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Journal articles on the topic 'Hebrew; Old Testament'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Kato, Teppei. "Hebrews, Apostles, and Christ: Three Authorities of Jerome’s Hebraica Veritas." Vigiliae Christianae 73, no. 4 (2019): 420–39. http://dx.doi.org/10.1163/15700720-12341394.

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Abstract Against many defenders of the LXX, such as Hilary of Poitiers and Augustine, Jerome tries to prove the superiority of the Hebrew text as a source text of translation. To do so, in his Preface to the Chronicles (iuxta Hebraeos), Jerome relies on three authorities: the Hebrews, the Apostles, and Christ. The Hebrews philologically endorse Jerome’s translation, by judging whether it literally agrees with the Hebrew text. The Apostles support Jerome’s position both philologically and theologically: sometimes their Old Testament quotations literally agree with the Hebrew text; at other time

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2

Kato, Teppei. "Jerome’s Understanding of Old Testament Quotations in the New Testament." Vigiliae Christianae 67, no. 3 (2013): 289–315. http://dx.doi.org/10.1163/15700720-12341138.

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Abstract Jerome compares Old Testament quotations in the New Testament with the Hebrew text and LXX in seven texts, for example in Ep. 57, written c.395. He adopts different opinions when the LXX disagrees with the Hebrew text and when the quotations disagree with the Hebrew text. In the first case, he demands a strict rendering of words, whereas in the second, he considers the quotations and the Hebrew text to have the same meaning even if their wordings differ. In other words, Jerome attributes more authority to the Evangelists and Paul than to the LXX translators. In this paper, I will expl

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3

Petrović, Predrag. "The Christological Aspects of Hebrew Ideograms." Bogoslovni vestnik 79, no. 4 (2019): 1027–38. http://dx.doi.org/10.34291/bv2019/04/petrovic.

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Abstract: The linguistic form of the Hebrew Old Testament retained its ancient ideogram values included in the mystical directions and meanings originating from the divine way of addressing people. As such, the Old Hebrew alphabet has remained a true lexical treasure of the God-established mysteries of the ecclesiological way of existence. The ideographic meanings of the Old Hebrew language represent the form of a mystagogy through which God spoke to the Old Testament fathers about the mysteries of the divine creation, maintenance, and future re-creation of the world. Thus, the importance of t

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van der Merwe, C. H. J. "Old Hebrew Particles and the Interpretation of Old Testament Texts." Journal for the Study of the Old Testament 18, no. 60 (1993): 27–44. http://dx.doi.org/10.1177/030908929301806002.

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5

Seitz, Christopher R. "Old Testament or Hebrew Bible?: Some Theological Considerations." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 5, no. 3 (1996): 292–303. http://dx.doi.org/10.1177/106385129600500305.

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6

Gallagher, Edmon L. "Why did Jerome Translate Tobit and Judith?" Harvard Theological Review 108, no. 3 (2015): 356–75. http://dx.doi.org/10.1017/s0017816015000231.

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Jerome translated the Hebrew Bible into Latin over a decade and a half beginning in about 390c.e.With each translation he included a preface dedicating (in most cases) the translation to a friend or patron and defending his reliance on what he called thehebraica veritas (Hebrew truth)against his many detractors. This last feature of the prefaces proved necessary because by choosing the Hebrew text of the Old Testament as his base text, Jerome directly challenged the traditional position of the Septuagint within the church. The unpopularity of this move in some circles compelled Jerome repeated

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Elliott, J. K. "Recent Books on the Old Testament (Hebrew Bible/Septuagint)." Novum Testamentum 60, no. 1 (2018): 83–89. http://dx.doi.org/10.1163/15685365-12341570.

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8

Deist, F. E. "Is die Massoretiese teks die Ou Testament?" Verbum et Ecclesia 10, no. 1 (1989): 9–20. http://dx.doi.org/10.4102/ve.v10i1.994.

