![]() This phenomenon does not involve only a change of form, but, even more important, it also implies (maybe) a semantic transformation. Starting from the most ancient occurrences (Archaic Biblical Hebrew) and arriving at the later ones (Qumran) we note a progressive abandonment by the authors of the singular form of the nouns in favor of the plural one. We will take into consideration the following functional languages from which it is composed ancient Hebrew: Archaic Biblical Hebrew Standard Biblical Hebrew Late Biblical Hebrew Hebrew of Ben Sira' Hebrew of Qumran. Regarding the latter lexeme, in the plural form, there is also evidence of a gender difference issue). The intervention proposed here aims to provide a picture about the use of the singular and plural number of some nouns belonging to the lexical field of the lexemes describing idols in ancient Hebrew (for example ṣlm/ṣlmym or ʾšrh/ʾšrwt/ʾšrym. Scrap metal became a reasonable commodity for independent merchants from at least ca. The expansion of the circulation of scrap metal, which was a natural consequence of the widening range of sub-elite consumers, had dangerous consequences for the palace monopolies and their elites. The ingot fragments were used as "small change" during metal-weighing transactions. Additional discoveries show that the modes of storage and transport by merchants or wealthy individuals of "scrap metals" were in vessels and sacks, indicating a clash between a price-based system and an older, state-run and tribute-based one. The royal merchants, who exchanged metals in talent-sized bulk, were slowly displaced by independent merchants, who traded small scraps of metal for other goods and increased their profits. Textual and archaeological evidence indicates that the changes underwent by the systems and means of exchange extended to all of the Eastern Mediterranean at the end of the Late Bronze Age, while evidence provided by maritime archaeology suggests the coexistence of royal imports of metals and prestige goods from palaces and small enterprises by independent merchants. ![]() Throughout the 15-14th centuries BCE in Egypt, ingots are generally listed as "tribute" from foreign countries (peripheries, enclaves, and centers), however they may instead have been commodities used in "trade" or "gift-exchange" networks. ![]() The use of ingots and scrap metal, as forms of “payments”, was taking place in the Amarna Period (14th century BCE) according to four different contexts: the Tomb Inscriptions, the Amarna Letters, the "hoard" found at Amarna, and the cargo of the Uluburun shipwreck. 19) on which one can find lengthy discussions in Rabbinic literature. According to this reading, the Quranic pericope on ‘the cow’ can be understood as a critical reflection of the complicated and somewhat paradoxical issue of ‘the Red Cow’ (Num. This paper attempts to reconsider the Biblical and post-Biblical context of this typically cryptic and ambiguous Quranic passage and would suggest a third possibility for an intertextual reading of the Quranic passage through a symbolic rather than literal interpretation of some Quranic expressions. 19:1-19 (‘parah adumah’, red cow) and Deut. Comparing to parallel texts in the Bible, on the other hand, certain Western scholars suggested that these verses are a mixture of two Biblical texts, i.e. On the one hand, Muslim exegetical tradition created a more and or less coherent exegetical narrative concerning this passage which elaborates the story of an unsolved murder among the Children of Israel and therefore the whole pericope is understood simply as a reflection of the legal prescription in Deut. The second half of the pericope vaguely indicates a murder supposedly committed among the Israelites and the divine resolution for it, stressing that while God shows His signs to the people, the Israelites’ hearts seem to become harder than stone. Being asked by the Israelites to provide details about the cow, more restrictions are given regarding its age, colour, and status until they slaughter the cow. The first part of the pericope begins with Moses conveying God’s commandment ‘to slaughter a cow’. ![]() One of the most ambiguous pericopes in the Quran is the one about ‘the (female) cow’ mentioned quite briefly in Q2:67–74, from which the Second Sura, al-Baqara (the Cow), takes its name.
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