From the Nile to the Euphrates / מִנְּהַר מִצְרַיִם עַד הַנָּהָר הַגָּדֹל נְהַר פְּרָת

Study of vocabulary from the book Genesis verse 15.18

15.18 בְּרֵאשִׁית
בַּיּוֹם הַהוּא כָּרַת יְהוָה אֶת אַבְרָם בְּרִית לֵאמֹר לְזַרְעֲךָ נָתַתִּי אֶת הָאָרֶץ הַזֹּאת מִנְּהַר מִצְרַיִם עַד הַנָּהָר הַגָּדֹל נְהַר פְּרָת
In this day the Eternal made a covenant with Abram, saying : "Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates".

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Syntax


בַּיּוֹם הַהוּא arabic بِيومَ هوَ : adverbial clause of time, strictly same arabic vocabulary.
- בַּ ba or بِ bi : preposition, archetyp of the Acces with meaning of introducing, or bringing, something;
- יּוֹם yom or يوم yum, day : noun singular masculine;
- הַ ha or هذا ha-Dhaa : singular masculine demonstrative pronoun;
- הוּא hua or هوَ hua : 3rd masculine singular pronoun

כָּרַת יְהוָה אֶת אַבְרָם בְּרִית it is a verbal sentence, beginning with the verb. Let's analyze the vocabulary here.

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Morphosemantic


כָּרַת kaarat or كارَت and root כרת or كرت : according to arabic morphology, the pattern used is form IV, which indicates a face to face, which involves 2 parties.
The hebrew traditional meaning for this verb is to cut off. With this form IV, we have the concept of a contract in which each party takes its part.

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Etymology

כרת or كرت and its etyma כר or كر KR, which brings the meaning of a Repetition, duplication. The K is the archetyp of the Similarity, and the R the Tension, here with the meaning of a feedback.

26.102 الشعراء
فَلَوْ أَنَّ لَنَا كَرَّةًۭ فَنَكُونَ مِنَ ٱلْمُؤْمِنِينَ
Then if we only had a return [to the world] and could be of the believers... "

We find in hebrew כֹּר with meaning of a measure, carrying the meaning of duplication.

45.14 יְחֶזְקֵאל
וְחֹק הַשֶּׁמֶן הַבַּת הַשֶּׁמֶן מַעְשַׂר הַבַּת מִן הַכֹּר עֲשֶׂרֶת הַבַּתִּים חֹמֶר כִּי עֲשֶׂרֶת הַבַּתִּים חֹמֶר
and the set portion of oil, the bath of oil, shall be the tithe of the bath out of the cor, which is ten baths, even a homer; for ten baths are a homer;

The final ת or ت t, when ending a root takes the meaning of something that is stopped, closed, a cycle completed, like in Shabbat (cease of an activity) or Mat (death).

There is no verb كرت in arabic, but كرى karaa with closed meaning to hire, a contract as well.
For the root كرت we find the word كَرِيتٌ coming supposedly as qualifying, but probably a derivation for the root كرى as due date.

Study of vocabulary from the book Genesis verse 15.18

15.18 בְּרֵאשִׁית
בַּיּוֹם הַהוּא כָּרַת יְהוָה אֶת אַבְרָם בְּרִית לֵאמֹר לְזַרְעֲךָ נָתַתִּי אֶת הָאָרֶץ הַזֹּאת מִנְּהַר מִצְרַיִם עַד הַנָּהָר הַגָּדֹל נְהַר פְּרָת
In this day the Eternal made a covenant with Abram, saying : "Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates".

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Syntax



כָּרַת יְהוָה אֶת אַבְרָם בְּרִית it is a verbal sentence:
- כָּרַת יְהוָה or كارَت يهوه : transitive verb followed by its doers 3rd person masculine singular;
- אֶת אַבְרָם or إِت أَبرام : particle אֶת pointing to אַבְרָם the noun (here a proper noun) which will receive the action of the verb;
- בְּרִית or برِيت : object of the verb, feminine singular noun.

The particle אֶת carries the meaning of the arabic particle إِلى toward or to but with a reflexive meaning due to the אֶת.

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Morphosemantic


We saw previously its meaning of כָּרַת; follow the link for יְהוָה (article in french);  follow the link for אַבְרָם (article in french).

Let's analyse this word בְּרִית or برِيت.
The final ת or ت indicates the feminine gender, and so, considered as an object, something without intelligence. Thus the root should be ברי or ברא and ברה or ברו, in arabic بري or برى or برو, since the consonnant י is sister with the ו and the א which is also in some case the ה.
Again, arabic could give precision, semantical one and morphological one:

- ברה or برى and برو, yes, the ה play the role of a long A when ending a root. The hebrew lexicography associates ברה with ברי and like in arabic برى and برو it's about a cutting, but the arabic meaning seems to follow the hebrew tradition, this one coming from the meaning of the בְּרִית מִילָה brit milah, concept linked to the circumcision, cutting the foreskin ? But there is a strong anomaly here, showing that the meaning of the word is a late interpretation. It's clear enought the verse 15.18 is not about a circumcision, not now, but later on in the Torah.