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Is the Massoretic text the Old Testament? The equation of “the Old Testament” with the Massoretic text resulted from, inter alia, the Reformation’s sola scriptura principle and the orthodox view of verbal inspiration, and led to a definition of textual criticism as text restoration. Text-critical research of the past two decades suggests, however, that this equation may be a short circuit. The term “Old Testament" refers to a theological concept, not a text, and “the Old Testament” is something different from “the Hebrew Bible”. Therefore, a great deal of rethinking is called for in Old Testam

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Müller, Mogens. "Septuagintas betydning som en hellenistisk udgave af Det Gamle Testamente." Dansk Teologisk Tidsskrift 74, no. 3 (2011): 217–31. http://dx.doi.org/10.7146/dtt.v74i3.106389.

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The understanding of the role of the old Greek translation of the Old Testament, the Septuagint, has undergone great changes in the last decennia. From looking upon the Hebrew text as the original and the Greek text as only a translation, it has now been common to view the Greek version as a chapter in a reception history of biblical traditions. By being used by New Testament authors and in the Early Church the Septuagint gained canonical status – alongside the Hebrew Bible. Thus the Old Testament of the Church in reality consists of both versions. The article argues for this also pointing to

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AL-SADOON, Hadeel Salwan Sami. "THE STYLE OF THE SEPTUAGINT TRANSLATION OF THE OLD TESTAMENT AND THE NEW TESTAMENT ) LITERATURE, CRITICISM AND TRANSLATION AXIS)." RIMAK International Journal of Humanities and Social Sciences 03, no. 02 (2021): 152–63. http://dx.doi.org/10.47832/2717-8293.2-3.12.

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The Hebrew Torah of the Old Testament, is the first text sacred Known by history. Is the Septuagint translation for the Hebrew text of the oldest and most important translation was adopted by the Bible and the Religious language that borrowed directly to the Christian religion rituals and services. Also it considered later the main base for important translations in the old era , and still even now occupies a role important in the field of monetary, interpretive and historical studies. The original Hebrew contain more than one book, the septuagenarian translation, separated between them and ma

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11

Chitando, Ezra, and Masiiwa Gunda. "HIV and AIDS, Stigma and Liberation in the Old Testament." Exchange 36, no. 2 (2007): 184–97. http://dx.doi.org/10.1163/157254307x176598.

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AbstractAs the HIV and AIDS pandemic continues to affect most parts of Sub-Saharan Africa, the church has attempted to mitigate its effects. Unfortunately, stigma has emerged as a major challenge. The church has been implicated in stigmatizing people living with HIV and AIDS. Some Christians have used the Bible to justify the exclusion of people living with HIV and AIDS. This article examines HIV and AIDS stigma. It highlights the various forms of stigma, alongside exploring the occurrence of stigma in the Hebrew Bible. The study calls for a re-reading of the Hebrew Bible in the context of HIV

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12

Matthews, Victor H., and James C. Moyer. "Old Testament/Hebrew Bible Textbooks: Which Ones Are Best?" Biblical Archaeologist 54, no. 4 (1991): 218–34. http://dx.doi.org/10.2307/3210283.

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13

Królikowski, Janusz. "Orygenes i hebrajski tekst Pisma Świętego." Vox Patrum 69 (December 16, 2018): 393–404. http://dx.doi.org/10.31743/vp.3266.

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Origen is the exegete and Old Christian writer whose influence on the understanding of the Bible has always been determinative. Undoubtedly, for ecclesiastical reasons he deemed the Septuagint superior and regarded it as the Christian Old Testament. He thought highly of Hebrew text as well, which he often used for his research. An expression of this belief was among others the Hexapla worked out by Origen, which can be regarded as an exceptional manifestation of esteem towards the Old Testament and its Hebrew version. Origen’s attitude towards the Bible can be characterized by two approaches

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Majewski, Marcin. "Hilary Lipka – Bruce Wells (eds.), Sexuality and Law in the Torah (Library of Hebrew Bible/Old Testament Studies 675; London: Clark 2020)." Biblical Annals 11, no. 1 (2021): 141–47. http://dx.doi.org/10.31743/biban.11889.

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15

Gericke, J. W. "What is a god? Metatheistic assumptions in Old Testament Yahwism(s)." Verbum et Ecclesia 27, no. 3 (2006): 856–68. http://dx.doi.org/10.4102/ve.v27i3.190.

