the sixth; but יוֹם שֵׁנִי a second day, Gn 18); Ex 1215 מִיּוֹם הָֽרִאשֹׁן from the first day onward (not before Dn 1012 and Neh 818 is מִן־הַיּוֹם הָֽרִאשׁוֹן used instead of it). On the other hand, the article is always found after בְּ, hence בַּיּוֹם הַשִּׁשִּׁי, &c., although it is possible that the original reading in these cases was בְּיוֹם, and that the article is only due to the Masora. In Ju 625 the text is evidently corrupt (see verse 26).—Especially also in certain frequently recurring combinations as in particularizing the gates in Jer 3814, Ez 92, &c., Zc 1410, and courts in 1 K 78, 12, &c., Ez 4028; and very often when the attribute consists of a participle, e.g. Dt 223, Ju 2119, 1 S 2510, Jer 273, 4616 חֶ֫רֶב הַיּוֹנָה the sword which oppresses (?); Ez 1422, Zc 112 Keth. (the impenetrable forest?) Pr 2618, ψ 11921.
[x] Of the other examples, Gn 2129 (where, however, the Samaritan reads הכבשות), 41:26 (but cf. verse 4), Nu 1125, Ju 1627, 1 S 1717 may at any rate be explained on the ground that the preceding cardinal number is equivalent to a determinant; in Gn 121, 289, 10, &c., the substantive is already determined by כָּל־, and in 1 S 1429 (דְּבַשׁ) by מְעַט.—In 1 S 1223, 2 S 124, Is 720 (where, however, הַשְּׂכִירָה might also be understood as a subsequent explanation of בְּתַ֫עַר) and Neh 935, the omission of the article after the preposition is certainly due merely to the Masora. In 1 S 1623 (unless רוּחַ אֱלֹהִים is to be read twice), Zc 47 (where however אַתָּ הָהָר is probably meant), ψ 10418 (where a ה precedes הָרִים, hence probably a case of haplography), the omission of the article before א, ר (?) and ה may be due to a regard for euphony (see z below). On the other hand, in 1 S 618 (read הָאֶ֫בֶן הַגְּ׳), 17:12 (הַזֶּה is a later addition), 19:22 (cf. the LXX), Jer 172, 3214, 403 Keth., Ez 23 (read גּוֹי or omit גּוֹיִם with Cornill), Mi 711, ψ 624, either the text is corrupt, or the expression incorrect. But in 2 K 2013, Jer 620, Ct 710 acc. to D. H. Müller (Anzeiger der Wiener Akad., phil-hist. Kl. 1902, no. x) הַטּוֹב is the genitive of a substantive, aromatic oil, sweet cane (in Jer 620 read וּקְנֵה), like spiced wine. In Is 392 read שֶׁ֫מֶן הַטּוֹב and in ψ 1332 כְּשֶׁ֫מֶן חַטּ׳.
[y] (b) No article with the attribute, while the substantive is determined either by the article, or a suffix, or a following genitive. Thus the article is sometimes omitted with demonstratives, since they are already to a certain extent determined by their meaning (cf. also the Mêšaʿ inscription, l. 3, הבמת זאת this high place); as with הוּא Gn 1933 (evidently for euphony, and so probably often); 30:16, 32:23, 1 S 1910; with הִיא Gn 3821; with זוּ ψ 128 (according to the Masora זוּ is a relative pronoun here, as always elsewhere); with אֵ֫לֶּה 1 S 223, according to the present corrupt text (the original reading כָּל־עַם יהוה became כָּל־עַם אֱלֹהִים, and אֱלֹהִים was then corrupted to אֵלֶּה); so, almost without exception, when the substantive is determined only by a suffix, e.g. Jos 220, Ju 614, 1 K 108, 2 K 12 and 8:8 f., where חלי, as in Jer 1019, has arisen by contraction from חָלְיִי, or we should simply read חָלְיִ (in all these passages with זֶה); Gn 248 (with זֹאת); Ex 101, 1 K 2223, Jer 3121 (with אֵ֫לֶּה).
The article is sometimes omitted also with the attributes referring to proper names,[1] as צִידוֹן רַבָּה Jos 118, 1928, חֲמָת רַבָּה Am 62. Other examples are Jos 163, 5, 18:13, 1 K 917 (but in 1 Ch 724, 2 Ch 85 with the article). In Gn 711, &c., תְּהוֹם רַבָּה is also a case of this kind, תְּהוֹם being used (almost always without the article) as a sort of proper name; cf. also אֵל עֶלְיוֹן the most high
- ↑ Cf. Nöldeke, Beiträge zur semit. Sprachwiss., p. 48, n. 1.
