"it’s just a forced reading on the text"
Is translating g-b-r-h as 'her husband' "a forced reading on the text"?
_A Dictionary of Jewish Babylonian Aramaic of the Talmudic and Geonic Periods_ by Michael Sokoloff (2002), 1582pp., on 258-259
https://archive.org/stream/a-dictionary-...9_djvu.txt
https://archive.org/details/a-dictionary...periods-by-
1# g-b-r-a ... n.m. man, husband ...
1. man: a. general:
... what (difference) is a man from (other) men? San 65b(25); ...
when we were young (we wanted) to become men.
Now that we have grown old (we want) to become children BQ 92b(53);
2. husband: sg. ... a certain husband who divorced his wife Pes 110b(15);
... a certain husband who threw a _get_ to his wife among the vats Git 19b(55);
... I want a husband Qid 31b(25);
... her husband went (and) married another woman Ket 80b (7);
... it is permitted for a menstruous woman to be together in one room with her husband San 37a(22);
... (a woman) whose husband is an 'ant' Ket 75a(18);
... her mother's husband Anan 103:18;
pl.abs. ... Jewish husbands SSHai 13b(19);
det. ... these (men) are our husbands Git 45a(45; O^);
... you should be modest (even) in the presence of your husbands Sab 140b(28);
... they wait for their husbands Ber 17a(48);
3. authority: sg. ... an authority the son of an authority MQ 25b(4);
... you are raising a contradiction between one authority and another Er 82a(l);
... transmits it without (additional) authorities Ket 6a(12);
4. sg. in phrase ... euph. for 1st or 2nd pers. pron. I, you [lit. that man; ....
==============================================
"examples where ‘authority’ is used for a ‘father’ or ‘step-father’?"
Not yet.
It'd be interesting to find out how Catholic priests came to be called 'father.'
"I have no objection to the translation of ‘husband’; it’s common enough, perhaps especially in translation of Greek or Hebrew"
Do you have any objection to saying Matthew presents Mary's lineage?
_Saint Ephrem's Commentary on Tatian's Diatessaron: An English Translation of Chester Beatty Syriac MS 709 with Introduction and Notes_ (1993, 2000), 381pp., on 55
https://www.amazon.com/Saint-Ephrems-Com...199221634/
Matthew wrote concerning the genealogy of Mary, from whom our Lord was born.
This was why he began with,
_From David and from Abraham_, according as the promise indicated.
_Not to you and to your descendants as though unto many,
but to you and to your descendant, which descendant is Christ_.
Luke, however [was concerned] only with Joseph, husband of Mary,
and [went back] as far as Adam who is from God,
so that he might teach that he, who in the beginning created Adam,
established the Temple.
=================================================
"b: Or acc. to some Shem-Tov mss.: 'the father of Miryam.'"
"Which mss and what word do they use for ‘father’?"
Beats me.
"this discussion is pointless"
Nobody is forcing you to reply.
Charles Cutler Torrey
"thought the Old Syriac gospels were translations made by Jews from Palestine and the Peshitta was also a translation. His own theories of Aramaic originals have been largely rejected by scholars, in large part because of the findings in contemporary Greek texts by Deissmann, Grenfell, and Hunt. Edgar Goodspeed, a linguist and specialist in Semitic languages without peer, extensively criticized Torrey and pointed out how Semiticists disagreed among themselves (DMI). Torrey’s historical view that all of the New Testament was written before 50 CE is not followed by any critical scholars. By the way, he did not think the gospel of Luke, as is, was written in Aramaic, but Greek, though he hypothesized that Luke first arranged Aramaic sources and translated them. Currently the definitive work on this is Semitisms in Luke’s Greek: A Descriptive Analysis of Lexical and Syntactical Domains of Semitic Language Influence in Luke’s Gospel (Wissenschaftliche Untersuchungen Zum Neuen Testament) by Albert Hogeterp and Adelbert Denaux, one of my professors in grad school. Note that Torrey preferred ‘jar merchant’ to ‘potter’, and this is based merely on his assumption “there must have been enterprising tradesmen (not makers of jars) who bought at wholesale and supplied the ever-lively market” (OTG, 96). He presents no evidence of common usage of this word for a ‘jar merchant’ or ‘potter’."