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In this article, the author provides a prolegomena to further research attempting to answer a most undamental and basic question – much more so than what has thus far been the case in the disciplines of Old Testament theology and history of Israelite religion. It concerns the implicit assumptions in the Hebrew Bible’s discourse about the fundamental nature of deity. In other words, the question is not, “What is YHWH like?” but rather , “what, according to the Old Testament texts, is a god?”

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Williamson, H. G. M., and J. R. Kohlenberger. "The NIV Interlinear Hebrew-English Old Testament 4 Isaiah-Malachi." Vetus Testamentum 37, no. 1 (1987): 123. http://dx.doi.org/10.2307/1517839.

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17

Fisher, Eugene J. "Hebrew Bible or Old Testament: A Response to Christopher Seitz." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 6, no. 2 (1997): 133–36. http://dx.doi.org/10.1177/106385129700600201.

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18

Mihăilă, Alexandru. "The Septuagint and the Masoretic Text in the Orthodox Church(es)." Review of Ecumenical Studies Sibiu 10, no. 1 (2018): 30–60. http://dx.doi.org/10.2478/ress-2018-0003.

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Abstract In this article, I intend to survey the reception of versions of the Old Testament in the Orthodox churches, focusing on the Greek, Russian and Romanian Church, respectively. While Western biblical scholars gave precedence to the Hebrew text over the Septuagint, in the Orthodox world one can see a tension in the relationship between the two textual witnesses and sometimes, even recently, there are voices which tend to give the Septuagint total authority in the Church. Orthodox scholars in the field of Old Testament studies usually resort to the Hebrew text, but especially scholars fro

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19

Eber, Irene. "Reception of Old Testament Ideas in 19th Century China." Journal of Chinese Philosophy 45, no. 3-4 (2018): 150–56. http://dx.doi.org/10.1163/15406253-0450304006.

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This paper explores some of the strategies used for translating the Old Testament from Hebrew into Chinese and its subsequent reception and interpretation. Special attention will be devoted to the Ten Commandments and important personalities like Abraham or Moses. According to their reception, they were endowed with characteristics valued in Chinese history and culture. The introduction of science seemingly contradicted the questions of Creation. Since Creation and the scientific perceptions of the universe were interconnected, those people dealing with Scriptural translation had to exercise s

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20

Goswell, Gregory. "Should the Church Be Committed to a Particular Order of the Old Testament Canon?" Horizons in Biblical Theology 40, no. 1 (2018): 17–40. http://dx.doi.org/10.1163/18712207-12341364.

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Abstract This article argues that Hebrew and Greek ot canonical orders are both ancient, and that there is no evidence that the Hebrew canon represents the oldest arrangement or that the Greek way of ordering the biblical books was due to Christian influence. This finding precludes the idea that either order is to have hermeneutical priority over the other, or that either organization can be made the exclusive basis for a theological appreciation of the ot. The Hebrew and Greek ot canons need not be read as competing traditions in early Jewish communities, and, in terms of interpretive method,

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Grishchenko, Alexander I. "The Slavic Adventures of Greek Kohath: On the Origin of the Title of the Old Russian Book of Kaaf." Slovene 1, no. 2 (2012): 95–110. http://dx.doi.org/10.31168/2305-6754.2012.1.2.5.

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The article deals with the origin of the title of the Slavonic-Russian Book of Kaaf which has been still attributed to a hazy Hebrew source. In fact, the name of the second son of Levi, Kohath (קהת), appeared in the title absolutely accidentally, and the title came from from the Greek gloss Καὰθ ἐκκλησιαστής included in the explanatory onomasticons of Biblical names. This gloss is, perhaps, connected with the corresponding passage in the Testament of Levi from the apocryphal Testaments of the Twelve Patriarchs. Moreover, the article contains comparative data of the spelling of Kohath’s name in

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22

Sensenig, Peter M. "Chariots on Fire: Military Dominance in the Old Testament." Horizons in Biblical Theology 34, no. 1 (2012): 73–80. http://dx.doi.org/10.1163/187122012x627812.

