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ROYAL WORDS IN PSALM LXXXIV 11

ROYAL WORDS IN PSALM LXXXIV 11 117 grinding at the mill; one shall be taken and the other left" (Matt. xxiv 21) = "if there be two women grinding ..." The apodosis, I submit, states the legal consequences of an uxorilocal marriage, if and when this took place. "Flesh" in this context can only, it seems to me, be a legal term for clan membership: to say therefore that a man who abandons his parental clan thereby becomes "one flesh" with his wife implies en- try into membership of the wife's clan, with all its attendant rights and obligations-particularly, no doubt, in the domains of in- heritance and the blood-feud system. A striking linguistic parallel for this is furnished by the mediaeval Arab historian Ibn Khaldun (Muqaddimah, ch.2 §§ 8, 10). He declares that tribal identity is not founded diachronically on the pedigrees (ansiib), so much prized by the Arabs, but on a synchronic solidarity feeling, expressed in the sharing of common rights and common obligations. He notes that there have been known cases of a man changing his tribal identity and attaching himself to a tribe with which he has no genealogical link; such a person is at first treated by his new http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Vetus Testamentum Brill

ROYAL WORDS IN PSALM LXXXIV 11

Booij, Th.
Vetus Testamentum , Volume 36 (1): 117 – Jan 1, 1986
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Publisher
Brill
Copyright
© 1986 Koninklijke Brill NV, Leiden, The Netherlands
ISSN
0042-4935
eISSN
1568-5330
DOI
10.1163/156853386X00195
Publisher site
See Article on Publisher Site

Abstract

117 grinding at the mill; one shall be taken and the other left" (Matt. xxiv 21) = "if there be two women grinding ..." The apodosis, I submit, states the legal consequences of an uxorilocal marriage, if and when this took place. "Flesh" in this context can only, it seems to me, be a legal term for clan membership: to say therefore that a man who abandons his parental clan thereby becomes "one flesh" with his wife implies en- try into membership of the wife's clan, with all its attendant rights and obligations-particularly, no doubt, in the domains of in- heritance and the blood-feud system. A striking linguistic parallel for this is furnished by the mediaeval Arab historian Ibn Khaldun (Muqaddimah, ch.2 §§ 8, 10). He declares that tribal identity is not founded diachronically on the pedigrees (ansiib), so much prized by the Arabs, but on a synchronic solidarity feeling, expressed in the sharing of common rights and common obligations. He notes that there have been known cases of a man changing his tribal identity and attaching himself to a tribe with which he has no genealogical link; such a person is at first treated by his new

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Vetus Testamentum – Brill

Published: Jan 1, 1986

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