"the point. גרב, גרבא can rarely mean ‘skin bottle’, ‘jug’, but ‘potter’ is not a typical translation. It seems to have been questionably derived from the fact that a jug can be made by a potter. It’s not very clear to me if that it is a good translation"
Native Aramaic speaker Paul Younan thinks it's fine.
"Are you aware of this meaning appearing often in other contexts?"
No.
"There weren’t vowel points originally"
"So you admit that the Peshitta is a revision into which mistakes have been introduced?"
All mss. including Peshitta mss. have mistakes.
All existing mss. of the 4 gospels are copies of and differ from the very first Mt, Mk, Lk, and Jn.
As I look at dukhrana.com's Peshitta lookup tool 'analyze' option,
and look at Silver's transcription of Khabouris
http://dukhrana.com/khabouris/
and the accompanying ms. pics for
Matthew 26:6 (on 63),
Mark 14:3 (on 109), and
Luke 22:10 (on 187),
I don't see Khabouris differentiating between g-r-b-a as leper vs. potter.
Do you?
==================================
http://dukhrana.com
Mark 14:3 - Toen Hij in Bethanië was, in het huis van Simeon, de melaatse, kwam er terwijl Hij (aan tafel) aanlag, een vrouw met een albasten kruik met balsem van de beste en kostbaarste nardusolie. Zij opende die en goot (de olie) over het hoofd van Jezus uit.
Bethanië - zie de noot bij Mt. 21:17.
de melaatse - het Aramese woord ‘garbā’ dat we in de Peshitta aantreffen, kan in een niet-Syrisch Aramees dialect zowel ‘melaatse’ als ‘pot’ of zelfs ‘pottenbakker’ betekenen. Bauscher en Paul Younan kiezen daarom voor de vertaling ‘pottenbakker’ en redeneren dat Jezus toch niet bij een melaatse, een onreine voor de Wet, op bezoek zou gaan. Een viertal andere vertalingen van het Aramees houden echter vast aan de vertaling ‘melaatse’. Zie de noot bij Mt. 26:6.
het hoofd van Jezus - dit is de lezing van de Aramese Peshitta. De lezing van de Griekse NA28, MHT en TR luidt: ‘zijn hoofd’.
google translate:
Mark 14:3 - While He was in Bethany, in the house of Simeon the leper, while He was reclining (at table), a woman came with an alabaster jar of ointment of the best and most precious nard's oil. She opened it and poured (the oil) on the head of Jesus.
Bethany - see note at Mt. 21:17.
the leper - the Aramaic word "garbā" found in the Peshitta can mean "leper" as well as "pot" or even "potter" in a non-Syriac Aramaic dialect. Bauscher and Paul Younan therefore opt for the translation 'potter' and reason that Jesus would not visit a leper, an unclean person for the Law. However, four other translations of Aramaic stick to the translation 'leper'. See note to Mt. 26:6.
the head of Jesus - this is the reading of the Aramaic Peshitta. The reading of the Greek NA28, MHT and TR reads: 'his head'.
=============================================
"There have been many apologetic attempts to argue that Luke (or more rarely Matthew) gives an unusual maternal genealogy. These are apologetic because they are motivated primarily to resolve the obvious contradictions between the two genealogies"
Did Ephrem the Syrian (c. 306 – 373) have that motivation?
https://en.m.wikipedia.org/wiki/Ephrem_the_Syrian
The third category of Ephrem's writings is his prose work. He wrote a biblical commentary on the Diatessaron (the single gospel harmony of the early Syriac church), the Syriac original of which was found in 1957.
============================================
Maybe this would be better: Shimon Jar/Pot/Pottery.
Paul Younan in the thread "Potter in MT 26 A translation mistake"
http://peshitta.org/
November 9th, 2011, 12:23 am:
....in Aramaic the word Garaba (jar-collector, jar-maker, keeper-of-jars, etc.) is a totally different word than Garba (leper). They are spelled with the same consonants, but the vowels are different and the words are pronounced differently.
Here is the relevant entry from Toma Audo's dictionary: (note: it is a secondary meaning as attested to by Mar Toma Audo below): ....
