl  O  d  =N/s\ beVOf^ 2 0 0 ) 2FdERSTYpj$S% v!["a#$%ANSj&1 )'#SPX[LTbT^SS o(p6@w<#<<< !BJ>>%-</1>w<s~<<G</6j(.9 2) 2) &* 2*+C  &* 2Ju,- '. ,/ 2 2 2 )0 2"1U1)2L3 O%W<EW#(W] )0IQ!)+,.3. JSF 'e405 l67!B1 O 8x9 3<R 2 2 ): 2^;  <%=O>;>W?Gp@! 2{AYBC1uD: EO  *E +F *E 2 +G *E *E 2 +G *E+3RR$  2pH )I 2 )I 22J4;eH +F 2 (K 2 /L 2^g /L 2 /L2Jg*6-CL +F 2| 23JBM +F 2 +Fo&4 6:e%'-p{\v =NbF Ou NPQ!&cR *?JfA`S +F :TAUVPW[XKY:YAM+Z -[ -[ -[ -[ -[ 2 -[ 2 -[ +F +F 2ES \M]er7 2 -[,j^q_`EoF^lnp"$,  *E +F]iV_ 2 +F -a 2XbGcS` !+J-68=CK{Jtmd9J^ef=gepgS *E 2 *Ew ,h 2 ,hNdYi/; -[ ]hDjs u~4 20ljkDlmMY3< +F 2 *E|h~af 2 *E#` 2 *ESgll 2n#l 24Bfo}fllesft| 2n 2 o 2GM&vpq7A'*0,7 ?Hh zr?J +s *E 7t[{u -v +u 1wLxsyM~z'S{e| +u +F *EB "}~< $ 2/R)*B7C,_ +F 2  t!. y9D! ) * o 1w 23 2Zcsegvikxv|}&E *E )02< ( 2gPP%Pa&.myv%Pq PW]'-46:<CEI PPIR7TYA[dPfiQkudPOCL&%.F08r{?}J+,Kcl@nxJ~P-fLY[d#$nw Q[{ ,;& +!S^  )I 6 )IDpGMw]N>fNx]&qNy:sy3 s-lu4=$-/9);?:ENk ; 9DMk$NkzkAZ2455_fd(0mir<%+5c7> PXE%:?Y $ 6D5b|2\!'QWW_E$,@OX%;<  [ E ELSyE n3  <GLV[Q@ @R\[^hnjt3y3n_g % ;8<FP;8P=LUKW\L^cMeoeqz|/B<;f 7tD.8m%2456 .Q[..%/.AK.!+. 8#,8k8%+r mm8Cl T]1=^ 2 45|2451:GNZbI" BKHm#[*249;?! ''9eq&/16#8@BKiMPjRUlgqs|~IPzCX)e=^e"+`i6?e-6 e7?^s &*g{ _ 0;5?*7=?G7@19 (C3 ")O+35?PAKTMOUQZ\acgNrpv}AJ(1o/Y!1a*`*3NITLD 2) ) $ 2 ) 1 20 2 +F +Fpv:]+4#u 2E`bRAJl $ 23@% ? +F # 2r9 &;,5C#05DE )&:(1"6 $ 2 * 2 2)&http://ancienthebrewpoetry.typepad.comk.>To ҂9;R)http://www.aoal.org/hebrew_audiobible.htmH=;U[:'{972Yhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2005/04/retaining_the_s.html!!#1$Z$m$&(+whttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/files/regularities_in_ancient_hebrew_verse_an_overview.pdf_http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2005/04/appendix_a_rule.html#_ftn1_http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2005/04/appendix_a_rule.html#_ftn2bhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2005/04/appendix_a_rule.html#_ftnref1bhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2005/04/appendix_a_rule.html#_ftnref2Yhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2005/04/how_ancient_heb.html   Yhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2005/04/appendix_a_rule.html   http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/files/retaining2008_and_transcending_the_classical_description.pdfYhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2005/04/appendix_b_stre.html   Yhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2005/04/appendix_c_metr.html   Yhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2005/04/appendix_d_corp.html ?  Yhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2005/04/appendix_e_a_hi.html   Yhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2005/04/appendix_f_anno.html   Yhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2005/05/definition_of_t.html 0  Whttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2006/02/abbreviations.html   Yhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2006/05/lamentations_15.html   Yhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2006/11/the_dynamics_of.html 7 8  Xhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/02/what_is_poetry.htmltion, into question. The God of the booYhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2005/05/ancient_hebrew_.htmlt him. As Michael V. Fox points outhttp://aleppocodex.org/ skeptical literature(Job the Pious, ZAW 117 (2005) 351-366; 363). It is not about approachingthe wo[http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/files/project_introduction.pdfed faith in Gods goodness (Jo 'http://ancienthebrewpoetry.typepad.com/o imagine. In my view, the opposite is true. The book of Job justifies the sufferers%http://hellosaidjenelle.blogspot.com/ors all. An attitude of faith issomething a virtuous person characteristically has. It ishttp://beritolam.blogspot.com/on may expect to lose in a time of despair. Furthermore, faith in Gods goodness, or more prec^http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/02/what_is_poetry.html#_ftn1nand through the fact that G ^http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/02/what_is_poetry.html#_ftn2d instrument. 