![]() (b) "Bahaḳ" (be glistening white) is used in the later Hebrew to denote the color of the human skin in a diseased condition (Bek. ![]() "white"), to the color of the ass (Judges v. 7 to the clearness of a dry, hot atmosphere (Isa. 10) similarly, with the additional idea of whiteness, in Lam. 27) "ẓaḥ" (glowing, glistening), to the glow of a healthy complexion (Cant. 30, 32, 36) the hof'al participle "muẓhab," to brass (Ezra viii. 7) "ẓahob" (glistening like gold), to the golden tint of hair (Lev. (a) "Zak" (literally, "clear," "pure") is applied in the Bible to the whiteness of the complexion (Lam.In the following lists the Biblical data are given under a the data from traditional literature, inclusive of the Targumim, under b. In the determination of the various color-terms, notwithstanding the aid which the context and etymology offer, it is at times impossible to arrive at very definite conclusions. Needlework in colors, as well as dyed stuffs, was indeed known in Israel in very early times ( compare Dyeing Embroidery), but the coloring was in all probability of a simple kind. 513, 514) was added, in the case of the Israelites, the religious prohibition of idolatry at a period of history when painting, like other arts, was largely, if not altogether, in the service of idolatry. To the psychological reasons for such an undeveloped state among all nations of antiquity (compare Wundt, "Völkerpsychologie: Die Sprache," ii. All that can with certainty be said of the ancients in this respect is that their color vocabulary was undeveloped. The scarcity of color-names found in the Bible and other ancient literatures has been differently accounted for by various scholars. Moreover, one and the same word is used to denote not only several shades of one color, but even what are now known as different colors the context, or the object to which the color was applied, affording the clue as to the particular color intended. The other elementary colors are expressed by words denoting degrees of lightness and darkness while non-elementary colors are indicated by the names of the objects from which they are derived. Only white, and two of the elementary colors, red and green, are distinguished by name while for blue and yellow distinct terms are entirely wanting. There are but few real color-terms found in Biblical or traditional literature. ii., § 1) and clear (of liquids), "ẓalul" = Aramaic "ẓil" (Num. 4), "meko'ar," "meko'ar," the same (Baraita Niddah Horowitz, "Uralte Tosephtas," V. 50b) bright, vivid, is "meẓaḥẓeaḥ" ( ib.) dingy, dirty, is "ka'ur" (ugly, B. Dark colors are expressed by "mashḥir" (Niddah 19a) or "maḳdir" (Yer. 49), and "sheḥarḥar"(blackish, swarthy, Cant. The same idea is expressed by reduplication, as "adamdam" (reddish), "yeraḳraḳ" (greenish, Lev. Faintness or paleness of color is expressed by "kehah" (dim, faint, Lev. 4), "yeraḳraḳ sheba-yeroḳim" (deep green, ib.). 7), or syntactically by such expressions as "adamdam she-ba'adummim" (deep red, Neg. Intensity of color is expressed by the terms "'amoḳ" (deep, Tosef., Niddah, iii. 19: "color of saffron"), and, the Greek χρῶμα (compare Krauss, "Lehnwörter," ii., s.v. 75a), the Persian loan-word "gawwan" ('Er. 7 compare Luria, note 10 ad loc.), "ẓeba'" (dye, paint, ib. In rabbinical literature are found the Aramaic "ḳazuta" (appearance, Ḥul. ![]() The former term is thus used in speaking of the appearance of the plague (Lev. When a Hebrew writer wishes to compare an object with another in respect to color, he employs the word ("eye") or ("appearance"). It is noteworthy that Biblical Hebrew contains no term to express that property of light known as color.
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