Mar Toma noted (highlighted in blue) that "garba" is "leper" ("(he) who has leprosy in his flesh"). The secondary meaning, highlighted in red, is "garaba" ("he who has jars (garbe)").
I have translated "garaba" (jar-keeper) in Matthew 26:6, not "garba" (leper). See the context around the verse, too.
Additionally, it is not only we who have made this connection. It was also noted by Professor Charles C. Torrey of Yale Univesity (professor of Semitic Languages): ....
We are told in Luke 17:12, that the ten lepers stood a distance from Christ while pleading to be cleansed...and we should make this verse in Matthew 26:6 read that Christ walked into a leper's home, and others were voluntarily present also?
November 9th, 2011, 05:47 pm:
....it could go either way. This was a major issue before vowel points were invented. I can't rule out "leper", either, grammatically either one works fine.
Yet, while both can work, it's the translators job to decide which one makes more sense. The Greek translator decided "leper" made more sense, apparently unaware of the implication of a bunch of people having dinner at a leper's home. Shimon may have been cured of his leprosy, perhaps even by Meshikha, but we have no record of that. And besides, why would his nickname continue that stigma ?
Add in the factor of the lady with the alabaster jar of fine perfume/incense, and you wonder whether or not the proper way to look at Shimon is that he was associated somehow with fancy vessels, perhaps as his job.
Very important, Akhi, notice that this was part of his name. "Shimon Garaba", like "Shimon Keepa". The text does not say, "Shimon, who was a leper", it literally implies that is how he was known, almost as if it's a surname. This is very indicative of how it should be translated.
=========================================
“evidence of this meaning appearing often in other contexts”
The meaning appeared often enough to make it into dictionaries.
_A Dictionary of Jewish Babylonian Aramaic of the Talmudic and Geonic Periods_ by Michael Sokoloff (2002), 1582pp., on 298
https://archive.org/details/a-dictionary...periods-by-
1# g-r-b-a, g-r-a-b-a n.m. jug, bottle (TA … pl. TJ 1S 25:18, Sy g-r-b-a [3 dots over ‘r’ in a boomerang shape pointed to the left; 2 dots over ‘b’ at an angle slanted upward pointing to the right]
LS 130; cf. Akk _gurabu_ A bag CAD G 136, mng.
1)
a. general: sg. _Bo_ 119:20;
b. for wine: sg. … _Sab_ 10b(36);
_Pes_ 36b(40) [expl. BH … 2S 6:19];
_ib_. 52b(19);
_Bes_ 12b(38);
_Meg_ 7a(53);
pl.cs. … ib. 7b(l);
c. for oil: pl. … sixty jugs of oil _BB_ 73b(18; MGG 51:16)
Lit: D. Shapira, IJ 4[1999] 134 [Iranian etym.]; Y: … _Pes_ ib.(BAYTN 79).
2# g-r-b-a [no dots] n.m. troop (…) sg. … a troop came at night and plundered the town _Ber_ 60b(58) [RaH: … OHR ib. 67:28]
3# g-r-b-a [dot to left of, and a dash under, ‘g’;
2 vertical dots under ‘r’;
T shape under ‘b’] n.m. leprosy (TA g-r-b-a [triangle shape pointed downward toward left over ‘g’;
triangle shape pointed to left over ‘b’] TO Dt 28:27, Sy g-r-b-a [a dot above and a dot below ‘g’; dot above ‘r’; two dots over ‘b’ at an angle slanted upward pointing to the right, plus 1 dot below, ‘b’] LS 130) sg. … _Bo_ 74:13 [in a list of diseases]
=======================================
“evidence of this meaning appearing often in other contexts”
The meaning appeared often enough for Torrey, Jastrow, and the CAL to know about it.
