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  • The Garment of Joseph in Genesis

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    The Garment of Joseph in Genesis - Hauglid

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    The Garment of Joseph in Genesis - Hauglid

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    © All Rights Reserved
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    57 tayangan5 halaman

    The Garment of Joseph in Genesis

    Diunggah oleh

    piratehome1
    The Garment of Joseph in Genesis - Hauglid

    Hak Cipta:

    © All Rights Reserved
    Unduh sebagai PDF atau baca online dari Scribd
    Tandai sebagai konten tidak pantas
    dari 5
    GARMENT OF JOSEPH: AN UPDATE Brian M, Hauglid In the late 1950s and early 1960s, Hugh Nibley produced a seminal work entitled An Approach to the Book of Mormon. In the chap- ter “A Strange Order of Battle,” Nibley referred to the garment of Joseph mentioned by Moroni ‘Alma 46:24. Moroni, quoting the words of Joseph’s father, Jacob, said that 4 part of the remnant of the coat of Joseph was preserved and had not decayed. And he said—Even as this remnant of garment of my son hath been preserved, so shall a remnant of the seed of my son be preserved by the hand of God, and be taken unto himself. Hugh Nibley found support for this passage of scripture in the Qisas al-anbiya? (Stories of the Prophets) written by al-Tha‘labi, a tenth century compiler of ancient stories and legends concerning biblical and nonbiblical pre-Islamic FARMS, 1988). prophets. In his translation of the al-Tha‘labr passage, Nibley wrote, ‘And when Joseph had made himself known unto them [his brethren] he asked them about his father, saying, “What did my father after {I left?” They answered, “He lost his eyesight [from weeping].” Then he gave them his garment (qamis, long outer shirt). According to ad-Dahak that garment was of the weave [pattern, design] of Paradise, and the breath [spirit, odor] of Paradise was init, s0 that it never decayed or in any way dete riorated [and that was) a sign [omen]. And Joseph gave them that garment, and it was the very one that had belonged to Abraham, having already had a long history. He said to them, “Go, take this garment of mine and place it upon the face of my father so he may have sight again ...and when he brought the 1. Hugh Nibley, An Approach to the Book of Mormon, 3rd ed. (Salt Lake City: Deseret Book and 26 + Brian M. Hauglid ‘garment he laid it upon his face, so that his sight returned to him In his translator's preface to The History of alTabari the great Arabist Franz Rosenthal cited Helmut Ritter, who said when one works with the Arabic it is easy to get “lost in the Arabian desert.”* As any Arabist knows, Arabic is a most difficult language with many traps and pitfalls, particularly older Arabic. Nibley himself has mentioned that in his early years of studying Arabic, there were many times when he [and his professor] had to throw his [their] arms into the air and exclaim, “Oh Arabic! Oh Arabic!” Iwould like to offer an alternative translation to Tha‘labi’s passage. Most of Nibley’s translation is reasonable and correct as it stands; however, a critical part of the text was incorrectly translated and therefore loses a good deal of its applicability to Alma 46:24, The problematical phrase is the following: “According to ad-Dahak that garment was of the weave [pattern, design] of Paradise, and the breath (spirit, odor] of Paradise was in it, so that it never decayed or in any way deteriorated [and that was] a sign [omen].” In the original Arabic (using the same tex- tual edition as Nibley) the passage reads: “(qalla al Dahak) kana thalika al-gamisu min nasaji al-jannat wa kana fihi ribu al-jannatu la yaga°u ‘ala mubtalan wa la ‘ala sagim ila sala wa “Ufa.” transliterated from: y a ge op all Ab oe Pe 9 Ce Wee Ye te TE GV Ral ey ab In translation it reads, “al Dahak said that garment was from the weave of Paradise, and there was in it the odor of Paradise, which does not fall upon the afflicted nor upon the sick but [that] it heals and gives health.” There are some keys words in this difficult passage that can lead to a misunderstanding, For example, the form I assimilated indicative verb aga‘u, from the root waqa‘a can mean “to fall; to fall down; drop; to tumble; to come to pass, take place, occur; to happen.” But with the preposition ‘ald the verb is translated “to come, run (across), ‘meet (with); to fall (fo someone, to someone's lot or share); to alight, settle down (on someone).”* ‘The !a negates the verb in the present tense so that it should read, “does not fall,” (or perhaps alight) to (or on) someone. One could perhaps extrapolate the idea of “never” ifthe word is taken without its preposition and translated “does not come to pass,” or “does not occur,” or “does not happen.” However, this would be highly unlikely since there isa definite connection to the preposi- tion

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