Journal articles: 'Hebrew poetry'

1

Berlin, Adele, and W. G. E. Watson. "Classical Hebrew Poetry." Journal of the American Oriental Society 106, no. 3 (July 1986): 579. http://dx.doi.org/10.2307/602125.

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Tuori, Riikka. "Renewal and Tradition in Devout Hebrew Poetry. The Case of the Early Modern Karaites in Poland-Lithuania." Zutot 16, no. 1 (March 14, 2019): 31–42. http://dx.doi.org/10.1163/18750214-12161006.

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Abstract The article discusses the manifestations of religious renewal in devout Karaite Hebrew poetry written in Poland-Lithuania in the early modern period. While this type of Hebrew poetry is entrenched in tradition and derivative in nature, certain innovative elements appear both in the wordings and in the performance of Karaite Hebrew poetry during the early modern period. Alluding, for example, to new Sabbath rituals, the poems reflect the influence of popular mysticism on Karaite ideology. Hebrew poetry also indicates slight changes in the societal status of Karaite women as well as an increase in the use of the vernacular.

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Mazor, Yair. "Hebrew Prose and Poetry." Digest of Middle East Studies 5, no. 2 (April 1996): 84–87. http://dx.doi.org/10.1111/j.1949-3606.1996.tb00648.x.

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4

Niccacci, Alviero. "Analysing Biblical Hebrew Poetry." Journal for the Study of the Old Testament 22, no. 74 (June 1997): 77–93. http://dx.doi.org/10.1177/030908929702207404.

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Wilks, John. "Book Review: Hebrew Poetry." Expository Times 120, no. 7 (April 2009): 357. http://dx.doi.org/10.1177/00145246091200071310.

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Watson, Wilfred G. E. "Book Reviews : Hebrew Poetry." Expository Times 99, no. 6 (June 1988): 182. http://dx.doi.org/10.1177/001452468809900608.

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Raz, Yosefa. "Imagining the Hebrew Ode: On Robert Lowth’s Biblical Species." Prooftexts 40, no. 1 (2023): 85–109. http://dx.doi.org/10.2979/ptx.2023.a899250.

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Abstract: The subject of this article is the reception history of biblical genres, or the metapoetics of genre-making. It argues that the seemingly fixed presentations of the genres of biblical poetry in the twentieth century—as in Robert Alter’s classic guide to biblical Hebrew poetry—emerge from an eighteenth-century encounter: the English exegete Robert Lowth’s dramatic attempt to fit Greek and Roman generic models to the Hebrew text. Lowth’s resulting genres, or what he called the “species” of biblical poetry, were shaped both by the parallels he discovered between classical and Hebrew traditions, and by the small and large aberrations he faced in his process of translation. The article focuses on the characterization of a poetic form that never existed: the ancient Hebrew ode. Although, in this case, Lowth fails in his biblical scholarship, his Hebrew ode demonstrates the spirit of his creative project. By fitting Hebrew poetry to neoclassical models, Lowth subtly transformed neoclassical categories and possibilities, opening up new imaginative expanses within the lyrical mode and preparing the way for a more flexible, complex, and emotionally sophisticated Romantic lyric.

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Emerton, J. A., and Elaine R. Follis. "Directions in Biblical Hebrew Poetry." Vetus Testamentum 39, no. 2 (April 1989): 245. http://dx.doi.org/10.2307/1519588.

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Scheindlin, Raymond P., and Arie Schippers. "Spanish Hebrew Poetry and the Arabic Literary Tradition: Arabic Themes in Hebrew Andalusian Poetry." Journal of the American Oriental Society 117, no. 1 (January 1997): 188. http://dx.doi.org/10.2307/605653.

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Brann, Ross, and Arie Schippers. "Spanish-Hebrew Poetry and the Arabic Literary Tradition: Arabic Themes in Hebrew Andalusian Poetry." Jewish Quarterly Review 87, no. 3/4 (January 1997): 369. http://dx.doi.org/10.2307/1455193.

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11

Reymond, Eric. "THE POETRY OF THE WISDOM OF SOLOMON RECONSIDERED." Vetus Testamentum 52, no. 3 (2002): 385–99. http://dx.doi.org/10.1163/156853302760197511.