_A Dictionary of the Targumim, the Talmud Babli and Yerushlami, and the Midrashic Literature_ by Marcus Jastrow, pg. 263, bottom right-hand corner
http://dukhrana.com/lexicon/Jastrow/index.php?p=263
using Peshitta tool, analyze, on Khabouris for Luke 22:10 at
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
--->
http://cal.huc.edu/getlex.php?coord=620422210&word=11
grb, grbˀ (grāٰ/aḇ, grāٰḇā/garbā) n.m. skin bottle, jug
1 skin bottle, jug OfAGen, Hatran, JLAtg, Gal, Sam, Syr, JBAmb, JBA. MareshaOstr.12 1:2 : גרבי שכר בסי[ם jars of sweet beer. TAD C3.28 R..2.22 : בגרב חמשת[א . TgJ Jer13:12 : כָל גְרָב יִתמְלֵי חֲמַר . P 1S1:24 : ܓܪܒܐ ܚܕ ܕܚܡܪܐ . Judith 7:21 : ܘܓܪ̈ܒܝܗܘܢ ܐܣܬܦܩܘ their water-skins became empty. MG 22:73.2.18 : שתין גראבי משחא sixty jugs of oil. (a) earthenware jar(?) CPA, Syr. LESC 90.1:16 : ܚܕ ܓܪܒ ܕܡܝ̈ܢ . P Je48:12 : ܘܡܐ̈ܢܝܗܘܢܼ ܢܣܿܪܩܘܢܿ ܘܓܪ̈ܒܝܗܘܢܼ ܢܿܫܚܩܘܢ they shall despoil their vessels and crush their jars . P Lk22:10 : ܓܿܪܵܒܼܵܐ ܕܿܡܲܝܵܐ̈ .
2 a type of garment (?) Syr. MiS 420b:28 .
A culture word of uncertain origin. See Ciancaglini, ILS, 145.
The usage at Hatra may be influenced by inner-Arabic semantic developments. Akkadian gurābu is only found in late texts and is a loanword into that language, as noted by CAD G.
LS2, as is his unfortunate wont, renders the Judith passage as "cistern" or the like, following the Greek. But that is not what the Syriac says.
Page refs. in other dictionaries: LS2: 255[130]; DJPA: 135a; DJBA: 298a; Jastrow: 263; Payne-Smith: ~766; J. Payne-Smith: 77; Levy Ch-W: 1:152; Tal Sam: 157; DNWSI: 232; DCPA[Schulthess]: 76[40]; BarBahlul: 513:1; ....
Derivatives:
grbh n.f. skin bottle
Is translating g-b-r-h as 'her husband' "a forced reading on the text"?
_A Dictionary of Jewish Babylonian Aramaic of the Talmudic and Geonic Periods_ by Michael Sokoloff (2002), 1582pp., on 258-259
https://archive.org/stream/a-dictionary-...9_djvu.txt
https://archive.org/details/a-dictionary...periods-by-
1# g-b-r-a ... n.m. man, husband ...
1. man: a. general:
... what (difference) is a man from (other) men? San 65b(25); ...
when we were young (we wanted) to become men.
Now that we have grown old (we want) to become children BQ 92b(53);
2. husband: sg. ... a certain husband who divorced his wife Pes 110b(15);
... a certain husband who threw a _get_ to his wife among the vats Git 19b(55);
... I want a husband Qid 31b(25);
... her husband went (and) married another woman Ket 80b (7);
... it is permitted for a menstruous woman to be together in one room with her husband San 37a(22);
... (a woman) whose husband is an 'ant' Ket 75a(18);
... her mother's husband Anan 103:18;
pl.abs. ... Jewish husbands SSHai 13b(19);
det. ... these (men) are our husbands Git 45a(45; O^);
... you should be modest (even) in the presence of your husbands Sab 140b(28);
... they wait for their husbands Ber 17a(48);
3. authority: sg. ... an authority the son of an authority MQ 25b(4);
... you are raising a contradiction between one authority and another Er 82a(l);
... transmits it without (additional) authorities Ket 6a(12);
4. sg. in phrase ... euph. for 1st or 2nd pers. pron. I, you [lit. that man; ....
==============================================
"examples where ‘authority’ is used for a ‘father’ or ‘step-father’?"
Not yet.
It'd be interesting to find out how Catholic priests came to be called 'father.'
"I have no objection to the translation of ‘husband’; it’s common enough, perhaps especially in translation of Greek or Hebrew"
Do you have any objection to saying Matthew presents Mary's lineage?
