Iturea
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Iturea or Ituraea (
Itureans
The Itureans (Greek: Ἰτουραῖοι) were a semi-nomadic tribe who became sedentarized in the Hellenistic period.
They first rose to power in the aftermath of the decline of the
Etymology
Several etymologies have been proposed for the name Iturea and much uncertainty still remains.
Based on the
Smith's Bible Dictionary attempted to equate the modern Arabic region name Jedur (جدور) with both Jetur and Iturea however the Arabic j (ج) corresponds to Hebrew g (ג) and not y (י), and Arabic d (د) does not correspond to Hebrew ṭ (ט) or Greek t (τ) and the mainstream view is that Jedur is instead the Biblical Gedor (גדור).
David Urquhart linked the Itureans with Aturea a name for the region of Nineveh, a variant of Assyria, suggesting that the Itureans were originally Assyrians, also implying a connection with the Druze living in the region in his time. (The name "Druze" is however unrelated to "Iturean".) [20]
Ernest Axel Knauf related Iturea to the Safaitic name Yaẓur (יט׳ור, يظور) which is rendered Yaṭur (יטור) in Nabatean Aramaic. Before being established as the name of a people (Al-Yaẓur or Yaṭureans), this name is found as a personal name, in particular that of a Nabatean prince with a brother Zabud whose name may be connected with that of the Zabadaeans, another Nabatean tribe who together with the Itureans had been conquered by the Hasmoneans. Yaẓur in Safaitic inscriptions is seemingly a cognate of the Biblical name Jetur (Yeṭur, יטור) and is possibly derived from its original form. If this is the case then Biblical Jetur would indirectly be the origin of the name Iturea although denoting a different region and people centuries before.[21][22] Whether the names are indeed related hinges on their original meanings. The Gesenius' Hebrew-Chaldee Lexicon suggests that Jetur means "enclosure" related to the personal name Ṭur (טור) and the word ṭirah (טירה) denoting an encampment and explicitly used for the Ishmaelite encampments. This would contradict their being a connection with Yaẓur as in Arabic which like Safaitic preserves the distinction between the ẓ (ظ) and ṭ (ط) sounds, this root is found with ṭ and not ẓ. Thus if the Itureans derived their name from Jetur, the people known as the Yaẓur in Safaitic inscriptions would have been a different people, possibly only a small family group, while if the Itureans derived their name from Yaẓur there would be no connection with Jetur.
Hitchcock's Bible Names Dictionary however suggests that Jetur means "order; succession; mountainous". A connection with "mountain" (more precisely "rock fortress") may refer to the Hebrew word ṣur (צור), a root which survives in Arabic ẓar (ظر) meaning "flint", the sound ẓ (ظ) having become ṣ (צ) in Hebrew. The spelling Yeṭur (יטור) would thus be the result of an Aramaic spelling convention in which the ẓ is represented by ṭet (ט) rather than its true Hebrew reflex ṣadi (צ). If this meaning is correct, then a linguistic connection between the names Jetur and Yaẓur remains a possibility, however no occurrence of an Aramaic spelling of this nature in the Hebrew Bible is known even for names in the Aramaic and Arabic realms and the expected Hebrew spelling would be Yaṣur (יצור). The root ṭur (טור) having a basic meaning of row, line or fence (hence "order; succession"), also refers to a mountain range thus also providing a connection with "mountain".
A further phonetic complication exists in equating the name Iturea with either Jetur or Yaẓur. Yaẓur as a personal name is consistently found as Iatour- (Ιατουρ-) in Greek inscriptions. In Iatour- the initial Greek iota (Ι) is consonantal representing the initial y sound of Yaẓur. Similarly, in the transliterations Ietour- (Ιετουρ) and Iettour ((Ιεττουρ)) for Jetur in the Septuagint, the iota represents an original y - the Hebrew letter yod (י). However, in Itour- the iota is a vowel suggesting that it represents an i vowel in the original Semitic name rather than the consonant y. An initial iota may also be used for the syllable yi, however such a reading of Itour- (Ιτουρ-) does not produce a meaningful form and no tradition of pronouncing it as such exists. As a vowel is always preceded by a consonant in Semitic words, the initial consonant would have been one of the four guttural consonants dropped in Greek transliteration (א,ה,ח,ע). This contradicts derivations from either Jetur or Yaẓur and is the basis of several alternative etymologies proposed by John Lightfoot.
