Yini iTappuach?

I ‘I-Tappuach‘ (I-apula lesiHeberu) kubhekiselwa kuso ngokuqondile ngokuthi isithelo noma isihlahla 6 izikhathi eTestamenteni elidala; kusukela ngesikhathi sikaSolomoni; ne- 4 okukhulunywa ngakho esiHlabelelweni sikaSolomoni, eyodwa kuZaga nenye kuJoweli. Nokho, kufanele futhi kuqashelwe ukuthi kunamagama ezindawo amaningana avela ngesikhathi soFuduko okungenzeka ahlotshaniswe nalesi sithelo.: ‘I-Tappuach‘ (Joshua 12:17, 15:34, 16:8 & 17:8), ‘I-Beth-Tappuach‘ (Indlu ye ‘I-Tappuach', Joshua 15:53) futhi ‘I-En-Tappuach‘ (Intwasahlobo ye ‘I-Tappuach', Joshua 17:7). Ngokuvamile lihunyushwa ngokuthi ‘Apple.’ Kodwa, njengoba i-Jewish Encyclopedia ivuma, ‘Mayelana nokunemba kokuhunyushwa kwe “i-appuaḦ” kunomehluko omkhulu phakathi kwezazi zezitshalo nezazi zezilimi.’¹

Phakathi kwa- 2012 Ngabhala incwadi, ‘Waguqulwa Uthando (Indaba YesiHlabelelo SeziHlabelelo),’ lapho ngifake khona ukuhunyushwa kweNgoma, ehumusha leli gama ngokuthi ‘ibhilikosi.’ Kodwa, ohlelweni lokulungiselela ukubukeza okusha, Ngazibuza ukuthi ngabe ngincengeke kalula yini futhi kufanele ngivele ngiyibize ngokuthi 'i-tappuach,’ ukukhombisa ukungabaza okuqhubekayo mayelana nokuthi ingubani ngempela. Ekugcineni nganquma ukuthi kufanele ngihlole kabusha ubufakazi bakamuva obutholakalayo ngaphambi kokuthatha isinqumo.

Kungani Kungabi I-apula?

'I-apula’ bekuyincazelo eqondwa ngokujwayelekile yokuthi ‘i-tappach‘ ngesiHebheru kusukela ngesikhathi seMishnaic (10-220Isikhangiso), lapho amasiko adluliselwa ngomlomo wabaFarisi kusukela esikhathini sesibili (futhi okokugcina) ithempeli lalilungiswa. Kodwa incazelo yalo ngaphambi kwalokhu iyangabaza kakhulu. Izinkinga eziyinhloko yilezi:

• Lokho esikubiza ngokuthi ‘ama-apula’ izinhlobo ezifuywayo ezitholakala ekuhlanganiseni kwezinhlobo zezilwane, UMalus Sieversii (eyavela ezindaweni ezipholile zase-Asia Ephakathi) nezinhlobo eziningana crabapple zasendle. Kungowokuqala, plus yayo yesimanje, izilinganiso ezinosayizi ofanayo nezinomumo ofanayo, eyaziwa namuhla ngokuthi ‘i-tappach.’ Kodwa lokhu akuhambisani nokushisa kwama-Israyeli, isimo sezulu esomile. Nakuba ezikhathini zanamuhla kuye kwenzeka ukuzalanisa izinhlobo eziningi ezibekezelela ukushisa, abukho ubufakazi bokutshalwa ngempumelelo kwa-Israyeli ngesikhathi seTestamente Elidala. Ngempela, njengoba sekwephuzile 1867, ICanon H.B. U-Tristram ubeke amazwana: “Futhi ngeke 'tappach’ kube Apple; ngoba nakuba leso sithelo silinywa ngempumelelo ezindaweni eziphakeme zaseLebanoni, ngaphandle kwemingcele yeZwe eliNgcwele, nokho abukho ezweni ngokwalo. Bangu, impela, izihlahla ezimbalwa ezingadini Jaffa, kodwa abaphumeleli, futhi ube nosizi, izithelo zokhuni; futhi mhlawumbe kungase kube khona e-Askeloni. Kodwa lokho ababhali bamaNgisi nabaseMelika abaye bakubiza ngokuthi ‘i-Apple’ ngempela iQuince. Isimo sezulu sishisa kakhulu esihlahleni sethu sama-apula.”²
• Ama-crabapples asendle, engatholakala kwa-Israyeli, mancane kakhulu futhi awamnandi kakhulu, ngesakhiwo sokhuni. Kodwa izazi zeMishnaic, owabhala amasiko amaJuda adluliselwa ngomlomo ngesikhathi seThempeli Lesibili, kubhekiselwa kuzo esebenzisa amagama ahlukene; nakuba babebaqaphela ‘njengabafana,’ ngandlela thize, kwe ‘i-tappach'.
• Nokho, Igama lesiHeberu ngokwalo kucatshangwa ukuthi livela egameni elisho ‘ukushaya noma ukuhogela’ noma kusuka kweyodwa incazelo ‘ukuvuvukala noma ukuba yindilinga.’ Kanjalo, bekungaba igama elichazayo lanoma yisiphi isithelo esifana ne-apula. Ngokuqondene, Kuyaziwa ukuthi igama lesi-Arabhu elifana nalo, ‘okukhulu,’ lalisetshenziswa ngomqondo onjalo ezinhlobonhlobo zezithelo.³ Ngokunjalo negama lesiNgisi elithi ‘apula’ (kanye nenani elilinganayo kwezinye izilimi) yasetshenziswa kwaze kwaba sekhulwini le-17 ngomqondo ovamile wanoma yisiphi isithelo ngaphandle kwamajikijolo.
• I-apula akusona neze isithelo kuphela esishiwo emibhalweni yakamuva yamaJuda, njengeMishnah, lapho kunokungabaza khona ngamagama abo okuqala eBhayibheli. Izizathu ezingaba khona zalokhu kudideka kuzoxoxwa ngakho kamuva.

Izici ze-Tappuach.