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Abstract The Hebrew Bible from Exodus to Zechariah communicates Yahweh’s deep displeasure with military self-reliance, of which the symbol is the chariot. The primary criterion of justified war in the Old Testament is trust in Yahweh’s miracle rather than in the strength of chariots and horses, for which Joshua 11 serves as a paradigm. The exodus, conquest of Canaan, failed monarchic experiment, Psalms, and prophets all emphasize God’s opposition to military technology. Not simply a matter of pride or idolatry, weapons of domination are incompatible with the radical social experiment God inten

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23

Karas, Hilla. "Intralingual intertemporal translation as a relevant category in translation studies." Target. International Journal of Translation Studies 28, no. 3 (2016): 445–66. http://dx.doi.org/10.1075/target.28.3.05kar.

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Abstract This article argues for intralingual intertemporal translations as a separate category within the field of translation studies. Not only do these translations seem to have common characteristics and behaviors, but it is precisely their particularities that make them a key to understanding more ‘typical’ translations. Two main sets of examples will serve as demonstration: translations from Old French into Middle and Modern French, and a Modern Hebrew translation of the Old Testament, originally written in Biblical Hebrew, as well as the public discussion following its publication.

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Assefa, Daniel, Steve Delamarter, Garry Jost, Ralph Lee, and Curt Niccum. "The Textual History of the Ethiopic Old Testament Project (THEOT): Goals and Initial Findings." Textus 29, no. 1 (2020): 80–110. http://dx.doi.org/10.1163/2589255x-02901002.

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Abstract This article offers an introduction to the Textual History of the Ethiopic Old Testament (THEOT) project. This includes a description of the background to THEOT and its primary purpose of mapping the history of the transmission of the Ethiopic Old Testament. The bulk of the article summarizes the project’s preliminary findings, generally, and, in particular, about Ethiopic Psalms, Song of Songs, Deuteronomy, Ruth, Amos, Obadiah, Jonah, and Haggai. Some attention is also given to evidences of contact with the Hebrew text tradition, although the Ethiopic is clearly a daughter version of

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25

Smothers, Thomas G. "Book Review: A Reader's Hebrew-English Lexicon of the Old Testament." Review & Expositor 87, no. 1 (1990): 128–29. http://dx.doi.org/10.1177/003463739008700115.

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26

Penchansky, David. "Book Review: The Hebrew Bible, the Old Testament and Historical Criticism." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 3, no. 4 (1994): 507–9. http://dx.doi.org/10.1177/106385129400300416.

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27

Gross, C. D. "“Jealous” in the Old Testament: The Hebrew qana' and Related Words." Bible Translator 48, no. 2 (1997): 228–35. http://dx.doi.org/10.1177/026009439704800205.

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Gross, C. D. "“Jealous” in the Old Testament: The Hebrew qana' and Related Words." Bible Translator 48, no. 4 (1997): 418–32. http://dx.doi.org/10.1177/026009439704800403.

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29

Wojciechowski, Michał. "Daughters in the Deuterocanonical Books of the Old Testament." Verbum Vitae 37, no. 2 (2020): 297–310. http://dx.doi.org/10.31743/vv.5743.

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The instances where daughters are mentioned in the Greek books of the Old Testament are not numerous. They are interesting, however, and deserving of exegesis and interpretation. In Tobit and Ben Sira their relationship to fathers are stressed and this aspect is of importance, whether those relationships are good or strained. If the texts are compared with the Hebrew Bible, more light is thrown on the personalities of the daughters, and they are valued more highly. Some influence of the Greek civilization can be presupposed here. A link with the Mediterranean culture of honor and shame can als

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30

Fisher, Jeff. "The Old Testament Editor of the First Published Greek New Testament: Johannes Oecolampadius (1482–1531)." Journal of Early Modern Christianity 5, no. 1 (2018): 35–55. http://dx.doi.org/10.1515/jemc-2018-0002.

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Abstract Following its publication in March 1516, Erasmus’s Novum Instrumentum became one of the most significant texts for the Reformation. A less explored element of the development of this first published Greek New Testament is the role of the Old Testament editor, Johannes Oecolampadius (1482–1531). This study focuses on the contributions of Oecolampadius with particular attention given to the Annotations on Romans. By looking through the lens of the remarks in the Novum Instrumentum regarding the Hebrew language and the Old Testament, and comparing them with the lectures by Martin Luther

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Clements, Ronald. "The Enduring Value of the Old Testament—An Interesting Quest." Biblical Interpretation 16, no. 1 (2008): 25–42. http://dx.doi.org/10.1163/156851507x194260.