- ברא or برء, yes, the hebrew א is the arabic ء and not a long A. This verb is used in genesis 1.1 and translated-interpretated by the early grec and christian by create. If it's about creation, it's the one done by a separation, a removal as explained in arabic. Thus, we still don't have the meaning expressed in the verse 15.18.

Then we have to come back to the root ברה and ברי in arabic برى and برو. These words indicates a diminution, a withdrawal of something, what still does not make sense in the context of verse 15.18.
The arabic برى or برو gives also as meaning to pare and then it's not anymore a diminution, but an increase. The meaning could fit with the verse 15.18.

Now we could see if the meaning fits with the archetyps found in the word ברי.

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Etymology

First, we said the ى long A and و Wa, and ي Y are sisters, and indicates each one the stage in a time, the A performed and Past, the Y active and Present, and the W passive and Potentiality (conditional and futur).

برى or برو associated with بري so ברי.
بري and ברי indicates an activity, thus something maintained through time, something endless.

The etyma (archaic root) could be بر so בר or ري so רי :
- بر or בר : to transit, to transmit, to cross;
- ري or רי : we have the root روى which is related to water, but also to be restored, pleased, back in a good state, and interesting, to keep in mind, to recite by heart, which fits with the verse 15.18.


The archetyps found in ברי or بري :
- ב or ب : the Acces, and used as particle expressing the means;
- ר or ر : the Tension, and used to express the feedback;
- י or ي : the Eternal Present, active mood, the maintaining.

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Conclusion


What was the contract between Allah and Abram? (Abram was previously the name of Abraham). Is בְּרִית an object we recieve, or a duty ?
- בְּרִית carrying the meaning found in etyma BR, it's about transmission, tradition, through generations;
- בְּרִית carrying etyma RA (and RY), it's about something to keep in mind, by heart.

53.37 النجم
وَإِبْرَاهِيمَ الَّذِي وَفَّى
And [of] Abraham, who fulfilled [his obligations],

Study of vocabulary from the book Genesis verse 15.18

15.18 בְּרֵאשִׁית
בַּיּוֹם הַהוּא כָּרַת יְהוָה אֶת אַבְרָם בְּרִית לֵאמֹר לְזַרְעֲךָ נָתַתִּי אֶת הָאָרֶץ הַזֹּאת מִנְּהַר מִצְרַיִם עַד הַנָּהָר הַגָּדֹל נְהַר פְּרָת
In this day the Eternal made a covenant with Abram, saying : "Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates".

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Syntax

לֵאמֹר :
- לֵ particle coming to introduce an objet or a verb ;
- אמֹר verb, as a gerund. 

It will introduce a sentence as object of this verb.


Morphosemantic

- לֵ is the archetyp of the Dedication, translated here by "for" or "to" ;
- אמֹר the infinitive אמוֹר and the infix וֹ had been absorbed and replaced by a shorten one, and with the meaning of a gerund. The arabic is ءمر. In hebrew nowdays, it means and understood as "to say", in arabic it means to command, to deliver order, to preside, and this is originally the meaning. We can break down, etymology, this root:
- archaic prefix א or ء we have the archetype of initialization, from where we start;
- etymon מר or مر it is about of what transits, archetype מ or م indicating a place, a time and a thing , and the archetype ר or ر, the tension, the constraint, the command.

[19.35] مريم
مَا كَانَ لِلَّهِ أَن يَتَّخِذَ مِن وَلَدٍ سُبْحَانَهُ إِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ
It is not [befitting] for Allah to take a son! Exalted is He! When He decrees an order, He only says to it, "Be," and it is.

Most of the english translations use the word matter or affaire to replace the arabic word أَمر, so it comes closed to the meaning in hebrew, to say a matter, an affair.

Study of vocabulary from the book Genesis verse 15.18

15.18 בְּרֵאשִׁית
בַּיּוֹם הַהוּא כָּרַת יְהוָה אֶת אַבְרָם בְּרִית לֵאמֹר לְזַרְעֲךָ נָתַתִּי אֶת הָאָרֶץ הַזֹּאת מִנְּהַר מִצְרַיִם עַד הַנָּהָר הַגָּדֹל נְהַר פְּרָת
In this day the Eternal made a covenant with Abram, saying : "Unto thy seed have I given this land, this one from the river of Egypt unto the great river, the river Euphrates".

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Syntax

It is a verbal sentence, starting with indirect objet of the following verb נָתַתִּי.

לְזַרְעֲךָ or لِزَرْعِكَ :
- particle לְ (lé) or لِ (li);
- noun masculine singular זַרְעֲ (zarea'e) or زَرْعِ (zara'i) in the genitive case due to the prefixed particle;
- possessive pronoun 2nd pers. masc. sing. ךָ (ka pronounced kha) or كَ (ka).


Morphosemantic

• לְ or لِ : particle לְ (lé) or لِ (li) particle of the dedication (for, to).
  