Izici ezilandelayo ze-tappuach yeBhayibheli zingatholakala ezikhonjweni zeBhayibheli:

• Izindawo zokuhlala e-Joshua. Uma lezi kuyizinkomba ze-'tappach,’ bese kubonakala sengathi lalikhona, futhi yaziwa kwa-Israyeli ngalelo gama, kusukela ngaphambi kwesikhathi soFuduko. Nokho, usebenzisa igama ukucacisa izindawo ezithile, kusikisela ukuba khona kwabo, ngaleso sikhathi, ibingajwayelekile ngandlela thize.
• Song 2:3. Njengoba i i-tappach phakathi kwemithi yehlathi, unjalo othandiweyo wami phakathi kwamadodana. Ngahlala phansi emthunzini wakhe ngentokozo enkulu, isithelo sakhe sasimnandi emlonyeni wami.
  Igqama njengehlukile kwezinye izihlahla. Lokhu kungase kubonise ukuthi, ngesikhathi sikaSolomoni kwakuyinto eyivelakancane: kodwa yaziwa ngokwanele ukuze isiqhathaniso siqondwe kalula. Kuyaphawuleka futhi ngokunikeza umthunzi ojulile ovela elangeni nokuba nesithelo esinambitheka kamnandi.
• Song 2:5. Ngiqinise ngezithelo zomvini omisiwe, ngiqabule nge ama-tappachs; Ngoba ngiphelelwa uthando.
  Lapho uzizwa uphelelwa amandla, ukudla lesi sithelo kusiza umuntu ukuba azizwe ephumule futhi evuselelwe amandla.
• Song 7:8. ngithe, “Ngizokhwela entendeni yesandla. ngiyakubamba izithelo zawo.” Amabele akho mawabe njengamahlukuzo omvini, iphunga lokuphefumula kwakho njenge ama-tappachs, Sthandwa.
  Isithelo sinephunga elihehayo.
• Song 8:5. Ubani lo okhuphuka ehlane, encike kusithandwa sakhe? Ngaphansi kwe- i-tappach ngikuvuse. Lapho unyoko wakumithisa. bheka, wayemihelo, wakuzala;.
  Kubonakala kunokuhlotshaniswa okukhethekile nokwenza uthando, ukubeletha noma ezinye izikhathi ezimnandi.
• Prov 25:11. Igama elikhulunywa ngokufanele lifana ama-tappachs zegolide ezisekelweni zesiliva.
  Ibonakala inombala osagolide uma isezingeni eliphezulu. Kungani ‘izilungiselelo zesiliva’?
• Joel 1:12. Umvini womile, ikhiwane labuna; ihalananda, nentende yesandla, kanye ne i-tappach, yebo yonke imithi yasendle ibunile; ngokuba intokozo iphelile kubantwana babantu.
  Ngalesi sikhathi (ezinye 200 iminyaka ngemva kukaSolomoni) kubonakala kuwumthombo omkhulu wokudla nokwethenjelwa okuvamile.

Uma kungenjalo i-Apple - What?

Ngaphandle kwe-Apple, kuphakanyiswe abanye abathathu abaqokiwe:

• I-Citron. IsiHebheru sesimanje se-citron sithi etrog ‘etrog.’ Ihlukaniswa ne i-tappach e I-Mishnah Ma’asrot i.4. Inephunga elimnandi le-citrus futhi inokusetshenziswa kokwelapha nokuxosha izinambuzane: kodwa akubhekwa njengokufanelekile ukudla okuluhlaza. Ngempela, okunye kokusetshenziswa kwayo, lapho ixutshwe newayini, kwakuwukubangela ukuhlanza uma kugwinywe ubuthi. Isici esiphawuleka kakhulu ukuthi isihlahla esifanayo singathela izimbali nezithelo ngezigaba ezihluke ngokuphelele zokuthuthuka cishe nganoma yisiphi isikhathi sonyaka.. Ekuqaleni wayengowokuzalwa eNdiya, kuye kwakhethwa ngezindlela eziningi, kuhlanganise nolamula, ama-lime nama-grapefruits bese uwela ne-mandarin (umdabu waseShayina wohlobo olufanayo) ukukhiqiza amawolintshi.
  I-citron akukho lapho ichazwa khona ngokucacile eBhayibhelini; futhi kwathiwa u-Alexander Omkhulu walethwa endaweni yaseMedithera, maqondana 6 emakhulwini eminyaka ngemva kukaSolomoni. Kodwa ukumbiwa kwengadi yesigodlo sasePheresiya eRamat Rachel, IJuda, amarekhodi okuthola impova ye-citron eshumekwe kusimende esukela ekhulwini lesihlanu kuya kwelesine BC⁴.
  Kusukela ngesikhathi sethempeli lesibili bekulokhu kufundiswa ngokwesiko ukuthi i-citron ‘yayiyisithelo (we) umuthi hada‘ eyayizosetshenziswa emikhosini yeSukkot Lev 23:40. NgesiHebheru sasendulo, ‘hada‘ kwakusho 'kuhle': nakuba ekusetshenzisweni kwanamuhla kuqondwa ngokuthi 'i-citrus'. Kodwa nini Neh 8:14-17 ichaza ukuvuselelwa kweSukkot (okuyinto ngokusobala eyaphela ngemva kokufa kukaMose noJoshuwa), i-citron ayikho ku-akhawunti ngokuphawulekayo. Kuye kwasikiselwa nokuthi kwakuyisihlahla esathela isithelo esenqatshelwe ensimini yase-Edene. Kodwa njengoba abukho obunye ubufakazi obuphathekayo banoma iziphi izazi zezitshalo ngokuvamile banombono wokuthi yaqala ukungeniswa kwa-Israyeli njengohlobo olungavamile yizithunjwa ezingamaJuda ezazibuya eBhabhiloni., noma ababusi bawo basePheresiya, futhi kamuva samukelwa njengesibonelo esihle ‘sesithelo somuthi omuhle kakhulu.’ Lokhu kwenza i-citron ibe nokungabaza ngezizathu zakho kokubili idethi nokuqina.
• Quince. IsiHebheru sesimanje sequince sithi פריש ‘isifunda.’ Ihlukaniswa ne i-tappach e I-Mishnah Ma'asrot, (evela ku-i.3 esikhundleni sokuthi i.4) futhi kusukela ku-crabapple phakathi Mishna Oktzin i.6. Kwakuvame ukucatshangwa ukuthi i-quince yayidabuka endaweni yaseMedithera: kodwa ucwaningo lwakamuva luphakamisa ukuthi luvela endaweni yaseNtshonalanga ye-Asia, I-Azerbaijan, igalikuni, Georgia, N. I-Iran ne-Afghanistan. Yayihlotshaniswa nonkulunkulukazi wothando wamaGreki, I-Aphrodite, inkolo yawo ingalandelelwa emuva enkolweni yamaSumeri yase-Inanna. Nokho, le nhlangano ibonakala isuselwe enkondlweni kaCallamicus, eyabhalwa ngekhulu lesi-3 BC. Izikhombo kuyiMishna ziwubufakazi bokuqala obaziwayo bokuba khona kwayo kwa-Israyeli: kodwa liyachuma lapho futhi kungenzeka ukuthi libe ngokwemvelo ngaphambi kwalesi sikhathi.
  Uma sesivuthiwe, iquince inombala osagolide-ophuzi futhi inephunga elimnandi. Ngokubukeka, lifana kakhulu nehhabhula, nakuba ijwayele ukumise okwepheya, futhi bekude laba ababili badideka kalula. Kodwa ukunambitheka kumuncu kakhulu; futhi, njenge-citron, akubhekwa njengokufanelekile ukudla okuluhlaza. Kodwa-ke yenza ama-jellies amahle futhi alondoloze, futhi enye incazelo yegama layo ithi ‘iyasakazeka.’ Ngaphandle kokunambitheka kwayo lapho iluhlaza, i-quince ibukeka njengekhandidethi elithembisayo. Ku-an 1890 isihloko uMfu. W. UHoughton wakuphikisa kakhulu lokhu, ephakamisa ukuthi incazelo ye ‘i-tappach‘ ngokuthi ‘umnandi ekunambitheni’ ingase isho ubumnandi ngomqondo waseMpumalanga, “mhlawumbe hhayi kuphela ngenxa yejusi ye-asidi yesithelo, kodwa ngenxa yokuhlotshaniswa kwayo nobungane nothando.”⁵ UHoughton ubuye akhulume ngesimangalo sokuthi iquince ‘yethulwa isuka eKrethe yangena eGrisi nase-Italy cishe maphakathi nekhulu lesikhombisa nelesithupha B.C.)': kodwa ngaphandle kokubeka umthombo wakhe. Nokho, noma ngabe kulungile, ayisitsheli ukuthi iquince yayikwa-Israyeli ngesikhathi sikaSolomoni, eminyakeni engamakhulu ambalwa ngaphambili.
• Ibhilikosi. NgesiHebheru sanamuhla ibhilikosi laziwa ngokuthi משמש ‘imishmish‘ – igama elisuselwa kwelamaKaledi; nakuba i-Jewish Encyclopaedia ibiza kanjalo ‘i-appanuth.’ Lokhu manje sekwamukelwa njengokuvela e-Asia Ephakathi, emngceleni weChina: kodwa ngaphambili kwakucatshangwa ukuthi uvela e-Armenia, lapho kutholwe khona imbewu yamabhilikosi ekumbiweni okwandulela iNkathi Yethusi. Zichichima kwa-Israyeli wanamuhla: kodwa usuku lwabo lokuqala alwaziwa. Nokho, Alexander Omkhulu (356Ngo-323 ngaphambi kokuzalwa kukaKristu) utuswa ngokuzethula eGreece ngokuthi “amaPlums ase-Armenia”; osekwenze abaningi baphetha ngokuthi abafikanga kwa-Israyeli kwaze kwaba ngemva kwesikhathi sikaSolomoni. Kodwa mayelana nabanye, ake ngiphinde ngicaphune kuCanon Tristram⁶ …
  ‘Ibhilikosi laziwa ngokuthi lidabuka ezweni elingumakhelwane i-Armenia, ngakho-ke mhlawumbe wethulwa ekuqaleni koMvini, eyayisuka ezifundeni ezifanayo, futhi ngokuqinisekile akayena owomdabu wasePalestine. Kodwa yonke indawo i-Apricot ivamile. Mhlawumbe kunjalo, ngaphandle kokukodwa kwe-Fig, isithelo esichichima kakhulu sezwe … futhi ithela izithelo ezinhle kakhulu. Izikhathi eziningi siye sagxumeka amatende ethu emthunzini wawo, futhi sendlala okhaphethi bethu ngokuvikelekile emisebeni yelanga… Ngeke kube khona isithelo esinephunga elimnandi ukwedlula Ibhilikosi; futhi yisiphi isithelo esingafanelana kangcono ne-epithet kaSolomoni, “ama-apula egolide ezitsheni zesiliva,” kunalesi sithelo segolide, njengoba amagatsha awo egoba ngaphansi kwesisindo ekumisweni kwawo kokukhanya, kodwa amahlamvu aphaphatheka?’
  Ibhilikosi linezinye izici ezilivuna. Isithelo sinothe ngoshukela wemvelo, ukwenza kube kunambitheka okumnandi kanye nokudla okunamandla okuhle kakhulu (Song 2:3,5). IsiHlabelelo SeziHlabelelo sibonakala siqoshwa entwasahlobo: futhi ibhilikosi lingesinye sezithelo zokuqala, ukuvuthwa ngasekupheleni kwentwasahlobo (igama lesiNgisi, 'ibhilikosi’ livela kwelesiLatini, ‘ukunganaki,’ incazelo, “zivuthwe ngokushesha”). Futhi ukuvunwa kwamabhilikosi akuqali nje kuphela - bekubuye kudume ngokufushane; namabhilikosi amaningi aphenduka amafinyila phakathi nosuku lokukha. Lokhu kwaveza inkulumo yesi-Arabhu, ‘I-bukra iqukethe i-mishmish‘ (‘kusasa emabhilikosi’); okusho ngokuyisisekelo, “Khohlwa! Ngeke kwenzeke!” Ngakho-ke, uphawu oluhlukile lwamabhilikosi avuthiwe yithuba elihle, akufanele uphuthelwe; ukuboleka okungaba ngokubaluleka okwengeziwe kumareferensi aku Song 2:3 & 8:5.

Udaba Olunameva Losuku

Kokubili i-Quince ne-Apricot ibukeka njengabantu abahle. Ibhilikosi nakanjani linenzuzo ekubukekeni okujwayelekile kanye nokunambitheka: kodwa endabeni yokuthi bayaziwa noma cha kwa-Israyeli ngesikhathi sikaSolomoni, asikwazi ukufuna ubufakazi obuphathekayo bako kokubili; ngakho-ke kufanele siqhubeke ngesisekelo samathuba.

Izingcaphuno ze-Mishna

Ngokuchitha ‘i-apula’ njengokuhunyushwa okuhlosiwe kwe ‘i-tappach‘ eTestamenteni Elidala (kuyilapho ngesikhathi esifanayo ivuma lokhu njengencazelo yayo yesiHeberu yesimanje) siyavuma ukuthi kungenzeka ukuthi izinkomba ‘i-tappach‘ kuyiMishna ingase isho noma ‘i-apula’ noma yisiphi isithelo esicabanga ukuthi singaba ngowokuqala walelo gama. Imithombo ekhethelwe ukuhlolwa nguMishna Ma’azrot (Okweshumi), ekhuluma ngemithetho ephathelene nokweshumi okufanele kukhokhwe kumaLevi, Mishnah Oktzin (Iziqu), edingida izindlela ezichaza ukungcola kweziqu neziqu kanye noMishnah Kilayim (Kwezinhlobo Ezimbili), echaza izilwane ezithile, izitshalo nezinto ezazingavunyelwe ukuthi zixutshwe, kuxhunyelelwe noma kuhlanganiswe. IMishna yabhalwa ngomlomo phakathi nenkathi yeMishnaic noma yamaTannaitic (phakathi 10 futhi 220 Isikhangiso) ukuze kucaciswe futhi kugcinwe amasiko orabi asukela esikhathini seThempeli Lesibili (536 BC - 70 Isikhangiso) futhi bazibophezele ekubhaleni phakathi 190 futhi 230 Isikhangiso.