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AbstractAs noted by many scholars, the Wisdom of Solomon contains elements typical of both Greek and Hebrew literature. Numerous studies list specific Greek figures in the book, often making only passing reference to the Hebrew poetic features, referring to them with the single term parallelismus membrorum. But, Wisdom's form is a good deal more complex than these synopses suggest. Parallelism is realized in a number of ways in the Hebrew scriptures and its manifestation in this apocryphal book is a unique combination of different patterns. The present study aims at a detailed description of Wisdom's structure through a close study of the parallelism and verse length of the book's first 15 verses, and through a comparison of these patterns with those in Hebrew poems.

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Katsumata, Naoya. "Hebrew Hebrew Style in the Liturgical Poetry of Shemu'el HaShelishi." Journal of Jewish Studies 52, no. 2 (October 1, 2001): 308–22. http://dx.doi.org/10.18647/2352/jjs-2001.

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13

Feldman, Sara Miriam. "Jewish Simulations of Pushkin's Stylization of Folk Poetry." Slavic and East European Journal 59, no. 2 (2015): 229–45. http://dx.doi.org/10.30851/59.2.004.

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This article examines the prosody and other features of Hebrew and Yiddish translations of Eugene Onegin , which were composed as a part of Ashkenazi Jewish cultural movements in Eastern Europe, Russia, and Palestine. Russian literature played an important role within the history of modern literature in both Hebrew and Yiddish. Translating Russian literature tested the limits of the literary Yiddish and Hebrew languages. Due to the novel’s status in the Russian canon and its poetic forms, translating it was a coveted literary challenge for high-culture artistic production in Jewish languages. I examine this phenomenon using Pushkin’s simulation of folk poetry in the “Song of the Girls.” Due to the different social and textual functions of Yiddish and Hebrew, as well as their linguistic features, translatability of even formal characteristics differed from one Jewish language to another. The changes in Hebrew pronunciation during this period were reflected clearly in the changing limits of the ability of writers to translate Onegin . Though motivated by an inward-facing drive to produce modern and Western literature in one Jewish language or another, these translations were also a manifestation of the cultural bond between secular, East European Jewish intellectuals and Russian literature.

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14

Berlin, Adele, Joze Krašovec, and Joze Krasovec. "Antithetic Structure in Biblical Hebrew Poetry." Journal of the American Oriental Society 107, no. 1 (January 1987): 140. http://dx.doi.org/10.2307/602971.

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15

Williamson, H. G. M., and J. Krasovec. "Antithetic Structures in Biblical Hebrew Poetry." Vetus Testamentum 35, no. 2 (April 1985): 249. http://dx.doi.org/10.2307/1518256.

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16

Linville, James R., and David Jobling. "Studies in Hebrew Narrative and Poetry." Journal of Biblical Literature 120, no. 2 (2001): 356. http://dx.doi.org/10.2307/3268306.

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17

Fuller, David J. "Word Order in Biblical Hebrew Poetry." Journal of Biblical Text Research 44 (April 30, 2019): 216–36. http://dx.doi.org/10.28977/jbtr.2019.4.44.216.

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18

Kugel, James L., and Joze Krasovec. "Antithetic Structure in Biblical Hebrew Poetry." Journal of Biblical Literature 105, no. 4 (December 1986): 704. http://dx.doi.org/10.2307/3261220.

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19

Martin, Michael Wade. "Does Ancient Hebrew Poetry Have Meter?" Journal of Biblical Literature 140, no. 3 (2021): 503–29. http://dx.doi.org/10.1353/jbl.2021.0024.

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Martin. "Does Ancient Hebrew Poetry Have Meter?" Journal of Biblical Literature 140, no. 3 (2021): 503. http://dx.doi.org/10.15699/jbl.1403.2021.4.

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21

Ceresko, Anthony R. "Interpreting Hebrew Poetry (review)." Hebrew Studies 35, no. 1 (1994): 199–201. http://dx.doi.org/10.1353/hbr.1994.0061.

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22

Fuchs, Esther. "Second-Generation Holocaust Poetry in Hebrew." Shofar: An Interdisciplinary Journal of Jewish Studies 18, no. 3 (2000): 64–76. http://dx.doi.org/10.1353/sho.2000.0001.

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23

Huss, Matti. "Gender Studies and Medieval Hebrew Poetry." Prooftexts 24, no. 3 (2004): 369–85. http://dx.doi.org/10.1353/ptx.2005.0012.