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AbstractThe period when the Society for Old Testament Study held its first meeting in 1917 marked a major turning point for the study of the Hebrew Bible. This rested on two factors: first, the preceding half-century had witnessed the slow, and often painful, acceptance in Christian and Jewish circles of a modern 'critical' explanation of the historical origin of its writings. Secondly, the context in which serious study of this literature was undertaken had increasingly moved out from a religious forum into that of a wider secular field of cultural and academic interests. The new methodology

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32

Everson, David. "An Examination of Synoptic Portions within the Vulgate." Vetus Testamentum 58, no. 2 (2008): 178–90. http://dx.doi.org/10.1163/156853308x278662.

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AbstractIn this article, the author compares the synoptic portions of Samuel/Kings and Chronicles within the Vulgate (i.e. examining Jerome's treatment of Hebrew temporal clauses, conjunctions, particles, word order, along with his omissions and additions) and considers those results in light of the remaining books of the Vulgate Old Testament. It is argued that Jerome became demonstrably less dependent upon the ancient versions and introduced innovations of translation theretofore unseen. This increasing sensitivity to Hebrew syntax reflected in the Vulgate of Chronicles and elsewhere would l

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Eyo, Ubong Ekpenyong. "The Concept of Atonement in the Old Testament, Greco-Roman World and the New Testament." Journal of Humanities and Social Sciences 2, no. 2 (2020): 75–81. http://dx.doi.org/10.36079/lamintang.jhass-0202.124.

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The Concept of Atonement has been an old concept in the biblical world. The Old Testament speaks of it using mainly the Hebrew word כפר (kphr), with its attendant various implications. This concept wasn’t alien in the Greco-Roman world which formed part of the New Testament background. The New Testament writers pushed the concept of atonement beyond the level of animal sacrifice in the Old Testament, and the gods allowing themselves to be reconciled to sinful humanity in the Greco-Roman religious context, to the point of Jesus Christ being viewed as the Lamb of God, i.e. both the sacrificial l

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Anders, Kristina Ju. "History of the Earliest Russian Old Testament Translation." Slovene 5, no. 1 (2016): 203–17. http://dx.doi.org/10.31168/2305-6754.2016.5.1.7.

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This paper introduces a previously unstudied manuscript, “Opyt perevoda vetkhozavetnykh knig [. . .] Mikhailom Fotinskim” (1806). In this article, we analyze the history of this manuscript, the circumstances surrounding the translation, and its purpose; some personal facts about the translator are also reviewed. This source represents the earliest Russian translation of the Old Testament, antedating by more than fifteen years the Russian Bible Society translations. Rev. Mikhail Fotinsky’s translation of five Old Testament books (only two ones in the Genesis) was sent to the Moscow Religious Ce

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Gericke, J. W. "YHWH and the God of philosophical theology." Verbum et Ecclesia 26, no. 3 (2005): 677–99. http://dx.doi.org/10.4102/ve.v26i3.245.

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In popular orthodox Christian philosophical theology, it is often taken for granted that the divine philosophised about is none other than the Hebrew deity YHWH himself. Moreover , it is often assumed that the Old Testament depicts YHWH as being, inter alia, single, omnipotent, omniscient, omnipresent, and eternal. Now while it is to be admitted that there are indeed depictions of YHWH in the Old Testament in which his profile might be thought of as corresponding more or less to the popular philosophical ideal, it is also true that there are many representations that contradict it. In this art

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Ebeling, Jennie R. "The Contribution of Archaeology to the Study of Women in Biblical Times: Two Case Studies." Review & Expositor 106, no. 3 (2009): 383–98. http://dx.doi.org/10.1177/003463730910600306.

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The Hebrew Bible (Old Testament) provides limited information about women's lives in ancient Israel, but various other sources are available that can be used to reconstruct aspects of women's everyday activities and their roles in important lifecycle events. In this article I present two different case studies—brewing beer and childbirth—in order to show how much we can learn about Israelite women's lives using archaeology, iconography, ethnography, and ancient Near Eastern and Egyptian textual sources along with passages from the Hebrew Bible.