Kufanele kuqashelwe ngokukhethekile izimo lapho amagama esithelo eqhathaniswa ngamabomu, kuqhathaniswa noma kusetshenziswe eduze, kanye nanoma yimiphi eminye imikhondo mayelana nokuma noma isimo sesithelo okuxoxwa ngaso. Futhi, ukuvela noma ukungaveli kwegama kuleso sikhundla kuyiMishna kusitshelani ngokubaluleka kwalo ngaleso sikhathi??

I-Quince entsha ‘isifunda.’

IsiHebheru sanamuhla ‘isifunda,’ iqanjwe ngokusobala ku I-Mishnah Ma'asrot, lapho ibhalwe khona ku-i.3 njengethathwa njengenesibopho sokukhipha okweshumi lapho isikhumba sayo siba bushelelezi. (Iquince engavuthiwe ngokuvamile inesikhumba esifiphele.) Inkinga ukuthi i i-tappach ibalwe evesini elilandelayo (i.4) njengesibopho sokukhipha okweshumi noma kuqoqwe ekuqaleni noma ezigabeni zakamuva zokuvuthwa. Lokhu kubonakala kungenakwenzeka kakhulu uma i-tappach futhi isifunda zaziyisithelo sinye! I isifunda kuyakhulunywa futhi ku Mishna Oktzin i.6; lapho isiqu saso sithathwa ngokufana nalezo zamapheya nama-crabapples (okulungile ngokokwakheka kwe-quince): kodwa i i-tappach akukho ohlwini. Ngakho uma i-quince injalo -I a i-tappach khona-ke zombili lezi zikhombo ezingenhla zichazwa kalula. Kodwa phawula lokho, uma ama-apula ayevamile kwa-Israyeli ngalesi sikhathi futhi i-tappach kwakuyigama labo abavamile, bese kuba nzima ukuthethelela ukungafakwa kwayo ohlwini lwezithelo ezineziqu ezifanayo ezibhalwe ku-Mishna Oktzin i.6.

Kodwa Mishnah Kilayim i. 4 wethula kancane iphazili - ngokusobala echaza a i-tappach njenge-crabapple; nokho kwakudingeka agcinwe ehlukene nabo. I-quince ibukeka njengenkulu, i-apula elimise okwepheya kancane; ngakho kukhona ukufana okuqondile phakathi kwabo nama-crabapples: kodwa isixwayiso ngokumelene ne-admixture singenza umqondo ongcono uma ‘i-tappach‘ zahunyushwa lapha ngokuthi ‘apula,’ njengoba ama-quinces awahlanganisi futhi awaxhumi nama-apula noma kunjalo.⁷ Ngakho, sikhumbula ukuthi ama-apula atshaliwe cishe ayetholakala kwamanye amazwe angomakhelwane ngalesi sikhathi nokuthi ukushintsha kwamagama kungase kwenzeke ezimweni ezihlukene., kungase kube nengqondo ukuphikisa lokho ‘i-tappach‘ kufanele ihunyushwe ngokuthi ‘i-apula’ kulesi sibonelo.

Yini esingakuqinisekisa nokho, kusukela emininingwaneni ye-anatomical enikeziwe, ukuthi i-Quince yayaziwa kakhulu orabi ngalesi sikhathi.

Ibhilikosi ‘imishmish‘

Ngokwesinye isandla, okubalulekile ngebhilikosi ukuthi alibhekiselwanga ngegama layo lesimanje elithi ‘imishmish‘ kunoma iyiphi iMishnah engenhla. Bangu 3 izincazelo ezingenzeka:

1. ORabi bangaleso sikhathi babengazi. Uma kunjalo, angeke kube yi i-tappach.
2. Kwakwaziwa; kodwa kucatshangelwe ukuthi kuhlanganiswe ngokwanele yizibonelo ezithile kanye nezitatimende ezijwayelekile kakhulu engxenyeni esele yale mibhalo.. Lokhu kungenzeka: kepha uma bekuyisithelo esivamile kwa-Israyeli, kubonakala kuyamangaza.
3. Kuyakhulunywa; kodwa ngegama layo lokuqala – le khasi i-tappach. Ukube bekunjalo, ingabe ikhona incazelo egculisayo ngokuvela kwaleli gama ku-Mishnah Ma’asrot i.4 kodwa hhayi ku-Mishna Oktzin i.6? Yebo, nakhu: amabhilikosi angaqoqwa ngisho noma esevuthiwe kakhulu futhi omiswe elangeni ukuze agcinwe isikhathi eside; ngaleyo ndlela uthethelela ‘ukuqala noma sekwephuzile’ umgomo. Futhi amabhilikosi abanaso isiqu lapho evunwa; echaza ukushiywa kwayo ku-Mishna Oktzin.

Kodwa futhi Mishnah Kilayim i. 4 iveza inkinga - amabhilikosi nama-crabapples ahluke ngokusobala. Ngakho, kulokhu sizophoqeleka ukuthi siphinde sikwamukele lokho ‘i-tappach‘ kwakuyisibonelo sokuqala sencazelo yalo yesimanje, noma okunye ukuthi ireferensi 'ku-crabapple’ yona ngokwayo ihunyushwe ngokungeyikho. Lokhu kungaba njalo; kusukela igama elisetshenziswe elithi ‘crabapple’ ayihambisani nokusetshenziswa kwesiHeberu sanamuhla; esikhundleni salokho kubonakala kuncane kakhulu kwesi-Aramu, incazelo ‘i-apula elincane.’

Ukukala Izindlela Ezihlukile

Ukwamukela noma iyiphi enye indlela kusiphoqa ukuthi sibhekane nethuba lokuthi amagama ajwayelekile ezithelo ayeshintsha ngalesi sikhathi. Ngokusungulwa kwezithelo ezingaziwa ngaphambilini kanye nezimila ezintsha sezivame kakhulu ngalesi sikhathi sokwanda kohwebo lwamazwe ngamazwe, izinguquko zamagama ezinjalo zingenzeka ngempela. Kodwa-ke ukuba namagama amabili ahlukene asetshenziselwa i-quince emavesini amabili alandelanayo kubonakala kungenakwenzeka kakhulu kunokuba nezincazelo ezindala nezintsha ze-'tappuach.’ ezincwadini ezimbili ezahlukene. Ngakho, naphezu kokuqinisekisa ukuba khona kwayo ngaleso sikhathi, icala le-quince libonakala libuthakathaka. Ngokwesinye isandla, ukuthi ibhilikosi lingase libe namandla - nxa kungaboniswa ukuthi kunesizathu esihle sokukholelwa ukuthi ngawunjalo eyaziwa kwa-Israyeli ngesikhathi sikaSolomoni futhi kwakungase kwaziwa orabi ngegama layo lokuqala.