_Saint Ephrem's Commentary on Tatian's Diatessaron: An English Translation of Chester Beatty Syriac MS 709 with Introduction and Notes_ (1993, 2000), 381pp., on 55
https://www.amazon.com/Saint-Ephrems-Com...199221634/
Matthew wrote concerning the genealogy of Mary, from whom our Lord was born.
This was why he began with,
_From David and from Abraham_, according as the promise indicated.
_Not to you and to your descendants as though unto many,
but to you and to your descendant, which descendant is Christ_.
Luke, however [was concerned] only with Joseph, husband of Mary,
and [went back] as far as Adam who is from God,
so that he might teach that he, who in the beginning created Adam,
established the Temple.
=================================================
"b: Or acc. to some Shem-Tov mss.: 'the father of Miryam.'"
"Which mss and what word do they use for ‘father’?"
Beats me.
"this discussion is pointless"
Nobody is forcing you to reply.
Charles Cutler Torrey
"thought the Old Syriac gospels were translations made by Jews from Palestine and the Peshitta was also a translation. His own theories of Aramaic originals have been largely rejected by scholars, in large part because of the findings in contemporary Greek texts by Deissmann, Grenfell, and Hunt. Edgar Goodspeed, a linguist and specialist in Semitic languages without peer, extensively criticized Torrey and pointed out how Semiticists disagreed among themselves (DMI). Torrey’s historical view that all of the New Testament was written before 50 CE is not followed by any critical scholars. By the way, he did not think the gospel of Luke, as is, was written in Aramaic, but Greek, though he hypothesized that Luke first arranged Aramaic sources and translated them. Currently the definitive work on this is Semitisms in Luke’s Greek: A Descriptive Analysis of Lexical and Syntactical Domains of Semitic Language Influence in Luke’s Gospel (Wissenschaftliche Untersuchungen Zum Neuen Testament) by Albert Hogeterp and Adelbert Denaux, one of my professors in grad school. Note that Torrey preferred ‘jar merchant’ to ‘potter’, and this is based merely on his assumption “there must have been enterprising tradesmen (not makers of jars) who bought at wholesale and supplied the ever-lively market” (OTG, 96). He presents no evidence of common usage of this word for a ‘jar merchant’ or ‘potter’."
"the point. גרב, גרבא can rarely mean ‘skin bottle’, ‘jug’, but ‘potter’ is not a typical translation. It seems to have been questionably derived from the fact that a jug can be made by a potter. It’s not very clear to me if that it is a good translation"
Native Aramaic speaker Paul Younan thinks it's fine.
"Are you aware of this meaning appearing often in other contexts?"
No.
"There weren’t vowel points originally"
"So you admit that the Peshitta is a revision into which mistakes have been introduced?"
All mss. including Peshitta mss. have mistakes.
All existing mss. of the 4 gospels are copies of and differ from the very first Mt, Mk, Lk, and Jn.
As I look at dukhrana.com's Peshitta lookup tool 'analyze' option,
and look at Silver's transcription of Khabouris
http://dukhrana.com/khabouris/
and the accompanying ms. pics for
Matthew 26:6 (on 63),
Mark 14:3 (on 109), and
Luke 22:10 (on 187),
I don't see Khabouris differentiating between g-r-b-a as leper vs. potter.
Do you?
==================================
http://dukhrana.com
Mark 14:3 - Toen Hij in Bethanië was, in het huis van Simeon, de melaatse, kwam er terwijl Hij (aan tafel) aanlag, een vrouw met een albasten kruik met balsem van de beste en kostbaarste nardusolie. Zij opende die en goot (de olie) over het hoofd van Jezus uit.
Bethanië - zie de noot bij Mt. 21:17.
de melaatse - het Aramese woord ‘garbā’ dat we in de Peshitta aantreffen, kan in een niet-Syrisch Aramees dialect zowel ‘melaatse’ als ‘pot’ of zelfs ‘pottenbakker’ betekenen. Bauscher en Paul Younan kiezen daarom voor de vertaling ‘pottenbakker’ en redeneren dat Jezus toch niet bij een melaatse, een onreine voor de Wet, op bezoek zou gaan. Een viertal andere vertalingen van het Aramees houden echter vast aan de vertaling ‘melaatse’. Zie de noot bij Mt. 26:6.
het hoofd van Jezus - dit is de lezing van de Aramese Peshitta. De lezing van de Griekse NA28, MHT en TR luidt: ‘zijn hoofd’.
google translate:
Mark 14:3 - While He was in Bethany, in the house of Simeon the leper, while He was reclining (at table), a woman came with an alabaster jar of ointment of the best and most precious nard's oil. She opened it and poured (the oil) on the head of Jesus.
