Page:Keil and Delitzsch,Biblical commentary the old testament the pentateuch, trad James Martin, volume 1, 1885.djvu/882

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אנפה, according to the lxx and Vulgate χαραδριός, a marsh-bird of the snipe kind, of which there are several species in Egypt (Hasselquist, p. 308). This is quite in accordance with the expression “after her kind,” which points to a numerous genus. The omission of ואת before האנפה, whereas it is found before the name of every other animal, is very striking; but as the name is preceded by the copulative vav in Deuteronomy, and stands for a particular bird, it may be accounted for either from a want of precision on the part of the author, or from an error of the copyist like the omission of the ו before את in Lev 11:15.^[1]

↑ On account of the omission of ואת Knobel would connect האנפה as an adjective with החסידה, and explain אנף as derived from ענף frons, ענף frondens, and signifying bushy. The herons were called “the bushy chasidah,” he supposes, because they have a tuft of feathers at the back of their head, or long feathers hanging down from their neck, which are wanting in the other marsh-birds, such as the flamingo, crane, and ibis. But there is this important objection to the explanation, that the change of א for ע in such a word as ענף frons, which occurs as early as Lev 23:40, and has retained its ע even in the Aramaean dialects, is destitute of all probability. In addition to this, there is the improbability of the chasidah being restricted by anaphah to the different species of heron, with three of which the ancients were acquainted (Aristot. h. an. 9, 2; Plin. h. n. 10, 60). If chasidah denoted the heron generally, or the white heron, the epithet anaphah would be superfluous. It would be necessary to assume, therefore, that chasidah denotes the whole tribe of marsh-birds, and that Moses simply intended to prohibit the heron or bushy marsh-bird. But either of these is very improbable: the former, because in every other passage of the Old Testament chasidah stands for one particular kind of bird; the latter, because Moses could hardly have excluded storks, ibises, and other marsh-birds that live on worms, from his prohibition. All that remains, therefore, is to separate ha-anaphah from the preceding word, as in Deuteronomy, and to understand it as denoting the plover (?) or heron, as there were several species of both. Which is intended, it is impossible to decide, as there is nothing certain to be gathered from either the ancient versions or the etymology. Bochart's reference of the word to a fierce bird, viz., a species of eagle, which the Arabs call Tammaj, is not raised into a probability by a comparison with the similarly sounding ἀνοπαῖα of Od. 1, 320, by which Aristarchus understands a kind of eagle.

[1] On account of the omission of ואת Knobel would connect האנפה as an adjective with החסידה, and explain אנף as derived from ענף frons, ענף frondens, and signifying bushy. The herons were called “the bushy chasidah,” he supposes, because they have a tuft of feathers at the back of their head, or long feathers hanging down from their neck, which are wanting in the other marsh-birds, such as the flamingo, crane, and ibis. But there is this important objection to the explanation, that the change of א for ע in such a word as ענף frons, which occurs as early as Lev 23:40, and has retained its ע even in the Aramaean dialects, is destitute of all probability. In addition to this, there is the improbability of the chasidah being restricted by anaphah to the different species of heron, with three of which the ancients were acquainted (Aristot. h. an. 9, 2; Plin. h. n. 10, 60). If chasidah denoted the heron generally, or the white heron, the epithet anaphah would be superfluous. It would be necessary to assume, therefore, that chasidah denotes the whole tribe of marsh-birds, and that Moses simply intended to prohibit the heron or bushy marsh-bird. But either of these is very improbable: the former, because in every other passage of the Old Testament chasidah stands for one particular kind of bird; the latter, because Moses could hardly have excluded storks, ibises, and other marsh-birds that live on worms, from his prohibition. All that remains, therefore, is to separate ha-anaphah from the preceding word, as in Deuteronomy, and to understand it as denoting the plover (?) or heron, as there were several species of both. Which is intended, it is impossible to decide, as there is nothing certain to be gathered from either the ancient versions or the etymology. Bochart's reference of the word to a fierce bird, viz., a species of eagle, which the Arabs call Tammaj, is not raised into a probability by a comparison with the similarly sounding ἀνοπαῖα of Od. 1, 320, by which Aristarchus understands a kind of eagle.

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