Ibhilikosi Lafika Kanjani Futhi Nini Kwa-Israyeli?

Nakuba amabhilikosi kwaziwa ukuthi ayekhona kudala ngaphambi kukaSolomoni e-Armenia, maqondana 800 amamayela ukuya enyakatho-mpumalanga, ukufinyelela bekunzima. Izindlela zokuhweba eziyinhloko zakwa-Israyeli zazigudle I-Crescent Evundile ukuhlanganisa iGibhithe neMesophothamiya. Kodwa i-Armenia yayiphakathi kwezintaba ezisenyakatho, phakathi koLwandle Olumnyama nolweCaspian. Enyakatho yalezi zilwandle indawo ebanzi ye-Steppes enwetshwe phakathi kogu olusenyakatho-ntshonalanga yoLwandle Olumnyama nePacific., enyakatho yeChina. Laba kwakuhlalwa izizwe eziyimizulane ezulazulayo futhi bakha indlela yemvelo yohwebo lwaseMpumalanga-Ntshonalanga, ebizwa ngokuthi yi- ‘Umzila we-Steppe'. Kodwa izintaba zase-Armenia naseCaucuses zaziyisithiyo ekuhwebeni kweNyakatho neNingizimu; kangangokuthi i-Armenia ibonakala ingenabo ubuhlobo obuncane no-Israyeli emakhulwini eminyaka ngaphambi noma ngemva kokubusa kukaSolomoni.. Kungani, ke, ingabe ukhona ofuna ukuhwebelana ngamabhilikosi no-Israyeli?

Amabhilikosi Omisiwe – i-Nomad's Lunch Box

Njengoba kuphawulwe kafushane engxoxweni yethu yeMishna, amabhilikosi ayenempahla eyodwa ekhethekile eyayiwenza abe usizo ngokukhethekile kubahwebi abayimizulane; zaziyomiswa kalula elangeni, ukunciphisa isisindo sabo futhi ukukhiqiza a bagxile kakhulu, ukudla okumnandi nokuqinile okunamandla.⁸ Lokhu kwabenza bakufanelekela ukuphatha njengesabelo somuntu siqu kunoma yiluphi uhambo olude. Lesi sici sebhilikosi bekuzodingeka ukuthi sitholwe futhi sisetshenziswe kusenesikhathi ekulinyweni kwalo - noma nangaphambi kwalokho.. Njengoba sekushiwo, Isikhathi samabhilikosi sisekuqaleni futhi sifushane. Ama-Gluts ajwayelekile; umhlabathi ugcwele izithelo eziwile. Emthunzini, ngokushesha bagcina befana namakhowe anyathelwe phansi: kodwa ohlangothini lwesihlahla olubheke ilanga, njengama-apricot omisiwe enziwe ngomumo. Futhi, kunjalo, le ndawo yayingeyona nje inzuzo kubahambi; kwabenza baba usizo njengezitolo zasebusika. Ngakho akunzima ukubona ukuthi umhwebi oyimizulane angaba kanjani ‘inkulumo emnandi’ abantu ukuthi bahwebe ngedlanzana lamatshe amabhilikosi ngesithembiso sesivuno esiyinala esizayo. Ngakho-ke lesi sithelo besingahle sihlakazeke kalula emigwaqweni yohwebo ye-nomad - ikakhulukazi eduze nezindawo zokuchelela ezizithandayo.; okungabangela uku i-tappach-amagama ezindawo ahlobene ashiwo ngaphambilini.

Izindlela Ezimbili Zokuhlakazeka

Eminyakeni yamuva nje kuye kwasetshenziswa kakhulu ukuhlaziywa kwe-DNA ukuze kwembulwe umlando wofuzo kanye nendawo yezitshalo nezilwane.. NgoMeyi 2020 funda⁹ yokusatshalaliswa komhlaba wonke kwezinhlobo zamabhilikosi kwaveza ubufakazi obunamandla kakhulu bokuthi, kulandela ukwethulwa kwebhilikosi kulokho ucwaningo olukubiza ngokuthi ‘i-Irano-Caucasian’ isifunda (okuhlanganisa ne-Armenia), ukuhlakazeka kwawo okuqhubekayo ngasentshonalanga ukusuka lapho kwalandela imizila emibili ehluke ngokugqamile. Enye yazo yaqale yaya eningizimu eGibhithe futhi kamuva yaya ngasentshonalanga, ngasogwini oluseningizimu yeMedithera eNyakatho Afrika; omunye wagijima ebheke eTurkey, IGreece nasentshonalanga eduze nogu olusenyakatho yeMedithera eYurophu. Lo mzila wakamuva uhambisana nemibiko yomlando yokwethulwa kwebhilikosi eGreece ngo Alexander Omkhulu kanye nentuthuko eyandulelayo yamaPheresiya ‘Umgwaqo waseRoyal‘ umzila wokuhweba. Kodwa kuthiwani ngomzila wokusabalalisa oseningizimu-ntshonalanga, eyayizadabula koIsrayeli? Ukubuka i imephu yokuhlakazeka kusukela kulolu cwaningo olungenhla, kubonakala kungenakwenzeka ukuthi lezi zinhlobo ezimbili zokuhlakazeka zinephuzu elifanayo lemvelaphi endaweni kanye nesikhathi, njengoba izakhi zofuzo zabantu zihluke kakhulu. Ngakho-ke kwenzeka nini futhi kungani ukusakazeka kweningizimu-ntshonalanga kwenzeka?

Ukuhwebelana Kwamahhashi

Ihhashi kukholakala ukuthi laqalwa ukufuywa e-Steppes of Central Asia. Kodwa ngokuvamile kuphakanyiswa ukuthi Hyksos, owaba ababusi baseGibhithe ngesikhathi esibizwa ngokuthi iNkathi Yesibili Ephakathi, kwavela kuLevant (eSiriya) futhi balethe ihhashi nenqola eGibithe njengezikhali zokulwa. Ngesikhathi sokuFuduka kwamaJuda eGibhithe, iBhayibheli likhuluma ngezinqola ezidonswa ngamahhashi zaseGibhithe ezazivaleleke futhi zigcwele amanzi phakathi nokujaha ama-Israyeli. (Exodus 15:1-4); nakwezinye izizwe zamaKhanani ezazinamandla kakhulu kunama-Israyeli ngoba ‘zazinezinqola zensimbi’ (Joshua 17:16-18; Judges 1:19).