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24

Crowe, Brandon D. "Book Review: Reassessing Biblical Hebrew Poetry." Expository Times 120, no. 4 (January 2009): 200–201. http://dx.doi.org/10.1177/00145246091200041108.

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25

Sawyer, John F. A. "Book Reviews : Techniques of Hebrew Poetry." Expository Times 97, no. 12 (September 1986): 376. http://dx.doi.org/10.1177/001452468609701215.

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26

Segert, Stanislav. "Assonance and Rhyme in Hebrew Poetry." Maarav 8 (January 1, 1992): 171–79. http://dx.doi.org/10.1086/mar199208114.

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27

Shaked, Malka. "The Figure of Moses in Modern Hebrew Poetry." AJS Review 28, no. 1 (April 2004): 157–71. http://dx.doi.org/10.1017/s0364009404000091.

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From its inception in the Enlightenment to this day, modern Hebrew poetry conveys a deep connection to the Bible that manifests itself in a variety of ways. An in-depth understanding of this connection—including its various expressions in content and language, its causes, its purposes, and its manifestations in all the literary genres, in each generation and for each individual writer—would require extensive research that could profitably occupy a large number of scholars. Nonetheless, even with the limited research that I have conducted, focusing on the place of the Bible in Hebrew poetry from the generation of national renaissance to the present time, the substantial anthology of poems that I am preparing for this purpose demonstrate clearly that modern Hebrew poetry constantly returns to the Bible, and that the Bible's oft-lamented decline in stature in Israeli society is nowhere to be seen.

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Nicola, Carolyn. "Distance Learning in the Shadow of War: Poetry, songs and digital games in Hebrew as a teaching method and as a content in the Hebrew language textbooks intended for students of an early childhood age in Arab schools strengthen their skills and make Hebrew accessible to them as a second language." Global Journal of Arts, Humanities and Social Sciences 11, no. 11 (November 15, 2023): 27–60. http://dx.doi.org/10.37745/gjahss.2013/vol11n112760.

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The Iron Swords War between Israel and Hamas Organization, which began on October 7th, 2023, caused sudden changes in the teaching curriculum. The students have had to experience an emergency situation and a state of uncertainty similar to that during the Corona epidemic. The Ministry of Education decided to apply the method of Distance Learning as an emergency teaching method in all towns and villages that are located in risk areas. Distance Learning also gave an opportunity to creative teachers to enhance their students' group learning and individual self-learning by listening to Hebrew poetry and songs, and play digital games that use spoken Hebrew. Teachers applied their innovative methods on early childhood students, who study Hebrew in Arab schools. This study was conducted with a specific purpose: to investigate the effectiveness of listening to poems, songs and digital games on the early childhood Arab students who study Hebrew as a first foreign language through their Distance Learning meetings and self-learning in their free time. The study found that listening to Hebrew poetry, songs and digital games have positive effect on the early childhood students and enriched their vocabulary, improved their grammatical skills, and their state of mind. The contents of poetry, songs and digital games provided the students with positive values of peace, understanding, hope, tolerance and acceptance of the other.

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29

TAKEUCHI, Shigeo. "The kakekotoba in Hebrew Poetry-Janus Parallelism." Bulletin of the Society for Near Eastern Studies in Japan 31, no. 1 (1988): 75–86. http://dx.doi.org/10.5356/jorient.31.75.

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30

Kozodoy. "Medieval Hebrew Medical Poetry: Uses and Contexts." Aleph 11, no. 2 (2011): 213. http://dx.doi.org/10.2979/aleph.11.2.213.

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31

Tsumura. "Vertical Grammar of Parallelism in Hebrew Poetry." Journal of Biblical Literature 128, no. 1 (2009): 167. http://dx.doi.org/10.2307/25610173.

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32

Shacham, Chaya. "Jew, Zionist, Hebrew, or Israeli?" AJS Review 28, no. 1 (April 2004): 173–88. http://dx.doi.org/10.1017/s0364009404000108.

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The life story of Jacob, one of the longest and most complex of the Bible narratives, is a mine for the imagination of modern writers. Hebrew writers of poetry and prose have been drawn to Jacob's biblical tale and have made it the overt or latent intertext in their work.

