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 BRIEFCOMMUNICATIONS 167
quiet - Ar. s4•kata, subside, fall. The unassimilatedt is pre-
served by Heb. pntW,be still, quiet, and Ar. sakita, be miserable.
There can be no doubt that iskut, isdkut means be silent in
Assyrian (sakatu is contrasted with kalu, ik~il, shout) but the
correct spelling is gakitu - Aram. Ji*1. In Assyrian9 before
k or k frequently becomes s, so we have gaktpu and sakapu,
gakanu and sakanu, a~kubitu,hump, and askubitu, gikkatu>
sikkatu (cf. Haupt, ZDMG, LXIV, 711), etc.
In view, therefore, of the complete lack of support for the
reading 'DD71T, I would suggest the emendation be
gathered together= 11k$7. Be gathered togetherand hear is
MD=_.i,
a much more dignifiedpreambleto a speech than Be quietand
hear. For the hitpa del cf. Aram. gather together,
Dan. 3 3, 27. 0t1_M,
Jerusalem W. F. Albright

The Hebrew Stems dlk, grg, Mkh

Heb. P5', kindle, lightfire, is Ar. dalika, be sharp, bright,
shine (lamp,&c.),dclaka, sharpen,light. The parallel stem zlk,
be bright,appearsin Aram.1)t, shine, sparkle= Assyr.
zald-ku,
and Ar. tazallaka,be brilliant. Heb. S1 is then an Aramaism,
from
borrowed Aram.
ph,burn,blaze,j*hN,kindle.Such
Aramaisms are not necessarily proof of post-exilic date, as
Aramaicbegan to encroachon Hebreweven before the establish-
mentof the monarchy.Suchan Aramaismas '11=7 along-
side of 'M1is certainlyvery early. --)
Heb. tWl, drive, so far without an etymology, is a trans-
position of ~gr= Ar. sagara, stir up (fire),spout (water),Aram.
Jegdr, heat, send, throw (= Heb. 1w=), the basic meaning being
stir. Ar. zdaara, drive away, repulse, which might be partial
assimilation for our stem, seems to be identical with Aram.
zegar, restrain, compel, partial assimilation for segar = Heb.
'UD, confine, close.
Heb. fMV, forget, also withoutan etymology, seems to be a
transpositionof 7WIt,be dark; cf. also Ar. k'ag~a for *kahasa,
168 JOURNAL OF BIBLICAL LITERATURE

efface, obliterate, and for the developmentAr. pahaba, be dark,

forget, while gaihab is darkness,night. Just as forget is synon-
ymous with be dark, dull, so rememberis be sharp, bright,
clear, meaningsall found in Ar. dakarae= Heb. "~T,remember.
For the transposition cf. the series khl-hkl-hlk-klh,be dark
(Haupt, OLZ, XVI, 492), and Ar. hnz-hzn-znh, stink, as well
as AJSL, XXXIV, 84. Among unrecognized transposed
doublets in Hebrew is 51l ==75nf (AJSL, XXXIV, 239); cf.
also =Dfl = , •00 (AJSL, XXXIV, 231).
1,
Jerusalem W. F. Albright

On the Textual Crux in Isa. 48 8.

The word has been interpreted in a great variety
of ways, goingk-IVIJ7l.
back to the thirteenthcentury,when DavidKimhi
derived it from VsI and his father Joseph from Vt. Neither
derivationis probable, nor does either accord with the context.
From the stem Vt man we should have in Hithpoel the sense
"showyourselves courageous",which is just what the prophet
does not wish to say to these rebels, who already have the
courage of their evil convictions. No one can tell how the stem
V fire could yield the form in the text, while as to the sense,
both those who see in it the red flush of shame, and those who
conceive it to denote a flaming zeal for the glory of God have
to lug in the chief matter in question. A third and numerous
group of authorities assume a stem kindred with Arabic
assa II, to stamp strongly (said ofV_$I horses). They separate
again in their interpretations: "become strong", "stand fast",
"strengthenyour faith", "obtain well-groundedinsights",all of
which are manifestly contrary to the trend of the phrophet's
exhortation. To obviate this objection, the word has been
rendered "give up", from to be desperate, which however
could hardly produce Vt_•
.IWVMj'.
The next resort is to alter the text. Lagarde proposed and
Cheyne at first accepted.100171 be ashamed of yourselves,to
wich Dillmann, whose criticismsI have been followingthus far,