Ngisho nasenkathini yokuqala, amanani amahhashi ahileleke emabuthweni ahlukahlukene ancintisanayo ayemaningi. (Phakathi kwa- Judges 4:3 sitshelwa ukuthi impi yenkosi yaseKhanani yayihlanganisa 900 izinqola.) Kodwa lezi zazithathwaphi? A 2012 isifundo sofuzo¹⁰ uphetha ngokuthi kungenzeka kube nemicimbi eminingi yokufuywa kwasekhaya endaweni yase-Steppe: kodwa futhi nokuthi amahhashi afuywayo ayevame ukukhwelana nezinsikazi zasendle. Ababhali bocwaningo basikisela ukuthi lo mkhuba wakamuva kungenzeka ukuthi wawungenxa yamazinga aphansi okukhulelwa kwezimbila ezifuywayo. Ngakho-ke, maningi amathuba okuthi, ngalesi sikhathi, kwakungase kube nokuhwebelana okuvamile ngamahhashi kusukela eSteppes kuya eningizimu, ngokusebenzisa i-Armenia neKhanani, ngaseGibhithe.

Nokho, ngesikhathi sikaSolomoni, siyafunda:

Amahhashi uSolomoni ayenawo akhishwa eGibithe; nabathengi benkosi bawamukela ngobuningi, ngamunye washayela ngentengo. Inqola yakhuphuka yaphuma eGibithe ngamashekeli angamakhulu ayisithupha esiliva, nehhashi ngekhulu namashumi ayisihlanu; kanjalo nakuwo wonke amakhosi amaHeti, nakumakhosi ase-Aramu, babakhipha ngendlela yabo. (1Kings 10:28-29)

Ngakho ngalesi sigaba ngokusobala uSolomoni wayehweba ngamahhashi nezinqola eziphuma eGibhithe naseSiriya.. Lokhu kukhomba ukuthi impumelelo, inqubo yokuziphilisa yokuzalanisa manje yayisisebenza eGibhithe. Ngenxa yalokho, kungenzeka ukuthi ukugeleza kwamahhashi eningizimu ukusuka e-Steppes kwakuzoncipha; kanye nayo nokugqugquzela ukuhwebelana kweNyakatho neNingizimu ne-Armenia. Ngakho-ke, isikhathi okungenzeka kakhulu sokuqala kokuhlakazeka kwamabhilikosi aseningizimu kungaba ngaphambi koFuduko lwamaJuda eGibhithe.. Ngokulandelana kwezikhathi, lokhu kuhambisana kahle nokukhulunywa ngakho ‘i-tappach‘ emagameni ezindawo encwadini kaJoshuwa.

Okuthakazayo, Ngemva kwalokho ngathola ukuthi uMfu. Houghton, ngenkathi bephikisana kakhulu ngeQuince, nokho uvumile ukuthi i-Apricot nayo ibingaba yimbangi enamandla; nokuthi yayingase yethulwe abahwebi bamahhashi abavela eTogarma, ‘enyakatho ekude’ (Ezekiel 27:14 & 38:6).¹¹ Nokho, ubonakala eshukunyiswa ukusekela iQuince ngokuthi yayingowokuzalwa eMedithera futhi ‘yaye yethulwa isuka eKrethe yangena eGreece nase-Italy cishe phakathi nekhulu lesikhombisa nelesithupha B.C.)’

Lingashintsha Kanjani Futhi Nini Igama?

Igama lesiHeberu lesimanje, Ibhilikosi 'mishmish', icishe ifane negama lesiKaledi, ‘mɨʃmɨʃʃa‘ (Isipelingi se-IPA)¹². Ngenxa yalokho, ukushintsha kusuka ‘i-tappach‘ ukuze ‘imishmish‘ ichazwa kalula. Lapho ukuhlasela kweBabiloni ekugcineni kuqeda ubukhosi bamaJuda, kwaba noquqaba lwabathunjwa abangamaJuda badingiselwa eKaledi; lapho bahlala khona 70 iminyaka ngaphambi kokuthi ekugcineni avunyelwe ukubuya. Ngakho-ke, ezizukulwaneni ezimbili ezigcwele abantu kwakuyodingeka bathenge futhi bathengise ezimakethe zendawo besebenzisa igama lamaKaledi, ‘imishmish'; ngakho ngesikhathi sokubuyela kwa-Israyeli kwakuyoba abambalwa kakhulu abake balisebenzisa njalo igama lesiHeberu lokuqala. Ngakho iqiniso lokuthi leli manje sekuyigama lesiHeberu elamukelwayo alimangalisi neze.

Okudinga incazelo eyengeziwe ukuthi kungani igama ‘imishmish‘ ayiveli kuyiMishna kanye nencazelo yokuqala ye ‘i-tappach‘ kubonakala sengathi ukhohliwe. Lapha, sinezingcindezi ezimbili ezingqubuzanayo. Umuntu angacabanga lokho, lapho oRabi bechaza imithetho yokudla phakathi nenkathi yethempeli lesibili, ngabe bayafuna, ngenxa yokucaca, ukusebenzisa isilulumagama esivamile sosuku lwabo. Kodwa ngakolunye uhlangothi, labo besizukulwane esidala ababeshisekela ukulondoloza ukholo nemibhalo yokhokho babo mhlawumbe babesazokhumbula incazelo yasekuqaleni yezinkomba zemibhalo ezikhuluma ngo ‘i-tappach‘ futhi ingase ifune ukukhuthaza ukubuyela esimeni samagama sendabuko.

Noma kunjalo, umuntu wayengakulindela lokho, njengoba isikhathi siqhubeka futhi izinkumbulo ziyanyamalala, bekungashiwo okuthile ukuze kucaciswe ukungezwani. Kodwa iminyaka ephakathi kokubuya kwabathunjwa nethempeli likaHerode kwakuyizikhathi zeziyaluyalu; kuhlanganise nokunqoba kuka-Alexander, ukushushiswa kuka-Antiochus Epiphanes, ukuhlubuka kwamaMaccabee nokuvuka kweRoma, ukubala amaphuzu avelele ambalwa. Futhi, kufanele kuqashelwe ukuthi ukusetshenziswa kwegama elithi ‘apula’ ukuchaza lokho okubonakala njengamabhilikosi kuye kwabangela izinkinga ezimbalwa kakhulu esikhathini esidlule 2 iminyaka eyinkulungwane. Ngisho ngaphandle kokwazi kahle ukuthi yini a ‘i-tappach‘ IS, kuselula impela ukuqonda izimiso zokweshumi nokungcola okuvela ezibonelweni ezinikeziwe. Ngakho mhlawumbe lokhu kukhohlwa kuyathethelelwa phela.