57 compositions in +http://www.massreview.org/4502/francis.htmlechnical sense. A michtam always memorializes a petitionwhich received a positive r^http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/02/what_is_poetry.html#_ftn3 (17, 86, 90, 102, 142; cf.Habak^http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/02/what_is_poetry.html#_ftn4 elsewhere in ancient Hebrew ^http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/02/what_is_poetry.html#_ftn5Zaikmru| Yhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/02/so_you_want_to_.html  )^http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/02/what_is_poetry.html#_ftn6 #&)03:@BGLN]http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/files/annotated_bibliography.pdfw}Ohttp://neo-neocon.blogspot.com/2007/02/frost-on-poetry-happy-discoverer-of.htmlahmp )+-35>AIQ\jmwXhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/files/isa_1_2_20_poetry.pdfOPWX^_efklxy{|http://www.newvilnareview.com/:<DFNPY[hjn{  $'3<?GYhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/03/the_genre_of_ge.html  'http://individual.utoronto.ca/holmstedtancient_hebrew_poetry/2007/02/what_is_poetry.htmltion, into question. The God of the boohttp://allthingshebrew.com/typepad.com/ancient_hebrew_poetry/2005/05/ancient_hebrew_.htmlt him. As Michael V. Fox points outVhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/files/is_gen_1_poetry.pdf 363). It is not about approachingthe wo+http://www.mechon-mamre.org/i/t/k/k0101.htment_hebrew_poetry/files/project_introduction.pdfed faith in Gods goodness (Jojhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/files/a_literary_translation_of_genesis_1.pdfifies the sufferershttp://rdtwot.wordpress.com/spot.com/ors all. An attitude of faith issomething a virtuous person characteristically has. It is!http://speakeristic.blogspot.com/may expect to lose in a time of despair. Furthermore, faith in Gods goodness, or more prechttp://www.heissufficient.net/vereignty, is not demanded of Job so much as given back to him inand through the fact that GYhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/files/is_gen_1_27_poetry.pdf #  jhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/files/gen_1_26_28_exegetical_odd_and_ends.pdf  @http://www.shef.ac.uk/bibs/DJACcurrres/Postmodern2/Humanity.html     Lhttp://englishbibles.blogspot.com/2007/03/translating-poetry-of-gen-127.html    Ehttp://englishbibles.blogspot.com/2007/08/all-bibles-known-to-us.html     bhttp://www.bigbible.org/blog/2006/12/new-magical-imperial-toolkit-part-2in.htm#7222607021793808553   Nhttp://www.bigbible.org/blog/2006/12/new-magical-imperial-toolkit-part-2in.htm    Hhttp://englishbibles.blogspot.com/2007/08/paradigms-and-translation.htmlI h   Yhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/08/kjv-vs-nrsv-at-.html_ftn2d instrument. 