B0B3 MALLES ELECTROSOLDADES 0 ELEMENTS QUE CONTEMPLA EL PLEC

is expressly stipulated in personal terms on two occasions (Mic 7:8; Psa 27:1). To express in technical terms what I argue is happening conceptually in these passages, the metaphor YHWH IS LIGHT is functioning as a resemblance metaphor within the personal domain, utilizing the

ICM of רוא as projected into the personal domain from the physical domain. Thus, there are two different metaphorical projections happening simultaneously. These projections are of different kinds, and they operate on different "levels," so to speak. First, the entire ICM of light in the physical domain is projected into the personal domain; then the concept of light within the personal domain is used as a vehicle concept to conceptualize the target concept of YHWH in the metaphysical domain. The ICM of רוא in the personal domain operates in pre-

cisely the same way as in the physical domain, with sunlight as the most prototypical refer- ent,118 _{which in BH can be semantically extended to refer to firelight as well (Psa 18:28; Job}

29:3).

However, even in the personal domain, the resemblance metaphor YHWHIS LIGHT can-

not adequately express the full ancient Israelite conceptualization of YHWH in regard to light.

A modifying prepositional phrase similar to that of Mic 7:8 is used in Psa 118:27, but in ref- erence to the verbal form of the lexeme רוא instead of the nominal form.

׃ ַח ֽ ֵבּ ְז ִמּ ַה תוֹ ֗נ ְר ַ֝ק־ד ַע םי ֑ ִתֹב ֲע ַבּ ג ֥ ַח־וּר ְס ִא וּנ ֥ ָל ר ֶא֪ ָיּ ַו ֮ה ָוה ְי ׀ל ֤ ֵא

YHWH is God, and he has shined for us;

bind the festival sacrifice with cords to the horns of the altar. [Psa 118:27]

The metaphor YHWHIS LIGHT is insufficient here because the use of the Hiphil verbal form in-

dicates that YHWH generates the light being referenced; but, as I have already mentioned, it

can be clearly demonstrated from the use of the lexeme רוא that the ancient Israelites under- stood that physical light was not a self-generating substance. Therefore, I propose that the formulation of the metaphor in the personal domain should be changed from YHWHIS LIGHT

to YHWHIS SELF-GENERATING LIGHT. Interestingly, this change suggests two levels of incon-

gruity in the metaphor itself: not only is there some kind of dissimilarity between the vehicle concept (SELF-GENERATING LIGHT) and the target concept (YHWH), as is true of all kinds of

metaphors; but there is a discontinuity regarding the vehicle concept itself, because light does not self-generate in the physical world. However, the concept of self-generating light is not of itself contradictory, but rather the melding together of the two discontinuous concepts "self-generating" and "light". It is worthy of note that these two concepts are grammatically dissimilar––one is a verbal concept, the other a nominal concept.

In the ancient Israelite conceptual world, not only does YHWH generate personal light

as the concept is utilized as a structural metaphor in the personal domain, but also as the con- cept is used as a primary metaphor in the personal domain. As discussed already, the OT af- firms that YHWH generates the human personal life which is conceptualized as light in the an-

cient Israelite cognitive environment.

׃רוֹ ֽא־ה ֶא ְר ִנ ֗ךָ ְרוֹא ְ֝בּ םי֑ ִיּ ַח רוֹ ֣ק ְמ ךָ ְמּ ִ֭ע־י ֽ ִכּ

For with you is a fountain of life; by your light we see light. [Psa 36:10]

There are a number of exegetical considerations in this short stanza, especially the specific nature and meaning of the prepositions ם ִע ("with") and ְבּ ("by"). However, the primary hermeneutical question is whether the concept of YHWH's "light" is simply a metaphorical ref-

erence to life or whether an additional conceptualization of metaphysical light is in view here. Regardless of how one answers these questions, the grammatical meaning paired with the context is clear that the prepositional phrase ךָ ְרוֹא ְבּ ("in/by your light") refers to light (whether metaphorical or metaphysical) which comes from YHWH himself, as in Psa 118:27.

׃ה ֽ ֶא ָר ֵי ךְ ִי ֥ ַל ָע וֹ ֖דוֹב ְכוּ ה ָ֔וה ְי ח ֣ ַר ְז ִי ֙ךְ ִי ַ֙ל ָע ְו םי ֑ ִמּ ֻא ְל ל ֖ ֶפ ָר ֲע ַו ץ ֶר ֶ֔א־ה ֶסּ ַכ ְי ֙ךְ ֶשׁ ֹ֙ח ַה ה֤ ֵנּ ִה־י ֽ ִכּ ׃ךְ ֽ ֵח ְר ַז הּ ַג ֹ֥נ ְל םי ֖ ִכ ָל ְמוּ ךְ ֑ ֵרוֹא ְל ם֖ ִיוֹג וּ ֥כ ְל ָה ְו

Arise, shine, for your light has appeared, and the glory of YHWH has risen over you.

For behold! darkness covers the earth, and thick darkness the peoples; but over you YHWH is rising, and his glory over you is being seen.

And nations will come to your light,

and kings to the brightness of your dawn. [Isa 60:1-3]

As with Psa 36:10, this is an extremely significant passage in regard to the nature of the con- ceptual relationship between YHWH and light in the OT. I will wait until Chapter 7 to delve

deeply into the exegesis of this passage; for now, I only wish to consider the rare use of the Qal stem––an imperative!––for the verb רוֹא in v.1. If the concept of light here refers to inner personal life, as I argue, then Isa 60:1 presents further corroborating evidence for the primary metaphor LIFEIS LIGHT in the ancient Israelite conceptual world––and specifically, that this

conceptualized "light" is sourced in YHWH (Goldingay 2014:253-254). This is because the

Qal stem of the verb רוֹא in BH is consistently used, not in reference to the transitive genera- tion of light from a light source, but rather to the intransitive brightening action of light itself. The linguistic construal is completely consistent. If this command were addressed to YHWH

as the source of personal life (conceptualized as light), then the reader would expect to find a Hiphil verb in this place. But the verb is not Hiphil; it is Qal, as would be expected because the command is addressed to the personified city of Jerusalem, who is passively being vivi- fied (conceptualized as "being illuminated") by YHWH, the source of life.

2.3.3c. YHWH and light in the metaphysical domain. There are two passages in the