Ngaphezu kwalokho, ukuphumelela kuka-Alexander namaRoma kwaholela ekwandeni kokuhwebelana kwamazwe ngamazwe; ngezithelo zakwamanye amazwe kanye nezinhlobo ezintsha ezivame kakhulu. Nakanjani, lokhu bekungaba nomphumela wengcindezi ebheke ekumisweni kwamagama, hhayi kuphela izithelo nezinhlobonhlobo ezisanda kutholwa, kodwa nalezo ezikhona zichazwa ngezilimi ezahlukene. Sesikubonile kakade ukufana kwe-entymological phakathi kwesi-Arabhu ‘okukhulu‘ futhi ‘i-tappach'; kanye neqiniso lokuthi ‘okukhulu‘ ekuqaleni lalisetshenziswa njengegama elichazayo lezinhlobonhlobo zezithelo ezahlukene ngaphambi kokuthi ekugcineni lisetshenziswe ikakhulukazi e-apula. Ama-Arabhu ayebhekwa njengabahwebi: ngakho-ke kungenzeka ukuthi incazelo evamile ye ‘i-tappach‘ ngabe ishintshile ngokuhambisana nalokho kwe ‘okukhulu‘ ngalesi sikhathi.

Wenze ‘okungalungile’ Kusho 'Amabhilikosi Omisiwe'?

Ekugcineni, Ngithambekele ekucabangeni ukuthi kungase kube nesinye isizathu sokuthi kungani ‘imishmish‘ ayishintshi ‘i-tappach‘ kumaMishnas: incazelo yalo yasekuqaleni kungenzeka ukuthi bekuyitemu lobuchwepheshe, ebhekise ngqo ku zivuthwe ngokweqile noma zomisiwe amabhilikosi. Uma le hypothesis ibonakale ilungile, bekungeke kube khona isizathu sokushintshwa ‘i-tappach‘ ne- ‘imishmish.’

Ngikukhumbula kahle okunye ukuvakasha kwami ​​kokuqala eMpumalanga Yurophu, eminyakeni eminingi edlule. Angikhumbuli ukuthi kwakuseRussia noma e-Ukraine: kodwa kwakuyisikhathi samabhilikosi. Imigwaqo engangihamba ngayo yayigcwele izihlahla zamabhilikosi ukuze kube nomthunzi: kodwa imigwaqo nemigwaqo yayigcwele a umkhovu yokuchotshozwa, amabhilikosi awile okwakudingeka ngihlale ngibuka phansi ukuze ngigweme ukuthola ukungcola ezicathulweni zami! Emandulo, amabhilikosi ngokuvamile ayevunwa ngobuningi ngokunyakazisa amagatsha futhi aqoqe ama-windfalls. Siqaphele ukuthi amabhilikosi amasha ngokuvamile aqala ukuphenduka ama-mushy phakathi nosuku lokukha; ngakho okuhle kakhulu kwadliwa ngokushesha, eduze kwalapho bekhule khona. Kodwa abanye - abambalwa abavuthiwe, kodwa eziningi ezilimele futhi ezivuthwe ngokweqile - zaqoqwa zomiswa ukuze zilondolozwe noma zithunyelwe emakethe. Indlela yokulungiselela lezi ukuze zomiswe ziyehluka. Izibonelo ezincane zingase zomiswe kuqala, futhi ‘washaywa’ (ekhishwe ngamatshe) ngemva kwalokho. Izibonelo ezinkulu zazivame ukusikwa zivulwe futhi zifakwe umgodi ngaphambi kokuba zomiswe. Ezigayiwe kungenzeka zomiswa noma kunjalo; futhi kwezinye izimo kungenzeka ukuthi ayekhanyiwe abe ama-slabs amancane noma amakhekhe ukuze kube lula ukuwaphatha. Kwakungaba amabhilikosi anjengalawa okungenzeka ukuthi ayeyimali etholakala emakethe kubantu abampofu basemadolobheni; kuyilapho imithetho yeMishna ikhuluma ngesibopho sokukhipha okweshumi lapho amabhilikosi eqoqwa okokuqala esihlahleni..

Ngolimi lwesi-Arabhu kwakukhona empeleni amagama amabili amabhilikosi: ‘mushamash‘ futhi ‘al-barquq.’ Igama lokugcina kwaba ukutholwa kamuva, ukuqala ngesiLatini ‘ukunganaki‘ futhi ukusuka lapho wadlula eGrisi waya eGibhithe, ENyakatho Afrika, ISpain neFrance (indlela yokubiza amagama nesipelingi kushintsha ngaso sonke isikhathi), ngaphambi kokwamukelwa njengegama lesiNgisi, 'ibhilikosi.’ Ngalesi sikhathi ibhilikosi lalibhekwa njengesithelo esingavamile kunokuba libe ukudla okuyisisekelo: ngakho-ke kungenzeka ukuthi ‘al-barquq‘ kubhekiselwa esithelweni esisha, kunokuba omisiwe. (I-Jewish Encyclopaedia ikhuluma nangelinye igama lebhilikosi: ‘i-appanuth;’ nakuba imvelaphi nokusetshenziswa kwayo kungachazwanga.)

Kungenzeka futhi ukuthi kukhona ukuxhumana kwe-etymological phakathi ‘imishmish‘ noma ‘mushamash‘ namazwi ethu, 'imishmash', ‘masha’ kanye ‘nomuthi.’ Ngokusho kwe Isichazamazwi se-Merriam-Webster ukusetshenziswa kokuqala okwaziwayo kwe-mishmash ngomqondo wayo wesimanje kwakungekhulu le-15. I-etymology yayo ichazwa ngokuthi “IsiNgisi esimaphakathi & Isi-Yiddish; I-Middle English mysse Stitch, mhlawumbe ukuncishiswa kwe-mash mash; I-Yiddish mish-mash, mhlawumbe ukuncishiswa kwe-mishn ukuxuba.” Ingabe leli gama esikhundleni salokho liqhamuke kubantu abafanisa ingxube ye-mushy naleyo edalwe amabhilikosi awile?

Isiphetho

Lapho zozine izithelo ziqhathaniswa nemibhalo yeBhayibheli mayelana nezici zabo ezingokomzimba kanye nezinhlangano zamasiko, ibhilikosi liphuma njengento ecishe ifane. Ama-apula enza kabi kuleso simo sezulu. Kokubili i-citron ne-quince kuyahluleka ukuhlolwa kokunambitha futhi akukulungele ukudla okuluhlaza. Ukuhlolwa kwezikhombo kuyi-Mishna kuveza nokungabaza okwengeziwe ngezimangalo zequince.

