No full-text available
To read the full-text of this research,
you can request a copy directly from the author.
Function and Interpretation of khy in Biblical Hebrew
... And indeed, in SV and KVJ, Q2 is thus backward causally connected to P2. Biblical Hebraists do not agree whether this particle's main function is that of a connective or a demonstrative (for an overview, see Arnold & Choi 2003). 11 Aejmelaeus (1986) concentrates on its grammatical function as a connective, but Schoors (1981) emphazises that its basic meaning is not so much to causally connect but to point attention to what follows (Schoors 1981: 242). In example (23) In combination with a verb of cognition, ki is traditionally translated as a subordinating device. ...
When comparing old and new Bible translations, differences are striking at all discourse levels. This paper concentrates on variations in the representation of subjective cognitions and reasons of subjects in the discourse. A corpus-based analysis was conducted that compared the domains of use of causal fragments in Dutch Bible translations that where either old, contemporary & loyal, or "easy". In a close comparison of biblical translations, differences between domains of use are analyzed in more detail. In old translations, the character's subjective reasoning is clearly separated from the narrator's utterances. By contrast, in modern translations, causal reasoning is more intertwined between character and narrator, resulting in shared reasoning. * The authors wish to express their gratitude to dr. Gerdineke van Silfhout for her substantial contribution to the collection and analysis of the data presented in this study.
This research aims to explore the implementation of human rights in the 8th century BC. The prophet Amos's criticism was aimed at the failure of nations to build human solidarity which was shown in various human rights violations. The approach method used is a form criticism approach, a synchronic and diachronic approach that seeks to examine the historical context of the book of Amos. The results obtained from the research show that violations of human rights during the Amos era include: deprivation of one's right to life and property, trafficking and human slavery, loss of fraternal solidarity, anger, and revenge, intimidation, terror and fear, the humiliation of human beings, refusal. rule of law. Israel's crimes against humanity are driven by a materialistic spirit so that it carries out the sale of the righteous, the poor, the weak, the exploitation of women, fines, and debts. Building humanitarianism through law enforcement so that truth and justice are created in society.
This introduces and abridges the syntactical features of the original language of the Hebrew Bible or Old Testament. Scholars have made significant progress in recent decades in understanding Biblical Hebrew syntax. Yet intermediate readers seldom have access to this progress due to the technical jargon and sometimes-obscure locations of the scholarly publications. This Guide is an intermediate-level reference grammar for Biblical Hebrew. As such, it assumes an understanding of elementary phonology and morphology, and defines and illustrates the fundamental syntactical features of Biblical Hebrew that most intermediate-level readers struggle to master. The volume divides Biblical Hebrew syntax, and to a lesser extent morphology, into four parts. The first three cover the individual words (nouns, verbs, and particles) with the goal of helping the reader move from morphological and syntactical observations to meaning and significance. The fourth section moves beyond phase-level phenomena and considers the larger relationships of clauses and sentences.
English translations almost universally understand the phrase כי תדרשׁנו בכל־לבבך ובכל־נפשׁך in Deut 4.29 as a conditional statement: “if you seek him with all your heart and all your soul.” This article challenges the typical translation and argues that instead of expressing a condition, Deut 4.29 should be understood as the reason Israel will repent and turn to Yahweh. This argument is supported by the near context of Deut 4, as well as the remote context of Deut 29–30. In addition, the typical usage of כי clauses in Hebrew grammar provides positive evidence for a causal understanding of Deut 4.29. In addition to the contextual and grammatical evidence, the LXX of Deut 4.29 and Jer 29.11 (36.13 LXX) demonstrates that the first translators of the text likely did not view this text as conditional. Thus, Deut 4.29 is best read as the reason for Israel’s latter-day return to Yahweh—Israel will find Yahweh because they will seek him with their whole heart.
Rewriting has converted a personal lament psalm into a complex literary work with diverse topics and themes, with distinct genres and settings, and with opposite and contradictory meanings. We can discover the original psalm by unravelling the editorial process and by observing the revision techniques of repetition, reversal and cross reference. What characterizes the second edition of the psalm is a gradual shift from individual experience to the concerns of the whole community. The reviser draws on historical tradition to transform the earlier composition into a new story with an entirely different theological perspective.
Cambridge Core - Biblical Studies - Old Testament, Hebrew Bible - A Guide to Biblical Hebrew Syntax - by Bill T. Arnold
The ten essays in this volume all deal with various aspects of the interpretation of the Book of Kings. The author tries to set a course between Scylla and Charibdis. Both ‘minimalism’ and ‘maximalism’ are avoided by trying to apply a variety of methods: narratology, historical criticism and theological analysis. This implies that extra-biblical evidence – the Tell Dan inscription, Assyrian royal inscriptions, West Semitic seal inscriptions – are taken into account. Selected texts from this biblical book are read on the basis of a three-dimensional matrix: (1) the narrative character of the story/stories; (2) the value and function of extra-biblical material, be it of an epigraphical or an archaeological character; (3) the art of history-writing both ancient and modern. The essays are arranged according to the order in which the relevant texts or their main characters figure in the Book of Kings. Originally published between 1987 and 2005, they have been updated for publication in the present collection.
This essay focuses on the presentation of Ishmael as an 'onager man' in Gen 16:12α and shows that conventional readings of Ishmael's profile are wrong about the direction in which aggression is channelled in his material-he is not the aggressor, he is on the receiving end of aggression. It argues that the first statement in the oracle in Gen 16:12α receives its resolution in the act of Abraham's banishment of Ishmael in Gen 21. This reading is predicated on the fact that animalisation was a widely-used cultural tool of mediating violence (political, economic, and social) with onagers representing a lowest register of the abused and disadvantaged segments of ancient societies (cf. Job 24, 30; Sir 13). In addition, it shows that animals, equids in particular, are featured in contexts of socially unacceptable types of interments, and Ishmael's designation as an onager points to his disinheritance and 'non-burial' in Gen 21.
Most of the attention that the two silver amulets discovered at Ketef Hinnom Jerusalem have received in recent scholarship has centered upon their date and relationship to the biblical texts. This is due in part to the fact that both amulets preserve formulations of the biblical Priestly Blessing from Numbers 6:24-26. The new edition of the amulets published in 2004, however, provides impetus for new questions about the form of the incantations on the amulets and what the magical objects tell us about ancient Judahite apotropaic practices. In particular, the new edition provides a clearer picture of the content and form on both amulets. In turn, the new edition paves the way for a better understanding of how the incantations functioned as magical texts, which attempted to make an argument about their own efficacy as apotropaic objects. Despite this fact, few studies have devoted sufficient to the overall form and content preserved in the incantations. The following paper will describe the content and structure of the incantation on Amulet I and argue that the specific statement made therein provides a unique glimpse into the argument of magical texts in ancient Judah. Finally, the following paper will also briefly compare the content and structure of the incantation to several Psalms that petition Yhwh for protection against various ills. Such a comparison reveals that there may have been more fluidity between magical formulae and ancient Judahite prayer traditions than previously recognized.
The Importance of the Motive Clause in Old Testament Law
- B Gemser