Bethany - see note at Mt. 21:17.
the leper - the Aramaic word "garbā" found in the Peshitta can mean "leper" as well as "pot" or even "potter" in a non-Syriac Aramaic dialect. Bauscher and Paul Younan therefore opt for the translation 'potter' and reason that Jesus would not visit a leper, an unclean person for the Law. However, four other translations of Aramaic stick to the translation 'leper'. See note to Mt. 26:6.
the head of Jesus - this is the reading of the Aramaic Peshitta. The reading of the Greek NA28, MHT and TR reads: 'his head'.
=============================================
"There have been many apologetic attempts to argue that Luke (or more rarely Matthew) gives an unusual maternal genealogy. These are apologetic because they are motivated primarily to resolve the obvious contradictions between the two genealogies"
Did Ephrem the Syrian (c. 306 – 373) have that motivation?
https://en.m.wikipedia.org/wiki/Ephrem_the_Syrian
The third category of Ephrem's writings is his prose work. He wrote a biblical commentary on the Diatessaron (the single gospel harmony of the early Syriac church), the Syriac original of which was found in 1957.
============================================
Maybe this would be better: Shimon Jar/Pot/Pottery.
Paul Younan in the thread "Potter in MT 26 A translation mistake"
http://peshitta.org/
November 9th, 2011, 12:23 am:
....in Aramaic the word Garaba (jar-collector, jar-maker, keeper-of-jars, etc.) is a totally different word than Garba (leper). They are spelled with the same consonants, but the vowels are different and the words are pronounced differently.
Here is the relevant entry from Toma Audo's dictionary: (note: it is a secondary meaning as attested to by Mar Toma Audo below): ....
Mar Toma noted (highlighted in blue) that "garba" is "leper" ("(he) who has leprosy in his flesh"). The secondary meaning, highlighted in red, is "garaba" ("he who has jars (garbe)").
I have translated "garaba" (jar-keeper) in Matthew 26:6, not "garba" (leper). See the context around the verse, too.
Additionally, it is not only we who have made this connection. It was also noted by Professor Charles C. Torrey of Yale Univesity (professor of Semitic Languages): ....
We are told in Luke 17:12, that the ten lepers stood a distance from Christ while pleading to be cleansed...and we should make this verse in Matthew 26:6 read that Christ walked into a leper's home, and others were voluntarily present also?
November 9th, 2011, 05:47 pm:
....it could go either way. This was a major issue before vowel points were invented. I can't rule out "leper", either, grammatically either one works fine.
Yet, while both can work, it's the translators job to decide which one makes more sense. The Greek translator decided "leper" made more sense, apparently unaware of the implication of a bunch of people having dinner at a leper's home. Shimon may have been cured of his leprosy, perhaps even by Meshikha, but we have no record of that. And besides, why would his nickname continue that stigma ?
Add in the factor of the lady with the alabaster jar of fine perfume/incense, and you wonder whether or not the proper way to look at Shimon is that he was associated somehow with fancy vessels, perhaps as his job.
Very important, Akhi, notice that this was part of his name. "Shimon Garaba", like "Shimon Keepa". The text does not say, "Shimon, who was a leper", it literally implies that is how he was known, almost as if it's a surname. This is very indicative of how it should be translated.
=========================================
“evidence of this meaning appearing often in other contexts”
The meaning appeared often enough to make it into dictionaries.
_A Dictionary of Jewish Babylonian Aramaic of the Talmudic and Geonic Periods_ by Michael Sokoloff (2002), 1582pp., on 298
https://archive.org/details/a-dictionary...periods-by-
1# g-r-b-a, g-r-a-b-a n.m. jug, bottle (TA … pl. TJ 1S 25:18, Sy g-r-b-a [3 dots over ‘r’ in a boomerang shape pointed to the left; 2 dots over ‘b’ at an angle slanted upward pointing to the right]
LS 130; cf. Akk _gurabu_ A bag CAD G 136, mng.