Lightfoot considered a possible derivation from the root for "ten" (I.e. `-s-r, עשר) based on identification of Iturea with Decapolis ("ten cities"). However he does not provide a grammatical form that would be vocalized as Itour- and ultimately dismisses this possibility as it involves an unattested sound change of s (ש) into t (ט). Decapolis is also a distinct region to Iturea.
Lightfoot also considered derivations from proposed terms whose meanings he gives as "wealth" (hittur, i.e. היתור) and "diggings" (chitture, i.e. חתורי) He favored the derivation from chitture noting the descriptions of the landscape. Derivations from hittur or chitture are problematic however. The Semitic tav (ת) is normally transliterated by theta (θ) in Greek, not tau (τ). Additionally, although the consonants he (ה) and chet (ח) are dropped in Greek transliteration, they survive as a rough breathing provided to the initial vowel and are transliterated by "h" in Latin. However no tradition of a rough breathing in the pronunciation of Itour- exists nor is Iturea ever given an initial h in Latin. A further difficulty is that while the roots of these two words are known, the forms which Lightfoot has used are conjectural.
Lightfoot also proposed a derivation from `iṭur (עטור) meaning "crowning" (or "decoration") Unlike his other proposals, this word is well attested and remains a plausible derivation as it would be transliterated as Itour- (Ιτουρ) in Greek. Regarding this possibility, Lightfoot notes familiarly of the notion of a country crowned with plenty in Talmudic writings.[23] However the name was first an ethnonym before becoming a toponym, and in the Josippon the Iturean nation is referred to as 'iṭuraios (איטוריאוס) in Hebrew rendered with an aleph (א) not an ayin (ע) showing that Jewish tradition, at least as preserved by the writer of the Josippon, did not view the name as being related to `iṭur (עטור) meaning "crowning".
In the Syriac Peshittas which are the texts closest in time to the period in which the tetrarchy of Iturea existed that provide a Semitic form of the name, it is called 'iṭuriya' (ܐܝܛܘܪܝܐ) rendered with an initial alap and yodh (ܐܝ). This may arise from either an initial 'i syllable or initial yi syllable in earlier Hebrew or Aramaic. As the latter does not produce a meaningful form it suggests that the original syllable is 'i indicating an initial aleph (א) in the original. This accords with the usage of aleph in the Josippon and suggests that the original Semitic form of the name was 'iṭur (איטור or אטור) or 'iẓur (איט׳ור or אט׳ור). The latter would share a common root with Hebrew ṣur (צור) however the use of a ṭ (ט) not an ṣ (צ) in the Josippon indicates that the word was not understood as such by the author and indeed no grammatical form that would be vocalized as 'iẓur is known for this root. The former possibility 'iṭur (איטור or אטור) is the noun form of the known word 'iṭer (אטר) meaning "bound" or "shut up" in Hebrew [24] ultimately sharing a common etymology with the word ṭirah (טירה) used for an encampment. A Nabatean personal name written 'i-ṭ-r-w (אטרו) based on one or the other of these roots is attested.[25] In Aramaic however the base word ṭur (טור) is used particularly for a line of mountains rather than a boundary of an encampment and the understanding of the name Itureans in Syriac is "mountain dwellers" according with the location of their settlement being the Mount Lebanon region.[26]
History
In 105 BC,
which recounts that Aristobulus was:'very serviceable to the Jews, for he added a country to them, and obtained a part of the nation of the Itureans for them, and bound to them by the bond of the circumcision of their genitals.[27][28]
Whether the Hasmoneans
The Iturean kingdom appears to have had its centre in the kingdom of
The area and the Itureans are mentioned only once in the New Testament, in Luke 3, but are frequently described by pagan writers such as Strabo, Pliny the Elder, and Cicero. The Jewish writer Josephus also described them. They were known to the Romans as a predatory people,[30] and were appreciated by them for their great skill in archery.[31] They played a notable role in the defense of Jerusalem. A branch of the Itureans were allegedly conquered by the Hasmonean king Aristobulus I (r. 104 to 103 BC) and, according to Josephus, forcibly converted to Judaism.[32][33]
Many
References
- This article incorporates text from a publication now in the public domain: Singer, Isidore; et al., eds. (1901–1906). "Iturea". The Jewish Encyclopedia. New York: Funk & Wagnalls.
