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100 D. Pardee / Vetus Testamentum IOSOT (2013) 99-108 be ordered as follows: 1) The Ugaritic evidence; 2) the texts from the Hebrew Bible; 3) etymology. The Ugaritic Evidence 1934—C. Virolleaud published a “mirror-written” text (207[57].9) which contained in line 9 the word ypḫ (ḥ → ḫ in the 22-letter alphabet); only later was the word recognized. 1956—Virolleaud read a paper before the Groupe Linguistique d’Etudes Chamito-Sémitiques in which he announced the discovery of a Ugaritic word ypḥ “witness”.5 1957—A badly broken text (1144:5) contains the clear sequence ypḥ after what may or may not be a word divider. The document is economic in nature. 1965—Palais Royal d’Ugarit V contains three texts which include references to witness: 2045:6 ypḥm “witnesses” (difficult context). 2053:18-23 ṯlṯm . ʾar[bʿ] (19) kbd . ksp .[ ] (20) ʿl . tgyn (21) wʿl. ʾaṯth . (22) ypḥ . mʿnt (23) bn . lbn “Thirty-four (shekels) of silver due by Tagiyanu and his wife. Witness: Maʿnatu son of Labnu”. 2116:17-23 (lines 1-16 guarantee text) ypḥ . ʿbdʾilt (18) bn . m (19) ypḥ . ʾilšlm (20) bn . prqdš (21) ypḥ . mnḥm (22) bn . ḥnn (23) brqn . spr “Witness: ʿAbduʾilati son of Mu; witness: ʾIlīšalim son of Parqudši; witness: Munaḥḥimu son of Ḥananu; Barqānu was the scribe”. This is the clearest text published up to 1965. The form is clearly that of a contract, followed by witnesses, then by the name of the scribe. Parallels could be offered from economic documents originating in virtually all sectors of the ancient Near East. The next text cited is formally comparable. 1971—Claremont 1957-702 rev. 8-116 ypḥ . ʾiḫršp (9) bn . ʾuḏrnn (10) w . ʿbdn (11) bn . sgld “Witness: ʾIḫirašap son of ʾuḏrnn and ʿAbdinu son of Sigilda”. 1976—S 100:107 = 1120:10 yp[ḥ]. Virolleaud did not restore the -ḥ in his editio princeps. In spite of the badly broken state of the text, the restoration proposed by Dietrich and Loretz must be judged likely. 5) “Notes de lexicographie ugaritique,” GLECS 7 (1954-7), pp. 85-6. 6) Patrick D. Miller, Jr., “The mrzḥ Text,” in L. R. Fisher (ed.), The Claremont Ras Shamra Tablets (Rome, 1971), pp. 37-49, Plates IX-XI. 7) M. Dietrich and O. Loretz, Die Elfenbeininschriften und S-Texte aus Ugarit (Kevelaer).
D. Pardee / Vetus Testamentum IOSOT (2013) 99-108 101 This collection of texts, including formal contracts and informal economic jottings, leaves no doubt that ypḥ was the regular Ugaritic word for “witness” as a socio-economic entity (appearing only in primary economic documents, and not in literary texts which might deal with the ethical or moral aspects of witnessing). Moreover, no other word for “witness” occurs in Ugaritic. Though its relatively infrequent appearance might lead one to see it as a mot recherché already in Ugaritic, the fact that no other word for “witness” occurs in the published material should indicate, rather, that the hazards of discovery simply have not given us more texts wherein a list of witnesses was considered necessary. Indeed, if tʿdt in CTA 2.1(137).11, 22, 26, 28, 30, 41, and 44 is correctly interpreted as “messenger” (< *ʿ[w]d “to witness”,8 than one might surmise that a word *ʿd “witness” did exist in Ugaritic—and it would be the literary term for “witness”. The Texts from the Hebrew Bible The most frequently consulted dictionaries of Biblical Hebrew9 recognize a verbal adjective yāpēaḥ in Ps. xxvii 12 (Zorell adds Hab. ii 3), but all analyze yāpîaḥ/yāpīaḥ in its six occurrences in Proverbs as a finite verb. Commentators over the centuries have struggled with the form of yāpīaḥ and the syntax of the phrases in which it is found. Typical is the commentary of F. Delitzsch. He begins his argument by saying with regard to yāpîaḥ in Prov. xiv 5: “Dort unterliegt es keinem Zweifel, daß der Satz ein Verbalsatz und yāpîaḥ Finitum ist, näml. Hi. v. pûaḥ”.10 Then follows a discussion of yāpīaḥ in xiv 25, xix 5, 9 where the word clearly functions as subject rather than predicate. He concludes: “Es bleibt nichts übrig als yāpîaḥ für einen in die Stelle eines Nomens eingesetzten Attributivsatz zu halten: einer der aushaucht . . .”11 This conclusion is based largely on the fact that the /ā/ of yāpîaḥ does not reduce as it should if the word were a substantive in the construct state. As mentioned above, Lambert was much more decisive, holding that the syntax of all the verses in question requires that yāpîaḥ be analyzed as a substantive (from the root ypḥ). B. Gemser stated that “Wahrscheinlich ist ypyḥ ein Substantiv, synonym mit ʿd ”12 but in 8) Cf. C. H. Gordon, Ugaritic Textbook (Rome, 1965), § 19.1832. 9) B. D. B., Gesenius-Buhl, Koehler-Baumgartner (2nd and 3rd editions), Zorell. 10) Das Salomonische Spruchbuch (Leipzig, 1873), p. 114. 11) Compare C. H. Toy, The Book of Proverbs (Edinburgh, 1899), pp. 132, 256; R. B. Y. Scott, Proverbs (Garden City, 1965), pp. 57, 90, 91, 96, 97, 115. 12) Sprüche Salomos (2nd edn, Tübingen, 1963), p. 38.
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