John T. Strong, «Verb Forms of sm( in Ezekiel and Lamentations», Vol. 88 (2007) 546-552
Verb forms from the root sm( are defined in the lexicons as 'to dim, darken,'
drawing upon Arabic for guidance. This definition, however, does not allow for
a consistent translation in the texts where these verb forms appear. It is proposed
here that the verb forms be understood as denominatives from the common noun
s(a and the preposition s(i, which are a part of the semantic family, indicating an
agnate relationship. This understanding is applied to the four instances in the
Hebrew Bible where these verb forms appear: Ezek 28,3; 31,8; Ezek 32,19; and
Lam 4,1. Each verse addresses a question of association or belonging. The
development of these denominative forms reflects concerns over the issue of
status for the Judean exiles in the sixth century BCE.
548 John T. Strong
compare in your grandeurâ€), a one-time great cedar tree in the garden of God.
Verses 3–9, in rich poetic language, extol the beauty of Assyria, which merely
serves to heighten the impact of its ensuing fall, and by association, that of
Egypt as well. Clearly, v. 8 looks to compare the other trees in the Garden of
God to the cedar, representing Assyria, but to no avail; µyhlaAˆgb whmm[Aal µyzra
(“The cedars do not belong with it in the Garden of Godâ€, my translation). The
sense expressed by the using a verb from the root µm[, when one reads this
verb within the semantic range of close family relationship, moves the reader
beyond a mere superficial comparison to the sense of which of the tress truly
belong to the same genus or species as the cedar/Assyria. Such a nuance of
meaning is similarly strengthened and confirmed by the reference to the
Garden of God. For one of the goals of Gen 2 is to narrate a story of the
process of Women and Men belonging together (cf., vv. 23–24), in contrast to
all the other animals of creation (Gen 2,18–20).
More challenging is the use of µm[ in Ezek 28,3b, a verse that, in extolling
the wisdom of the Prince (dygn) of Tyre (v. 1), praises him for surpassing in
wisdom the legendary sage, Daniel (v. 3a). Commentators, in this instance,
look to the sense of “to darken†for the verb, and understand this sentence to
mean that secrets do not dim, or baffle the enlightened mind of the Prince of
Tyre (14). Likewise, H.-P. Müller derives his translation from this basic
understanding of “to darkenâ€, but translates with the meaning of “to grieveâ€
in this context (“Nichts Verborgenes bereitet dir Kummerâ€) (15). The problem
here, however, is that if the sense of the verb in 28,3 is accepted to be
something along the lines of “to baffle or perplexâ€, the meaning of the verb
form of µm[ in this verse separates itself from the sense seen earlier in Ezek
31,8, “to associate, belong, compareâ€, a problem noted by van Dijk (16). Van
Dijk’s solution is to translate 28,3 “No mystery is too deep for youâ€,
understanding the meaning of depth as containing the mirror image of and
thus connected with the sense of being higher than the mighty cedar of 31,8,
which seems forced (17). This problem falls away, however, if µm[ is
understood as a denominative verb, setting within the semantic family of µ[.
In this semantic range, the literal meaning of the sentence is that all the
mysteries do not match the wisdom of the Prince of Tyre. A more dynamic
translation of the sentence in question, ˚wmm[ al µwtsAlk, would then be “No
mystery is your equalâ€. This solution, it must be highlighted, is found also in
(14) See the discussions of ZIMMERLI, Ezekiel, II, 74–75; F. FECHTER, Bewältigung der
Katastrophe (BZAW 208; New York 1992) 158, cf. also n. 224; GREENBERG, Ezekiel
21–37, 574; POHLMANN, Hesekiel, II, 389; and BLOCK, Ezekiel, 91. The NRSV also
translates this sentence with this semantic range.
(15) See both “Magisch-mantische Weisheit und die Gestalt Danielsâ€, Ugarit-
Forschungen 1 (ed. K. BERGERHOF et alii) (Neukirchener-Vluyn 1969) 81; and “Mantische
Weisheit und Apokalyptikâ€, Congress Volume (ed. G.W. ANDERSON et alii) (VTS 22;
Leiden 1972) 278.
(16) H.J. van Dijk states: “No hypothesis yet satisfied the context of both Ez 28,3 and
Ez 31,8†(Ezekiel’s Prophecy on Tyre (Ez. 26,1–28,19). A New Approach (BibOr 20; Rome
1968) 100.
(17) VAN DIJK, Ezekiel’s Prophecy,100-101. The influence of Mitchell Dahood is
clearly seen throughout van Dijk’s study, but specifically, in regard to Ezek 28,3, he cites
Dahood’s note in his Psalms commentary, where Dahood connects µm[ with qm[ (Psalms I:
1–50 [AB 16; New York1965] 113).