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33

Miller, Cynthia L. "A Linguistic Approach to Ellipsis in Biblical Poetry: (Or, What to Do When Exegesis of What Is There Depends on What Isn't)." Bulletin for Biblical Research 13, no. 2 (January 1, 2003): 251–70. http://dx.doi.org/10.2307/26422671.

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Abstract Biblical Hebrew poetry frequently exhibits ellipsis (or, gapping) of the verb, but the precise patterns of ellipsis have not been identified previously. A linguistic approach to ellipsis involves identifying universal features of ellipsis, as well as those features that are specific to Biblical Hebrew. Understanding the shapes of elliptical constructions in Biblical Hebrew provides a powerful exegetical tool for evaluating alternative readings (and hence exegetical understandings) of difficult verses (e.g., Ps 49:4 and Prov 13:1).

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34

Weber, Beat. "Toward a Theory of the Poetry of the Hebrew Bible: The Poetry of the Psalms as a Test Case." Bulletin for Biblical Research 22, no. 2 (January 1, 2012): 157–88. http://dx.doi.org/10.2307/26424751.

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Abstract This article is intended to be an exegetically useful foundation for a theory of Biblical Hebrew (lyrical) poetry, with the center of gravity in the psalms. I take up the research on poetry of pioneer linguists and literary theorists Bühler-Jakobson and Lotman and its application to Biblical Hebrew poetry by, among others, Alter, Berlin, and Nel. I describe "repetition" (or recurrence) as the basic phenomenon. It subsumes not only parallelismus membrorum but also other forms of poetic and structural equivalence. This characteristic feature of biblical poetry establishes a multidimensional network of intra- and extratextual connections that produces a compaction and polysemy not found in the same density and complexity in other literary genres. Important insights are exemplified by three psalms that I have selected for their appropriateness (Pss 3, 13, and 130). The purpose is to elucidate the theory and make it useful for the exegesis of lyrical biblical texts.

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35

Dawah, Wisam Abd Al-Satar. "The human translation and the electronic translation , An applied compartive study of selected Hebrew poetic texts." JOURNAL OF LANGUAGE STUDIES 8, no. 5 (May 31, 2024): 58–83. http://dx.doi.org/10.25130/lang.8.5.4.

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This research study with an important translation aspect: the relationship between human translation and electronic translation. which included different titles starting with the topic of translation, in which we touched an overview of translation and the definition of translation in the modern context as referring to a linguistic act or transferring meaning from one language to another within the language itself and the most important problems facing the translator, Then we touched on the definition of electronic translation, which is the machine translation of content from one language to another without human hands, the definition of computer and the language of the machine. And we concluded our research with a comparative applied study of selected Hebrew poetry texts where we produced models of Hebrew poetry texts with mention of human translation and electronic translation of poetry texts, We pointed to the degree of similarity between human and machine translation, as well as the proposed translation of poetry texts .

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Tania Notarius. "“Double Segmentation” in Biblical Hebrew Poetry and the Poetic Cantillation System." Zeitschrift der Deutschen Morgenländischen Gesellschaft 168, no. 2 (2018): 333. http://dx.doi.org/10.13173/zeitdeutmorggese.168.2.0333.

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37

Shahar, Galili. "Goethe’s Song of Songs : Reorientation, World Literature." Prooftexts 40, no. 1 (2023): 110–39. http://dx.doi.org/10.2979/ptx.2023.a899251.

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Abstract: The engagement of the German poet Johann Wolfgang von Goethe (1749–1832) with biblical Hebrew poetry already during the early stages of his career in the 1770s and later during the Divan period (1814–27) was associated with his study of Oriental literatures. Under the influence of his mentor and friend, Johann Gottfried Herder, Goethe devoted himself to studying and translating Hebrew and Arabic sources (mostly from the Latin), among them the Song of Songs, alongside chapters from the Qurʿan. In his late work his reflections on the Hebrew biblical poem were associated with his interpretation of Persian classical poetry, first and foremost the ghazals, the love poems by Hâfiz, while composing his work Der westöstlicher Divan . This article offers a comparative study of Goethe’s translation and interpretation of Song of Songs, discussing its major motives, the dialectic of profane love and the sacred, confusion and disorientation, drunkenness, erotic desire, and gender ambiguities. It refers to Goethe’s translation of the Hebrew poem also in conjunction with a critical, decolonial review of Weltliteratur (world literature). Goethe’s Song of Songs serves us as a map of literary interactions, in which the German, the Hebrew and the Persian are brought into conversation.