57 compositions in http://www.metacatholic.co.uk//francis.htmlechnical sense. A michtam always memorializes a petitionwhich received a positive rYhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/08/symmetry-asymme.html_ftn3 (17, 86, 90, 102, 142; cf.Habakhttp://deba.wordpress.com/.typepad.com/ancient_hebrew_poetry/2007/02/what_is_poetry.html#_ftn4 elsewhere in ancient Hebrew jhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/08/symmetry-asymme.html#comment-81206089u| Mhttp://www.telecomtally.com/blog/2007/09/biblical_studies_carnival_xxi_1.htmlant_to_.html  )Yhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/08/in-a-previous-p.html_ftn6 #&)03:@BGLN)http://bible.shields-online.net/dlreq.phpcient_hebrew_poetry/files/annotated_bibliography.pdfw}Yhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/08/chaim-potok-and.html)+-35>AIQ\jmwShttp://lingamish.wordpress.com/2007/07/17/greek-hebrew-and-the-joy-of-sex/#commentsy.pdfOPWX^_efklxy{| http://voiceofiyov.blogspot.com/<DFNPY[hjn{  $'3<?GDhttp://voiceofiyov.blogspot.com/2007/08/brief-notes-1-elul-5767.html/the_genre_of_ge.html  !http://lingamish.wordpress.com/olmstedtancient_hebrew_poetry/2007/02/what_is_poetry.htmltion, into question. The God of the boo http://drmacdonald.blogspot.com/ad.com/ancient_hebrew_poetry/2005/05/ancient_hebrew_.htmlt him. As Michael V. Fox points out http://powerscourt.blogspot.com/ad.com/ancient_hebrew_poetry/files/is_gen_1_poetry.pdf 363). It is not about approachingthe woYhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/08/a-psalm-to-lear.htmldfed faith in Gods goodness (Jo#http://apikorsus.blogspot.com/epad.com/ancient_hebrew_poetry/files/a_literary_translation_of_genesis_1.pdfifies the sufferersYhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/08/psalm-191-text-.htmls person characteristically has. It ishttp://www.brendoman.com/kylecom/may expect to lose in a time of despair. Furthermore, faith in Gods goodness, or more prec$http://www.desertreign.multiply.com/nty, is not demanded of Job so much as given back to him inand through the fact that G%:http://brendoman.com/kyle/2007/08/28/ancient_hebrew_poetrye    O f http://stenagmois.blogspot.com/ r  .  /  + Zhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/files/isa_1_2_20_scansion.pdf2 X  Yhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2006/11/introduction_to.htmlX   '"http://www.bombaxo.com/blog/?p=3300  ;   2 Y =http://jimgetz.org/2007/08/08/chaos-uncertainty-and-teaching/  E R T http://bmd.gx.ca/psalms/786.htm   j     Yhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/09/james-kugel-vs-.html   )Khttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/09/l.html a   Yhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/09/james-kugel-v-1.html A N Yhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/09/james-kugel-v-2.html   [http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/files/psalm_51_translation.pdf) \ +Ihttp://englishbibles.blogspot.com/2007/10/literary-bible-translation.html     ,http://www.js.emory.edu/BLUMENTHAL/BR51.html      "http://englishbibles.blogspot.com/        Yhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/10/psalm-513-5-an-.html V f-Yhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/10/psalm-516-9-an-.html / F c>http://englishbibles.blogspot.com/2007/08/psalm-68-part-l.html?    >http://englishbibles.blogspot.com/2007/09/psalm-68-part-2.html 6 @    >http://englishbibles.blogspot.com/2007/09/psalm-68-part-3.html#     /"http://www.donutjunction.com/ageku    B J   uhttp://lingamish.wordpress.com/2007/09/03/this-psalm-is-the-most-difficult-of-all-psalms-to-understand-and-interpret/ 5http://drmacdonald.blogspot.com/2007/09/psalm-68.html      wYhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/09/when-the-face-o.html   1*http://www.logos.com/products/details/1778< G     *http://www.logos.com/products/details/2954       *http://www.logos.com/products/details/1780/ 6  1    !http://www.telecomtally.com/blog/  . 9     3Yhttp://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2007/09/the-rider-of-th.html