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Schenk, Der Segen im NT (1967); C. Westermann, Blessing in the Bible and the Life of the Church (1978).

C. A. Keller (I-III)/G. Wehmeier (IV-V)

pba ^o n pi. to bring a message JKD`UjAk i]hy] g

pDbD;a ^] o ] n flesh

S 1320; BDB 142a; HALOT 1:164a; TDOT 2:31732; TWOT 291a;NIDOTTE 1414

1. The subst. * ^]o ]n* flesh, body may be identified with certaintyonly in WSem. ( HAL 156b; P. Fronzaroli, AANLR 8/19 [1964]: 170, 253,266, 277). Whether the root can also be found in the Akk. ^eo nq infantremains questionable ( AHw 131a; CAD B:270a); cf., however, Pun. ^o n (also written ^o yn and ^o wn ) child, offspring (J. Hoftijzer, Eine Notiz zumpun. Kinderopfer, VT 8 [1958]: 28892; DISO 45). The relationshipsometimes suggested to the verb ^o n pi. to report, bring a message isunlikely.

Ug. occurrences are KTU 1.4.II.5, the covering of her body; 1.24.9, blood for his flesh; 1.15.IV.25, V.8, of meat at a meal (cf. UT no. 534; WUS no. 598).

Other texts contemporary with the OT are only the passages with Aram. ^o n (=Bibl. Aram. ^o ]n ) in the sayings of Ahiqar, line 89, to pour out his blood and consumehis flesh, and line 104, why should wood contend with fire, flesh with the knife, a manwith the king? (Cowley 215f.).

Arab. ^]o ]n signifies more broadly human being, ^]o ]n]p , by contrast, skin(see 3).

2. In the OT, Hebr. ^] o ] n is attested 270x and Aram. ^o ]n 3x (Dan2:11; 4:9; 7:5; Lis. overlooks Gen 9:15a; for detailed statistics according tochronological categories cf. D. Lys, I] _d]en `]jo h>j_eaj Qaop]iajp) ?] o] n [1967], 1519). Hebr. occurrences are distributed as follows:

Gen 33 2 Kgs 6 Psa 16Exod 14 Isa 17 Job 18Lev 61 Jer 10 Prov 4

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Num 17 Ezek 24 Eccl 5Deut 13 Hos 1 Lam 1Judg 6 Joel 1 Dan 21 Sam 4 Mic 1 Neh 2

2 Sam 3 Hag 1 1 Chron 11 Kgs 4 Zech 4 2 Chron 1total 270

3. The beginning point is the numerous passages in which ^] o ] n designates the corporeal substance of the human or animal, living or deadbody. Within this broad realm the specific referent can vary greatly: flesh asfood, as sacrifice, or as an object of Ps sacral-medicinal purityprescriptions. Sometimes ^] o ] n occurs alongside other parts of the body asa vital component of the corporeal whole: with bones (Job 2:5; waoai 123x,20x in the meaning even these; cf. Dhorme 9f.; L. Delekat, VT 14 [1964]:4952), with skin and bones (Lam 3:4; wk n skin, hide 99x, 46x in Lev 13),with skin, blood ( `] i ), and excrement (Num 19:5), with skin, bones, andsinew (Job 10:11; cf. Ezek 37:6, 8).

Otherwise biological relationship is indicated by the expression(my/your) bone and flesh (Gen 2:23; 29:14; Judg 9:2; 2 Sam 5:1 = 1Chron 11:1; 2 Sam 19:13f.; cf. W. Reiser, Die Verwandtschaftsformel inGen. 2,23, TZ 16 [1960]: 14). (Your/our) flesh alone sometimes has thesame meaning (Gen 37:27; Isa 58:7; Neh 5:5) and twice the cs. phraseo ya

n ^]

o ]

n does (Lev 18:6; 25:49).

The expression flesh and blood to describe the person as mortal occurs first inSir 14:18.

About 50x ^] o ] n indicates the body, i.e., the visible flesh of theperson or, as an exception, the animal (Job 41:15), the corporal in itstotality with emphasis upon the visual and the graphic. This usage alwaysconcerns the live body; ^] o ] n is never used of the corpse, not even in Ezek32:5. For all this, ^] o ] n is deeply tied to the material and is never used inthe sense of appearance, figure; ^] o ] n is corpus , not figura. Significantly,the word is used in contrast to various terms for the spiritual life: nq ]d spirit (Gen 6:3; Num 16:22; 27:16; Isa 31:3; Joel 3:1), jalao soul (Gen9:4; Deut 12:23; Job 14:22), ha ^ heart (Ezek 44:7, 9; Psa 84:3).

The other words for body, e.g., cse u] (Ezek 1:11, 23; Dan 10:6), Bibl. Aram. co a i (Dan 3:27f.; 4:30; 5:21; 7:11), readily evolve further into the meaning being, self(gap Exod 21:3f.; cse u] Gen 47:18; Neh 9:37; cf. Hebr. waoai , Aram. c]ni] y , Akk.n]i] jq& or into the meaning corpse %cse u] Judg 14:8f.; 1 Sam 31:10, 12[bis]; Nah

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3:3[bis]; Psa 110:6; cq l] 1 Chron 10:12[bis]; cf. 1 Sam 31:12; peger 22x, Aram. l]cn] y and Akk. pagru also body; cf. D. Neiman, JBL 67 [1948]: 5560, on Lev 26:30 andEzek 43:7, 9; otherwise j^a h] 48x, nbl). Cf. Dhorme 712; F. Baumgrtel and E.Schweizer, nrh\ , TDNT 7:104448.*

Arab. ^]o ]n]p means skin (see 1). A slight alteration of perspectivebecomes apparent in the shift of meaning body > skin. The skin isoutwardly visible portion of the body. The semasiological proximity of thetwo concepts is apparent in a few OT passages in which both meaningsare equally possible (Psa 102:6; 119:120; Job 4:15). Other passagesclearly distinguish the two concepts (Lev 13:2ff.).