1)
a. general: sg. _Bo_ 119:20;
b. for wine: sg. … _Sab_ 10b(36);
_Pes_ 36b(40) [expl. BH … 2S 6:19];
_ib_. 52b(19);
_Bes_ 12b(38);
_Meg_ 7a(53);
pl.cs. … ib. 7b(l);
c. for oil: pl. … sixty jugs of oil _BB_ 73b(18; MGG 51:16)
Lit: D. Shapira, IJ 4[1999] 134 [Iranian etym.]; Y: … _Pes_ ib.(BAYTN 79).
2# g-r-b-a [no dots] n.m. troop (…) sg. … a troop came at night and plundered the town _Ber_ 60b(58) [RaH: … OHR ib. 67:28]
3# g-r-b-a [dot to left of, and a dash under, ‘g’;
2 vertical dots under ‘r’;
T shape under ‘b’] n.m. leprosy (TA g-r-b-a [triangle shape pointed downward toward left over ‘g’;
triangle shape pointed to left over ‘b’] TO Dt 28:27, Sy g-r-b-a [a dot above and a dot below ‘g’; dot above ‘r’; two dots over ‘b’ at an angle slanted upward pointing to the right, plus 1 dot below, ‘b’] LS 130) sg. … _Bo_ 74:13 [in a list of diseases]
=======================================
“evidence of this meaning appearing often in other contexts”
The meaning appeared often enough for Torrey, Jastrow, and the CAL to know about it.
_A Dictionary of the Targumim, the Talmud Babli and Yerushlami, and the Midrashic Literature_ by Marcus Jastrow, pg. 263, bottom right-hand corner
http://dukhrana.com/lexicon/Jastrow/index.php?p=263
using Peshitta tool, analyze, on Khabouris for Luke 22:10 at
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
--->
http://cal.huc.edu/getlex.php?coord=620422210&word=11
grb, grbˀ (grāٰ/aḇ, grāٰḇā/garbā) n.m. skin bottle, jug
1 skin bottle, jug OfAGen, Hatran, JLAtg, Gal, Sam, Syr, JBAmb, JBA. MareshaOstr.12 1:2 : גרבי שכר בסי[ם jars of sweet beer. TAD C3.28 R..2.22 : בגרב חמשת[א . TgJ Jer13:12 : כָל גְרָב יִתמְלֵי חֲמַר . P 1S1:24 : ܓܪܒܐ ܚܕ ܕܚܡܪܐ . Judith 7:21 : ܘܓܪ̈ܒܝܗܘܢ ܐܣܬܦܩܘ their water-skins became empty. MG 22:73.2.18 : שתין גראבי משחא sixty jugs of oil. (a) earthenware jar(?) CPA, Syr. LESC 90.1:16 : ܚܕ ܓܪܒ ܕܡܝ̈ܢ . P Je48:12 : ܘܡܐ̈ܢܝܗܘܢܼ ܢܣܿܪܩܘܢܿ ܘܓܪ̈ܒܝܗܘܢܼ ܢܿܫܚܩܘܢ they shall despoil their vessels and crush their jars . P Lk22:10 : ܓܿܪܵܒܼܵܐ ܕܿܡܲܝܵܐ̈ .
2 a type of garment (?) Syr. MiS 420b:28 .
A culture word of uncertain origin. See Ciancaglini, ILS, 145.
The usage at Hatra may be influenced by inner-Arabic semantic developments. Akkadian gurābu is only found in late texts and is a loanword into that language, as noted by CAD G.
LS2, as is his unfortunate wont, renders the Judith passage as "cistern" or the like, following the Greek. But that is not what the Syriac says.
Page refs. in other dictionaries: LS2: 255[130]; DJPA: 135a; DJBA: 298a; Jastrow: 263; Payne-Smith: ~766; J. Payne-Smith: 77; Levy Ch-W: 1:152; Tal Sam: 157; DNWSI: 232; DCPA[Schulthess]: 76[40]; BarBahlul: 513:1; ....
Derivatives:
grbh n.f. skin bottle