Blaz0ej S0trba, «hn#$w#$ of the Canticle», Vol. 85 (2004) 475-502
The term hn#$w#$ is revisited
primarily in the Canticle of Solomon. The most ancient translation –– "lily" ––
of this flower though questioned in recent decades is still widely used. The
LXX’s rendering kri/non is examined and found as the
best translation for the lexeme N#$w#$ –– meaning
"lotus" –– being an Egyptian loan word. This translation fits to the OT
references better than "lily". The textual employment of
hn#$w#$ in the poetry of the Canticle is a chief and commanding proof for
"lotus". The "lily" translation for both hn#$w#$
and kri/non for the majority of the OT cases is seen
as incorrect since it does not pay due attention to the literary and historical
context of the Canticle.
480 BlaΩej âˆtrba
a) The city of Susa (24)
The etymology of the proper name of this city remains unclear. M.
Lurker suggested that it comes from the name of the lunar divinity in
Elam “the god of the lilies†(25). We know that the name of the capital
city of Elam in its first period was âˆÃ»Ï€an. KBL3 indicates that the
name is from the root ˆvv II (26). The name is known in Old Persian as
S¨πË, in Sumerian as âˆÃ»Ï€ina/âˆÃ»Ï€an/âˆÃ»Ï€an(27) and in Akkadian as
âˆÃ»Ï€an (28). The chances of an Egyptian origin are minimal.
The name Susa can be found in several instances, since this city
plays a topographical background for the Book of Esther, 1,2.5;
2,3.5.8; 3,15; 4,8.16; 8,14.15; 9,6.11-15.18. It was in Susa that Daniel
had his vision (Dan 8,2). Its inhabitants are among those who signed
an indictment against the inhabitants of Judah and Jerusalem, drawn
up during the reign of Ahasuerus (Ezr 4,6-9). The words of Nehemiah
are spoken in Susa (Neh 1,1). OT does not specify this city more
precisely.
b) The name Susanna
H. Engel suggests that the use of name Susanna in the narrative
about Susanna (Sus 1-63) depends on Hos 14,6 and especially on
the relevant texts from the Song, in which hnvwv has a substantial
importance (29). This name does not appear anywhere else in OT
except Sus, not even in the later Judaic literature. Once it appears in
(24) For the brief history and the survey of the excavations, see E.M.
YAMAUCHI, Persia and the Bible (Grand Rapids, MI 1996) 276-303; J. PERROT,
“Birth of a City: Susaâ€, Capital Cities. Urban planning and Spiritual Dimensions.
Proceedings of the Symposium held on May 27-29, 1996, Jerusalem, Israel (ed. J.
GODDNICK WESTENHOLZ) (Jerusalem 1998) 83-97.
(25) “Lilieâ€, M. LURKER, Wörterbuch biblischer Bilder and Symbole
(München 1973) 198.
(26) KBL3 IV, 1455.
(27) D.O. EDZARD – G. FARBER – E. SOLLBERG, Die Orts- und Gewässer-
namen der präsargonischen und sargonischen Zeit (Wiesbaden 1977) 154; cf.
ID., Die Orts- und Gewässernamen der Zeit der 3. Dynastie von Ur (Wiesbaden
1974) 171.
(28) S. PARPOLA – K. KOSKENNIEMI, Neo-Assyrian Toponyms (AOAT 6;
Kevelaer – Neukirchen-Vluyn 1970) 340; cf. D.J. WISEMAN, Chronicles of
Chaldaean Kings (626-556 B.C.) in the British Museum (London 1956) 16, 50.
(29) H. ENGEL, Die Susanna-Erzählung (OBO 61; Freiburg/Schweiz –
Göttingen 1985) 74. Cf. H. FISCH, “Susanna as Parable: A Response to Piero
Boitaniâ€, The Judgment of Susanna. Authority and Witness (ed. E. SPOLSKY)
(SBLEJL 11; Atlanta 1996) 37.