• זַרְעֲ or زَرْع : commonly translated by seed, we can go deeper, looking from etyma, archaic root, from 3 archetypes: ז (z) or ز (z), the Separation ;  ר (r) or ر (r), the Tension ; ע (a') or ع (a'), the Perception.
  

1. Etyma זר or زر : Semantical field found in the noun זֵר (zér) border, and זָר (zaar) stranger from verb זוּר (zuur) be a stranger, another, foreigner. It is about differentiation, separation and otherness. Semantical field found in the verb زَرَّ (zarr) to collect forcibly, to button. It's about to bring together what is separated; like in زَرَّ He narrowed his eyes, as when one draws together the edges of a vest in buttoning it. 
   
2. Etyma רע or رع : Semantical field found in the noun רֵעַ (rééa') friend, companion, fellow, another person, friend,  intimate, fellow. And רַע (raa') (raa') adjective, bad, unpleasant, worst (comparison), unkind. Semantical field found in the noun رَعَاعٌ young men of the lowest, or basest, or meanest, or of the refuse of mankind, and رَعَاعَةٌ signifies [also] One without heart and without intellect or intelligence. In arabic and hebrew, this etyma shows something not mature, not in good state and full condition. Both etymas give detail about what is about with the word זַרְעֲ or زَرْع. Commonly, the concept and word behing seed it's the word بذرة in arabic, and found difference with زَرْعٌ as Seed-produce and Offspring and seminal fluid.
   

• ךָ (ka pronounced kha) or كَ (ka), archetype of the similarity, one similar to another one. This is the concept behind the pronoun you, a similar front "me" in a kind, a sort.
  

Study of vocabulary from the book Genesis verse 15.18

15.18 בְּרֵאשִׁית
בַּיּוֹם הַהוּא כָּרַת יְהוָה אֶת אַבְרָם בְּרִית לֵאמֹר לְזַרְעֲךָ נָתַתִּי אֶת הָאָרֶץ הַזֹּאת מִנְּהַר מִצְרַיִם עַד הַנָּהָר הַגָּדֹל נְהַר פְּרָת
In this day the Eternal made a covenant with Abram, saying : "Unto thy seed have I given the land, this one from the river of Egypt unto the great river, the river Euphrates".

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Syntax



לְזַרְעֲךָ נָתַתִּי אֶת הָאָרֶץ it is a verbal sentence:
- לְזַרְעֲךָ or لِزَرْعِكَ : we saw previously this syntagma, it's the indirect object of the verb postponed to the verb, it receives the direct object coming;
- נָתַתִּי : verb נתן in the past with pronoun 1rst sing. pers. י suffixed;
- אֶת הָאָרֶץ (ha aarétz) or الأَرْض (Al Ardz) : object of the verb, feminine singular noun.

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Morphosemantic

• נָתַתִּי from root and infinitive תת (tet) and the first נ has no meaning, but it helps for conjugation. The ת is the archetype of reflexivity, thus the action of bringing it's a relation between the giver and the receiver;
  
• אֶת (et) indicate the direct object of the verb, affected by the verb, built upon 2 archetypes:
  - אֶ (e) or ءِ (i) without the vowel, it indicates an initialization, and with the vowel e or i, it indicates a principle, an exercice;
  - ת as seen before, it's the archetype of the reflexivity, to put a relation bewteen the verb and its object.
  
• הָ (haa) determinant (the), the letter ה beeing the archetyp of the ideation, like in the verb הְיוֹת to be;
  
• אָרֶץ (aareetz) or أَرْض (Ardz) are built respectivly to the etyma רצ and رض. The arabic makes the distinction for the hebrew צ between the archetype ص and ض, thus the second one is applied on אָרֶץ and its etyma רצ.
  The etyma رض means to crush, a constraint applies by its archetype ר or ر on the second archetype צ or ض. The 3 archetypes found in the word אָרֶץ (aareetz) or أَرْض (Ardz) (see etymology of the word Earth):
  - א or ء the initialization, here carrying the causative meaning;
  - ר or ر the tension, a constraint;
  - ץ or ض the affected nature, opposed to the archetype ص unaffected.

Hence, the meaning of Earth is opposed to the meaning of Sky in genesis 1.1, the Sky beeing free from tension, not crushed. The Earth would be what we call the "initialized material", from a pressure of matter.

[21.30] الأنبياء
أَوَلَمْ يَرَ الَّذِينَ كَفَرُوا أَنَّ السَّمَاوَاتِ وَالْأَرْضَ كَانَتَا رَتْقًا فَفَتَقْنَاهُمَا وَجَعَلْنَا مِنَ الْمَاءِ كُلَّ شَيْءٍ حَيٍّ أَفَلَا يُؤْمِنُونَ
Have those who disbelieved not considered that the Skies and the Earth were a joined entity, and We separated them and made from water every living thing? Then will they not believe?

1.1 בְּרֵאשִׁית
בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ
In the beginning Elohym created the Skies and the Earth.