An expansion of meaning toward the abstract occurs in theexpression gkh*^] o ] n all flesh, which appears approximately 40x andwhich can refer either to humanity (e.g., Deut 5:26; Psa 65:3; 145:21) or toall creatures, i.e., people and animals (e.g., Gen 6:17; 9:16f.; Job 34:15; cf.

A. R. Hulst, Hkh*^] o ] n in der priesterlichen Fluterzhlung, OTS 12 [1958]:2868).

In a few passages %ieg&gkh*^] o ] n can be translated of all kinds, varieties (esp.in P: Gen 6:19; 7:15; 8:17; 9:16; Num 18:15).

^] o ] n occurs as a euphemism for penis in Lev 15:2f.; Ezek 16:26; 23:20.

The much less common word o ya n flesh is largely synonymous with ^] o ] n in

profane usage, but is not employed as a theological term, primarily because it has nocollective usage (Exod 21:10; Jer 51:35; Mic 3:2f.; Psa 73:26; 78:20, 27; Prov 5:11;11:17; originally more the inner, bloody flesh; cf. F. Baumgrtel, TDNT 7:107f.; in P inthe meaning blood relative: Lev 18:6, 12f.; 20:19; 21:2; 25:49; Num 27:11; in additionto Lev 18:17 o ]yn] txt?; on the Sem. equivalents and their shifts in meaning, cf.Fronzaroli, op. cit. 168, 252f., 266, 277)

4. ^] o ] n is theologically significant in passages that express aqualitative assessment. Only as an exception does this usage involve anevaluation of status, as in Ezek 11:19 and 36:26, where the bestowal of a

heart of flesh instead of a heart of stone is an aspect of religious renewal. Anegative judgment is more often evident, particularly if the flesh, i.e.,humanity, is qualitatively distinguished as mortal and impotent from thedivine being as spirit (Gen 6:3, 12; Isa 31:3; 40:6; Jer 17:5; Psa 56:5;78:39; Job 10:4; 2 Chron 32:8). Cf. also J. L. Helberg, Communication onthe Semasiological Meaning of Basar, OuTWP (1959): 2328 (cf. ZAW 72 [1960]: 284); J. Scharbert, Fleisch, Geist und Seele im Pentateuch (1966), 13, 25f., 40f., 4856; Lys, op. cit.

5. In the Qumran texts ^] o ] n is a frequent and theologically significantterm (cf. H. Huppenbauer, ?o n Fleisch in den Texten von Qumran, TZ

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13 [1957]: 298300; R. E. Murphy, ?o n in the Qumran Literature, Sacra Pagina 2 [1959]: 6076; R. Meyer, n\ms, TDNT 7:11014). Acharacteristic shift of meaning in relation to the OT usage appears in manypassages: flesh involves not only mortality but also sinfulness. The altered

connotation appears in expressions such as nq]d]

o ]

n spirit of the flesh(1QH 13:13; 17:25), ^o ]n y]o i] guilty flesh (1QM 12:12), ^o ]n w] sah evilflesh (1QS 11:9).

In rabbinic usage, too, characteristic shifts of meaning in relation tothe OT occur; on this and the NT, cf. R. Meyer and E. Schweizer, n\ms,TDNT 7:11551; H. Seebass and A. C. Thiselton, Flesh, DNTT 1:67182.

G. Gerleman

rA;a a]p daughter ME;a ^a j

f`e cyd to be high

S 1342; BDB 144a; HALOT 1:168a; TDOT 2:34450; TWOT 299;NIDOTTE 1448

1. The root cyd (* cys,u ) occurs in NWSem.

Cf. Ug., KTU 1.17.VI.44 gan arrogance (par. lo w sin; UT no. 548; WUS no.613); Pun., Poen. 1027 gune bel (DISO 46 grandeur of Bel; Sznycer 144); Syr., LS 99f.; Mand., Drower-Macuch 72a, 76a, 89.

The Eg. root myu to be high is attested in association with things, persons, andgods; the fig. meaning with a high back = arrogantly also occurs (cf. Erman-Grapow5:1ff.).

In addition to the verb in the qal, the adjs. ca y) ca yad) c]yuk j arrogantand the substs. ca y] arrogance, c]ys] height, majesty, pride, ca yq p ascension, grandeur, insolence, and ca s] arrogance, pride occur in theOT as nominal derivatives, the last term also, perhaps as a Hebr. loanword,in Bibl. Aram. Cf. further the PN cyq ya h (Num 13:15; see, however, HAL 161b).

2. cyd qal occurs 7x (also in Sir 10:9 in the meaning to overreach), ca y 1x (Isa 16:6), ca yad 8x (excl. Psa 123:4 Q; also in Sir 10:14; 11:30),