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38

Jacobs, Adriana X. "?הַאִם אַתָּה דּוֹמֶה לְיוֹם אָבִיב." European Judaism 51, no. 2 (September 1, 2018): 97–105. http://dx.doi.org/10.3167/ej.2018.510215.

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Abstract In this article, I address contemporary Hebrew translations of Shakespeare’s Sonnets, specifically those by the Israeli poet Anna Herman. My reading of Herman’s translation of Sonnet 18 contextualizes this translation in the Hebrew translation history of the Sonnets. I discuss how Hebrew retranslations of the Sonnets illuminate and complicate our understanding of shifts in the development of modern Hebrew writing and translation from the nineteenth to twenty-first centuries. How do Herman’s translations ‘compare’, as it were, with the translations that have come before, particularly those by male translators? As part of a neoformalist turn in contemporary Hebrew poetry, I call attention to the ways in which Herman’s translations, which were published in 2006, revitalize our reading of the original Shakespearean English and the Hebrew translations that followed, thereby constituting an altogether contemporary text.

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Jacobs, Adriana X. "?הַאִם אַתָּה דּוֹמֶה לְיוֹם אָבִיב." European Judaism 51, no. 2 (September 1, 2018): 97–105. http://dx.doi.org/10.3167/ej.2017.510215.

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In this article, I address contemporary Hebrew translations of Shakespeare’s Sonnets, specifically those by the Israeli poet Anna Herman. My reading of Herman’s translation of Sonnet 18 contextualizes this translation in the Hebrew translation history of the Sonnets. I discuss how Hebrew retranslations of the Sonnets illuminate and complicate our understanding of shifts in the development of modern Hebrew writing and translation from the nineteenth to twenty-first centuries. How do Herman’s translations ‘compare’, as it were, with the translations that have come before, particularly those by male translators? As part of a neoformalist turn in contemporary Hebrew poetry, I call attention to the ways in which Herman’s translations, which were published in 2006, revitalize our reading of the original Shakespearean English and the Hebrew translations that followed, thereby constituting an altogether contemporary text.

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40

AL-Mihimdy, Mwaffaq Kamil Khalaf. "The Impact of the Wars of June 1967 and October 1973 on Contemporary Hebrew Poetry." Dirasat: Human and Social Sciences 50, no. 6 (December 30, 2023): 220–30. http://dx.doi.org/10.35516/hum.v50i6.7054.

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Objectives: This study aims to investigate the impact of the June 1967 and October 1973 Wars on Zionists’ racist attitude towards Arabs. It also aims to suggest that Hebrew literature, especially poetry, is one of the most important methods that has been consistently used by the Zionist movement in fulfilling its project. Methods: The study adopts the textual analysis approach to literature and poetry through employing close reading. Results: The two wars deeply affected Israeli society and literature, reinforcing the prevalent racist attitude towards Arabs among the members of that society. Indeed, the poems written by pro-Zionist poets were based on a racist ideology. However, Hebrew writing often captured the mood of Israeli society, which was mostly characterized by fear and confusion, in the aftermath of the wars. In fact, Hebrew literature increasingly reflected this state of affairs after the October 1973 War. All Israeli sectors were experiencing a state of confusion after the 1973 war, an idea which was underpinned by the belief that those who are confused cannot lead, a belief which affected Zionists’ treatment of Arabs. Conclusions: The study concludes that literature played a major role in Israeli society, especially during and after the two wars. More specifically, poetry played an effective role in shaping people’s ideas, tendencies, decisions, and political choices, especially during the elections. The study also concludes that racism and hostility towards Arabs explicitly prevailed in Hebrew literature after the two wars.

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41

Raz, Yosefa. "Robert Lowth’s Bible: Between Seraphic Choirs and Prophetic Weakness." Modern Language Quarterly 81, no. 2 (June 1, 2020): 139–67. http://dx.doi.org/10.1215/00267929-8151546.