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Dietrich, Jan. "Findes der moralsk realisme i den Hebraiske Bibel?" Dansk Teologisk Tidsskrift 82, no. 1-2 (2020): 2–21. http://dx.doi.org/10.7146/dtt.v82i1-2.118190.

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The problem of moral realism does not seem to play a major role in the Hebrew Bible. However, some texts like Genesis 18 and others do show that this problem was a pressing one for at least some Old Testament writers, and that it was coped with through arguing with God. Taking Genesis 18 as an exemplary case, this article displays the conditions for the possibility of moral realism in the Hebrew Bible as well as some threads of its unfolding.

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Williamson, H. G. M., T. A. Armstrong, D. L. Busby, and C. F. Carr. "A Reader's Hebrew-English Lexicon of the Old Testament III: Isaiah-Malachi." Vetus Testamentum 38, no. 3 (1988): 378. http://dx.doi.org/10.2307/1518085.

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Miller, Patrick D. "Book Review: The Canonical Hebrew Bible: A Theology of the Old Testament." Interpretation: A Journal of Bible and Theology 61, no. 3 (2007): 322–24. http://dx.doi.org/10.1177/002096430706100310.

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Barton, John. "Book Review: The Canonical Hebrew Bible: A Theology of the Old Testament." Theology 111, no. 860 (2008): 117–18. http://dx.doi.org/10.1177/0040571x0811100206.

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Sawatzky, Glenn. "Book Review: Old Testament Theology: Reading the Hebrew Bible as Christian Scripture." Anglican Theological Review 97, no. 1 (2015): 167–69. http://dx.doi.org/10.1177/000332861509700131.

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Stern, Heidi. "Diskurse protestantischer Hebraisten der Frühen Neuzeit über jüdische Kommunikationsformeln." Naharaim 15, no. 1 (2021): 115–46. http://dx.doi.org/10.1515/naha-2020-0002.

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Abstract The study addresses the issue of the Christian scholarly interest in the Hebrew language since the rise of Humanism. Though the main focus of that interest in Hebrew grammar and vocabulary was to get a better understanding of the “Old Testament”, the subsequent reformation fostered the notion that a better knowledge of both the Hebrew language and the Jewish culture, can promote the conversion of Jews to Christianity. The article inspects possible other underlying motives and discourses behind the translation of Hebrew and Old Yiddish blessings into Latin as the most important lingua

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Schröder, Bernd. "Toradidaktik." Zeitschrift für Pädagogik und Theologie 67, no. 2 (2015): 125–34. http://dx.doi.org/10.1515/zpt-2015-0204.

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Abstract “Tora” is to be seen as an originally Jewish key concept interpreting the first section of the Hebrew Bible. Adopting this concept within Christian Theology offers a range of fresh learning opportunities to Christian learners - it would help them to appreciate Jewish reading of the Bible, it would stress a canonical approach as well as a theological interpretation of the Hebrew Bible. The author of this contribution underlines such an adoption to be a helpful tool for raising the status of Old Testament texts in RE.

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Salevsky, Heidemarie. "The Origins of Interpreting in the Old Testament and the Meturgeman in the Synagogue." Bible Translator 69, no. 2 (2018): 184–98. http://dx.doi.org/10.1177/2051677018786366.

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Interpreting as a form of mediated interlingual communication can be traced back to the third millennium B.C. in the secular sphere. In the Bible Nehemiah 8 shows how Hebrew passages were rendered into Aramaic. Luther’s translation (1984) of Neh 8.8 is compared in the article with RSV (1952), NRSV (1989), and the Russian Tolkovaja Biblija (1904–1907/1987). The emergence of targumim can be attributed to the need to render Hebrew texts into Aramaic, especially in the synagogue service. The Babylonian Talmud acknowledges this as established practice and gives elaborate instructions as to the corr

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Twining, T. "Richard Simon and the Remaking of Seventeenth-Century Biblical Criticism." Erudition and the Republic of Letters 3, no. 4 (2018): 421–87. http://dx.doi.org/10.1163/24055069-00304003.