- E. A. Myers, The Ituraeans and the Roman Near East (Cambridge, Cambridge University Press, 2010).
- D. Herman, Catalogue of the Iturean coins. Israel Numismatic Review 1:51-72.
- Said, Salah, "Two New Greek Inscriptions with the name ϒTWR from Umm al-Jimāl," Palestine Exploration Quarterly, 138,2 (2006), 125-132.
- WRIGHT, N.L. 2013: "Ituraean coinage in context." Numismatic Chronicle 173: 55-71. (available online here)
Notes
- Der Kleine Pauly: Lexicon der Antike, Deutscher Taschenbuch Verlag, 5 vols. Bd.2. 1979, p.1492.
- ISBN 978-0-19-511216-0.
- ^ David F. Graf (2003). "Arabs in Syria: Demography and Epigraphy". Topoi. Orient-Occident. 4 (1). Topoi. Orient-Occident. Supplément: 319–340.
- ISBN 978-0884021155.
- ISBN 0-521-81487-1.
- ISBN 978-90-04-17355-2.
- ISBN 3-16-145147-3.
- ISBN 0-391-04205-X.
- ISBN 9780802890160.
- ISBN 9780268030513.
- ISBN 0-8264-8571-5.
- ISBN 1-85043-440-9.
- ^ Steve Mason, Life of Josephus,Brill, 2007 p.54, n.306.
- ISBN 978-90-04-26441-0.
- ISBN 978-0-567-08467-5.
- ^ Chapter 4 – Who Were the Galileans? - University of Pretoria
- ^ William Muir, Esq., The Life of Mohamet, 4 volumes, Smith, Elder & Co., London, 1861
- ^ Knauf, Ernst Axel. ‘The Ituraeans: Another Bedouin State’. In Baalbek: Image and Monument 1898–1998. Edited by Hélène Sader, Thomas Scheffler and Angelika Neuwirth. Beiruter Texte und Studien 69. Beirut: Franz Steiner, pp. 269–77.
- ^ Julien Aliquot, Les Ituréens et la présence arabe au Liban du IIe siècle a.C. au IVe siècle p.C., Mélanges de l’Université Saint-Joseph 56, 1999-2003, p. 161-290.
- ^ David Urquart, The Lebanon (Mount Souria), T. C. Newby, 1860, p. 16-17.
- ^ E. A. Myers, The Ituraeans and the Roman Near East (Cambridge, Cambridge University Press, 2010)
- ^ Salah Said & M. Al-Hamad, Three short Nabataean inscriptions from Umm al-Jimāl, Proceedings of the Seminar for Arabian Studies, 34 (2004): 313–318
- ^ 'John Lightfoot, 'A Commentary on the New Testament from the Talmud and Hebraica, Cambridge and London, 1658-1674, Chorographical Notes, Chapter 1: Of the places mentioned in Luke 3, Iturea
- ^ Strong's Hebrew Lexicon, 33
- ^ Negev, Avraham. "Personal Names in the Nabatean Realm." Qedem 32 (1991): III-228.
- ^ Dau, Butros. "History of the Maronites: Religious, Cultural, and Political." Lebanon, 1984, p. 51
- ^ Josephus, Antiquities of the Jews, Book 13,318-19.
- ^ Shayne J.D.Cohen, 'Respect for Judaism by Gentiles According to Josephus,' in Shayne J.D. Cohen (ed.) The Significance of Yavneh and Other Essays in Jewish Hellenism, Mohr Siebeck, 2012 p.200.
- ^ Shayne J.D. Cohen, 'Was Judaism in Antiquity a Missionary Religion,' in Cohen, ibid. pp.299-308, p.301.
- ^ Cicero, Philippics, ii. 112.
- ^ Cæsar, Bellum Africanum, 20.
- ^ Flavius Josephus, Antiquities of the Jews, 13.318
- ^ Seán Freyne, 'Galilean Studies: Old Issues and New Questions,' in Jürgen Zangenberg, Harold W. Attridge, Dale B. Martin, (eds.)Religion, Ethnicity, and Identity in Ancient Galilee: A Region in Transition, Mohr Siebeck, 2007 pp.13-32, p.25.
- ^ Onomasticon, ed. Lagarde, pp. 268, 298.