#p115816,Соня написал(а):Мне што ль сказать про бегемота?
people, это же просто!
попробуйте
но сначала ознакомьтесь с комментариям из TWOT Hebreu Lexicon относительно тех слов, которые связаны с корнем слова
בְּהֵמוֹת noun common masculine singular absolute
0208.0 בּהמ (bhm) Assumed root of the following.
(208a) בְּהֵמָה (bhemâ) beast, animal, cattle.
(208b) בְּהֵמוֹת (bhemôt) hippopotamus.
bhemâ
Beast, animal, cattle. (ASV and RSV similar.) Used 137 times, bhemâ denotes four-footed animals and is distinguished from birds (Gen 6:7), fishes, and reptiles (1Kings 4:33 [H 5.13]).
bhemâ is in contrast to man (adam) (e.g. Exo 9:9-10) and though both are subsumed under living things (hayyâ), there is nowhere a classification of man as animal. bhemâ can refer to both wild beast, though exclusive use as wild beast is less frequent (cf. Jer 7:33) and domestic animal. When referring to domestic animals, bhemâ usually includes both large cattle (baqar, q.v.) and sheep (so'n), but not the "creeping things" (remes) that creep along the ground. These are perhaps the smaller animals, lizards, rodents, etc.
bhemâ, often collective, are God's creation (Gen 1:26) and are preserved by him through his provision (Psa 36:6 [H 7]; cf. Psa 104:14).
Man's rule over the animal world is not to be interpreted as exploitation. Ruthless treatment of natural resources, including animals, brings judgment (Hab 2:17). Indeed, so intertwined is man's moral life with the world of nature that sins bring havoc also in the world of nature (Hos 4:14). Jeremiah states that human moral evil will bring about an absence of animals (Jer 9:10 [H 9]; cf. Jer 9:4 ff.). Righteous men have regard for beasts (Prov 12:10).
Several prohibitions relate to man with respect to beasts. He is not to make an image of God in their likeness (Deut 4:17). Human beings are not to have sexual intercourse with beasts on the penalty of death (Exo 22:10, 19 [H 9,18]; cf. Lev 18:23). Certain animals, primarily but not only those that do not chew cud or have cloven hoofs, were unfit for food (Deut 14:4-8), likely for hygienic reasons (cf. Lev 11:46; Lev 20:25, see R. L. Hanis, Man--God's Eternal Creation, Moody, 1971, pp. 139-44).
In apocalyptic material, beasts become a symbol for bad nations, though another term is used there (e.g. Dan 7:7).
bhemôt.
Hippopotamus (ASV "hippopotamus"; RSV "behemoth"). Though used only once (Job 40:15), bhemôt has evoked considerable discussion. As an extension of the plural of bhemâ (q.v.) akin to the superlative in the English, bhemôt refers to a large beast, the brute beast par excellence. Judging from the description in Job 40:15, bhemôt is a land animal in distinction to leviathan , likely a sea monster, though some have regarded bhemôt as a water creature.
The debate centers on whether bhemôt is to be regarded as a natural animal, the hippopotamus, or whether there is a reference to an animal monster which in myths of the ancient middle east, so it is maintained, functioned as the adversary of the hero whom the hero, divine-like, overpowered. bhemôt is best thought of as a large land animal whose habits are known and described but which, as is the custom in poetry, may symbolize another meaning here as the strange beast of mythology. It is possible therefore that an allusion to a mythological beast exists in the Job passage, but such allusion is not to be interpreted as legitimating these myths as true. The pagan concept, if it is at all in view, is modified by the addition of "which I have made" (Job 40:15). The statement that bhemôt is "first of the works of God" (Job 40:19) is a reference, not to chronology, but to the largeness of bhemôt ("he ranks first among the works of God," NIV). [If bhemôt is a real creature the description of a "tail like a cedar" is strange. Could it be that the word z¹n¹b "tail" also can be used for other appendages--as the trunk of an elephant? In this case the elephant would be an even more likely candidate. R.L.H.]
The mention of bhemôt heightens the impact of the passage which is that even the strongest creature is God's creation. The Greeks, it has been remarked, were arrested with the beautiful as expressive of deity; the Hebrews were impressed with the huge, even the ugly, as representing the power of deity. E.A.M.