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Abstract Between 1741 and 1750 Robert Lowth, Oxford’s fifth chair of poetry, presented a series of groundbreaking lectures that reimagined the Hebrew Bible as literature, emphasizing its artful formal qualities. Today he is best known for rediscovering the parallelism of ancient Hebrew poetry, which he imagined as originating in the responsive singing of the seraphim. At a time when the divine authority of the Bible was waning, the reclassification of large swaths of prophecy as poetry helped Lowth extol the human figure of the prophet as a literary genius. Lowth idealized the prophetic-poetic text as “strong”: artful, controlled, ordered, and balanced. He responded to an anxiety about the place of the Bible and biblical prophecy in eighteenth-century English society by disavowing or minimizing the irregularities, stutters, and fissures in prophecy. But by introducing prophecy into poetry, Lowth—with much ambivalence—also ushered more passion, enthusiasm, and subjectivity into neoclassical English poetry. Despite his attempts to minimize the formal and theological weaknesses he found in the prophetic text, his scholarly project also transmitted them into English literature, allowing Romantic poets like William Blake to draw on biblical prophetic weaknesses in constructing their own complex prophetic positions.

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Fadhel Hammody ALKHAZAALY, Shaimaa. "REBELLION AND REJECTION OF HERITAGE IN MODERN HEBREW POETRY." RIMAK International Journal of Humanities and Social Sciences 05, no. 04 (July 1, 2023): 90–115. http://dx.doi.org/10.47832/2717-8293.24.6.

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This research deals with the image of rebellion and the rejection of heritage in modern Hebrew poetry. Poetry is considered a type of literature and one of its important basic forms. One of the literary genres, poetry has played an important role in shaping the cultural identity of nations throughout ancient and modern times. Where the Jewish writers distinguished themselves in this genre as one of the forms of social awareness, which occupies an important place and occupies an e ssential space in mobilizing societies and peoples and enlightening them to struggle for their liberation and crystallizing their revolutionary and civilizational awareness, in addition to the aesthetic function of poetry as an artistic value added to life. The phenomenon of rebellion and the rejection of the heritage emerged in Hebrew poetry in Israel and the departure from the official line of the ruling establishment in the wake of the wars that Israel waged with neighboring countries, the continuation of the occupation, the control of Jewish settlers over the Palestinian lands, and the increase in violence and injustice against the Palestinians. And the outbreak of the Palestinian uprisings since (1987-1993) and (2000) and Israel launched a war on Lebanon in 2006. All of this uttered cries of rebellion and rejection, and then expressed it in many poems. As a result, the phenomenon of rebellion and rejection poetry expanded in recent years. Hence, it can be said that the emergence of the literature of rebellion and rejection in Israel and the refusal of some Jewish writers to politicize literature and recruit it is tantamount to protesting and rebelling against the government and its institutions because they are trying to impose political dictates on their literary and intellectual writings... We will explain in this study the image of rebellion and the rejection of heritage by Jewish poets to the situation The ruling political and repressive practices in Israel and their impact on many poets as fertile material that poets derived and expressed in their poems

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43

Avraham, Gidon. "Towards a standardised presentation of compounds in Avot Yeshurun's later poetry (1974–1992)." Terminology 4, no. 2 (January 1, 1997): 303–41. http://dx.doi.org/10.1075/term.4.2.05avr.

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Hebrew authors, and in particular a number of prominent poets, have played an important role in the development of today's Hebrew. Compounding operations by the Polish-Israeli poet Avot Yeshurun continue this tradition by reuse of earlier language components for the application of a linguistic strategy. Most of the time it is done in accordance with normative requirements for word formation in Hebrew. The poet's reuse of biblical Hebrew language components (as linguistic and conceptual common denominators) involves three levels of usage: the primary biblical usage, choice of a marker function, and a secondary (innovative) usage of language components in compounding. The secondary usage (reuse) is a product of the interaction among a literary device (metonymy, supported by linkage to the primary source), language components (N + N compound), and a conceptual common denominator marked by the transposed usage of a known biblical language component in a new environment (a poem). I suggest that Yeshurun accomplishes systematic correspondence in compounding. Could such neologisms, or innovative compounding, be described as part of a terminologisation process ? Will the application of terminography and terminological methods of description to Yeshurun's compounds supply us with an accurate tool of research for the study of word- and term-formation strategies in Hebrew literature?

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44

Sachius, Darto. "Karakteristik Mazmur Rajani." Predica Verbum: Jurnal Teologi dan Misi 2, no. 2 (December 31, 2022): 123–32. http://dx.doi.org/10.51591/predicaverbum.v2i2.41.