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This article presents a new interpretation of Richard Simon’s Histoire critique du Vieux Testament (1678). It argues that the initial prohibition of Simon’s work in 1678 has separated it from the debates and arguments that chiefly shaped its contents. It gives an account of the developments in seventeenth-century biblical criticism that preceded Simon’s work before offering a new account of the genesis and composition of the Histoire critique du Vieux Testament. Following this, it presents an examination--based in part on previously unexamined material drawn from Simon’s library--of three of t

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Smith, John Arthur. "Musical aspects of Old Testament canticles in their biblical setting." Early Music History 17 (October 1998): 221–64. http://dx.doi.org/10.1017/s0261127900001650.

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The Hebrew Old Testament contains, besides prose narratives and laws, a considerable amount of poetry. The books of Lamentations, Proverbs and Psalms and the Song of Solomon, together with the prophetic oracles that make up the books of Amos, Habakkuk, Joel, Micah, Nahum, Obadiah and Zephaniah, consist entirely, or almost entirely, of poetry. In several other books, especially Job and the books of the prophets Haggai, Isaiah and Jeremiah, poetry predominates, while in the books of history and law, although prose predominates, poetry is never entirely absent, brief though its manifestations som

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Темчин, Сергей Юрьевич. "Кириллический рукописный учебник древнееврейского языка (список XVI в.) и его учебно-методические приемы". Slavistica Vilnensis 58, № 2 (2013): 7–34. http://dx.doi.org/10.15388/slavviln.2013.2.1436.

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В статье обосновывается характеристика недавно обнаруженного рукописного кириллического учебника древнееврейского языка, созданного совместными усилиями православных и иудейских книжников, как учебного пособия, с методической точки зрения значительно превосходящего иные восточнославянские двуязычные справочные материалы того же времени. С этой целью подробно описаны применяемые в нем приемы, направленные на такую подачу языкового и сопутствующего текстового (религиозно-культурного) материала, которая облегчила бы его усвоение потенциальным читателем. Методическую сторону рассматриваемого памят

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48

Boyd, Samuel. "Two Instances of Language Contact in Isaiah 45:14." Journal of Semitic Studies 64, no. 2 (2019): 401–18. http://dx.doi.org/10.1093/jss/fgz003.

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Abstract Scholars have identified two traces of loans originating from Aramaic and Akkadian in Isa. 45:14. In this article, I examine each of the proposed borrowings, offering further support for the first, but arguing for a different path from Aramaic into the Hebrew of Isa. 45:14 for the second. In doing so, I add precision to the loan phonology of the lexeme as it relates to the sibilants involved and I call into question comparative evidence cited in Ludwig K.hler and Walter Baumgartner's The Hebrew and Aramaic Lexicon of the Old Testament.

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Grohmann, Marianne. "Zur Bedeutung jüdischer Exegese der Hebräischen Bibel für christliche Theologie." Evangelische Theologie 77, no. 2 (2017): 114–31. http://dx.doi.org/10.14315/evth-2017-0206.

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Abstract The article analyses the interaction between the Protestant »principle of Scripture«, historical critical exegesis and Jewish interpretations of the Hebrew Bible. The goal of historical critical exegesis of interpreting biblical texts as precisely as possible within their historical and literary contexts is fundamental for the Jewish-Christian dialogue. The plurality of Jewish interpretations of the Hebrew Bible is presented by means of their hermeneutical principles. The article emphasizes the relevance of Jewish biblical interpretation for both Old Testament exegesis and Christian t

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Conners, David. "A "Mind-Boggling" Implication: The Hebrew Bible, the Old Testament, and the Definition of a Work." Judaica Librarianship 15, no. 1 (2014): 1–12. http://dx.doi.org/10.14263/2330-2976.1049.

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The uniform title Bible. O.T. has long caused difficulty in Judaica libraries. The well documented problems caused by this heading are reviewed. Alternative models developed by the Hebraica Team of the Library of Congress (LC) are discussed, as is an LC proposed rule change to Resource Description and Access (RDA) that was partially approved by the Joint Steering Committee. The idea by members of the Association of Jewish Libraries to use the Virtual International Authority File as a technical solution is reviewed briefly. The author endorses a model from LC that uses different uniform titles

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