Mayelana nobufakazi bokuthandana, abukho ubufakazi obungenakuphikwa bokuthi noma yisiphi salezizithelo sasikwa-Israyeli ngesikhathi sikaSolomoni; nakuba kunobufakazi obuhle kakhulu bokuthi i-citron, iquince namabhilikosi konke kwakukhona okungenani kusukela ngesikhathi sokubuya kwamaJuda ayedingisiwe eBhabhiloni. Nokho, Ukuhlaziywa kwezakhi zofuzo kwamuva kunikeza izizathu ezinhle zokuthi amabhilikosi ayengalethwa kwa-Israyeli evela e-Armenia ngaphambi kwesikhathi sikaSolomoni., njengezabelo zokudla zabahwebi bamahhashi abayimizulane abavela e-Steppes.

Ucwaningo olwengeziwe lwesayensi nolwemivubukulo lungase lunikeze ubufakazi obengeziwe, ikakhulukazi ukuqinisekisa izinsuku zangaphambili zesingeniso: kodwa kufanele kuqashelwe ukuthi kunzima kakhulu ukufakazela ukuthi isithelo sasingekho ngesikhathi esithile kunalokho esasikhona.. Kukhona amasu okulinganisa izinsuku ezingaba khona zokuvela kwezinhlobonhlobo ezithile ngokusekelwe esilinganisweni sokuguqulwa kwemvelo.: kodwa lokhu kunzima kakhulu ukukwenza lapho ukukhetha komuntu kuhileleke. Ngenxa yalokho, ngeke kube lula ukuketula lezi zingxabano ezingenhla, nakuba eminye imininingwane (ikakhulukazi incazelo ye-‘mishmish’ njengama-apricot omisiwe) kungabuzwa.

Ngakho-ke, Ngingaphakamisa ukuthi igama elithi 'tappach,’ nakuba namuhla isetshenziswa ku-apula, ekuqaleni kwakuyigama lesiHebheru lebhilikosi. Futhi, okwamanje okungenani, Ngiphumule icala lami.

Kevin King, 16/7/2020

Imibhalo yaphansi

1. 1906 Jewish Encyclopedia Vol.2 p.23. Isihloko esithi 'Apple’ nguMorris Jastrow, Omncane, Umthengisi Kohler, UFrank H. U-Knowlton. (Isizinda esisesidlangalaleni). Inguqulo ye-inthanethi yombhalo ogcwele engahleliwe ©2002-2011, JewishEncyclopedia.com. Wonke Amalungelo Agodliwe)
2. ‘Umlando Wemvelo WeBhayibheli,’ ngu-H.B. Tristram M.A., 1883 7th edn. ikhasi.334. (Isizinda esisesidlangalaleni).
3. ‘Igama lesi-Arabhu elihambisanayo, okukhulu, akusho ama-apula kuphela, kodwa futhi ngokuvamile zonke izithelo ezifanayo, njengamawolintshi, ulamula, ama-quinces, amapentshisi, amabhilikosi, njll. futhi kuwukuqhathanisa okuvamile ukusho noma yini, “iphunga elimnandi njenge-tyffach.” Igama lesiHeberu kungenzeka, mhlawumbe, zisetshenziswe ngomqondo ofanayo jikelele.’ ‘Isichazamazwi sikaCalmett seBhayibheli Elingcwele,’ Augustin Calmet, I-Crocker ne-Brewster, 1837, pg. 83.(Isizinda esisesidlangalaleni).
4. HORTSCIENCE VOL. 52(6) JUNE 2017 ikhasi.817. ‘Umzila weCitrus Wembulwa: Ukusuka eNingizimu-mpumalanga ye-Asia ukuya eMedithera’ nguDaphne Short Inguqulo ye-PDF ingalandwa kwa-Academia.Edu
5. ‘Isihlahla Nesithelo Okumelelwa I-Tappach YemiBhalo Engcwele’ nguMfu W. Houghton, Izinqubo ze-Society of Biblical Archaeology,” vol.12 pp.42-48
6. Ibid. 2, ikhasi.335. (Isizinda esisesidlangalaleni).
7. “Okwemvelo, amahybrids avundile ahlanganayo enzeka phakathi kweningi lePomoidea kodwa hhayi kunoma iyiphi inhlanganisela ne UMalus; omunye umkhakha nawo ungaxhunyelelwa ngempumelelo komunye nomunye kodwa UMalus akuhambisani nokunye. Ngokwesibonelo, isihlahla se-quince singaxhunyelelwa kalula ngama-scion of pear, i-hawthorn, ... kodwa akwenzekanga ukuhlanganisa unomphela igatsha le-apula esihlahleni esinjalo.” ‘Ukuzalanisa Izitshalo eNew Zealand’ ngu-G.S. Wratt, H.C. Smith. 1983, pg. 83. indawo yokuphuzela utshwala. Butterworth-Heinemann, I-ISBN 0409701378 (©1983 uMnyango. Wezesayensi & Ucwaningo Lwezimboni, Wellington, N.Z.)
8. Amabhilikosi omisiwe emoyeni ayawohloka ngokukhula, ukuphenduka onsundu, bese kuba mnyama bese belahlekelwa okunye ukondleka kwabo: kodwa nokho zihlale zidliwa izinyanga eziningi, kuye ngezimo zokugcina. Amabhilikosi omisiwe esimanje aphathwa ngesulfure dioxide ukuze alondoloze umbala wawo futhi angaphansi kwemithetho eqinile yempilo yeshelufu..
9. Imingcele Yesayensi Yezitshalo, May 2020 Vol. 11, Isihloko 638. ‘Isakhiwo Sofuzo Seqoqo Lamagciwane Omhlaba Wonke likaPrunus armeniaca L. Iveza Imizila Emithathu Emikhulu Yokusabalalisa Izinhlobo Ezivela Ku-Species’ Center of Origin’ ngu-Bourguiba et al. Vula Ukufinyelela. Iyatholakala ku-frontiersin.org
10. I-PNAS, Meyi 22 2012, Vol. 109, No.21. 'Ukwakha kabusha umsuka nokusabalala kokufuywa kwamahhashi endaweni yase-Eurasia’ nguWarmuth et al. Copyright ©2020 National Academy of Sciences. I-ISSN eku-inthanethi 1091-6490. Iyatholakala ku-pnas.org
11. Ibid. 5, pp 48.
12. ‘Incazelo YamaKaledi Anamuhla’ ngoSolomoni I. USara, ©1974, I-Mouton, pg 55. Vol. 213 woMnyango Wezilimi, Uchungechunge oluncane.