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This study is entitled Characteristic of Psalm Rajani. This research will look for the characteristics of the Royal Psalms in the Book of Psalms. The research method used is qualitative not experimental. With the following steps, first by analyzing the passage according to its elements, second by knowing the style of poetry in Hebrew poetry, third trying to express the beauty of the language of poetry well, fourth trying to explain the meaning of Hebrew verse. So it is hoped that with this method can be formulated the characteristics of the Royal Psalms. So the three important things in the Royal Psalm are, firstly this psalm reflects the unique relationship between God and the king, secondly the holy king is the mediator of Divine blessing. All three charismatic kings ruled by divine gift. Even the kings of Israel received their dominion with God's approval like a royal coronation.

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45

Smelik, Willem. "A Biblical Aramaic Pastiche from the Cairo Geniza." Aramaic Studies 9, no. 2 (2011): 325–39. http://dx.doi.org/10.1163/147783511x619881.

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Abstract Two fragments in the Cambridge Genizah Collections preserve an odd specimen of Aramaic liturgical poetry in two copies. The poem is a pastiche from Biblical Aramaic phrases, recycled with occasional later Aramaic or Hebrew supplements and supplemented with Biblical Hebrew citations. The biblical lexemes were lifted out of their original co-text and rearranged as an acrostic. The poem celebrates the reconstruction of the Temple and the city walls in the face of fierce opposition, a theme markedly enriched with eschatological motifs. It is quite difficult to date this specimen of mixed Aramaic poetry, but the dialect admixture and some dialect features suggest a relative date in the last quarter of the second millennium CE.

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Pearce, S. J. "Bracelets are for Hard Times: Economic Hardship, Sentimentality and the Andalusi Hebrew Poetess." Cultural History 3, no. 2 (October 2014): 148–69. http://dx.doi.org/10.3366/cult.2014.0068.

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Of thousands of poems written in Hebrew between the closure of the canon of the Hebrew Bible and the dawn of modernity, a single exemplar is identified as having been written by a woman, known only as the wife of her husband, Dūnash ben Labrāṭ. Modern scholarship on this poem has primarily been interested in it as a unique and curious artefact of a woman writer working in Hebrew. The present article will reconsider that poem in light of documents in the Cairo Genizah that deal, from a documentary perspective, with the same concerns and activities that the poet treats in verse, specifically the ways in which women supported themselves financially in the absence of their husbands. This study will argue that the work of the supposed Andalusi Hebrew poetess reflects economic and social realities faced by women in Muslim Spain and more broadly in the Mediterranean society documented in the Genizah. The exchange of personal effects between the woman depicted in the poem and her husband stands as a literary comparison for records of similar exchanges and calls for a more historicized reading of Genizah poetry that moves beyond the question of the poet's gender.

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Münz-Manor, Ophir. "Liturgical Poetry in the Late Antique Near East." Journal of Ancient Judaism 1, no. 3 (May 6, 2010): 336–61. http://dx.doi.org/10.30965/21967954-00103005.

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The article presents a contemporary view of the study of piyyut, demonstrating that Jewish poetry of late antiquity (in Hebrew and Aramaic) was closely related to Christian liturgical poetry (both Syriac and Greek) and Samaritan liturgy. These relations were expressed primarily by common poetic and prosodic characteristics, derived on the one hand from ancient Semitic poetry (mainly biblical poetry), and on the other from innovations of the period. The significant connections of content between the different genres of poetry reveal the importance of comparative study. Thus the poetry composed in late antiquity provides additional evidence for the lively cultural dialogue that took place at that time.

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48

Gordon, R. P., and W. G. E. Watson. "Classical Hebrew Poetry. A Guide to Its Techniques." Vetus Testamentum 36, no. 1 (January 1986): 122. http://dx.doi.org/10.2307/1518309.

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Urbrock, William J., and Wilfred G. E. Watson. "Classical Hebrew Poetry: A Guide to Its Techniques." Journal of Biblical Literature 106, no. 2 (June 1987): 328. http://dx.doi.org/10.2307/3260655.

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Collins, T. "Review: Colometry and Accentuation in Hebrew Prophetic Poetry." Journal of Semitic Studies 50, no. 2 (September 1, 2005): 384–85. http://dx.doi.org/10.1093/jss/fgi054.

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Journal articles on the topic 'Hebrew poetry'

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