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Journal articles on the topic 'Hebrew Quotations'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2025

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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

Cohen-Achdut, Miri. "Dialogic construction of authority in Hebrew women’s writing from the 19th century." Language and Dialogue 10, no. 3 (2020): 422–42. http://dx.doi.org/10.1075/ld.00077.coh.

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Abstract The article discusses quotations as linguistic means for constructing authority. It seeks to attenuate two accepted premises regarding quotations and authority in linguistic research: firstly, that the source of quotation is the (single) source of authority, and secondly, the writer’s dichotomic attitude toward it: reliance or refutation. Two opinion essays in Hebrew were examined, authored by a woman and published in a Maskilic periodical during the 19th century – a time when women were denied the social license to write in Hebrew. The pragmatic micro-analysis shows that the writer u

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3

Cohen-Achdut, Miri. "Self-quotations and politeness: The construction of discourse events and its pragmatic implications." Text & Talk 39, no. 3 (2019): 341–62. http://dx.doi.org/10.1515/text-2019-2029.

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Abstract The article discusses self-quotations as a strategy of politeness. I maintain that self-quotations fulfill strategies of linguistic politeness, and that the fulfillment of these strategies must be understood through the discourse event standing in the background of the self-quotation. In the corpus – 13 Hebrew articles written by women in eastern Europe in the nineteenth century – 35 self-quotations were found. All of them are “fictional”, i.e. they do not refer to an actual discourse event that occurred in the past. Nevertheless, the fictionality is not identical in all the cases exa

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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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Ahmed, Mohamed A. H. "XML Annotation of Hebrew Elements in Judeo-Arabic Texts." Journal of Jewish Languages 6, no. 2 (2018): 221–42. http://dx.doi.org/10.1163/22134638-06021122.

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Abstract The main aim of this study is to introduce a model of TEI (Text Encoding Initiative) annotation of Hebrew elements in Judeo-Arabic texts, i.e., code switching (CS), borrowing, and Hebrew quotations. This article will provide an introduction to using XML (Extensible Markup Language) to investigate sociolinguistic aspects in medieval Judeo-Arabic texts. Accordingly, it will suggest to what extent using XML is useful for investigating linguistic and sociolinguistic features in the Judeo-Arabic paradigm. To provide an example for how XML annotation could be applied to Judeo-Arabic texts,

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6

Halft, Dennis. "Hebrew Bible Quotations in Arabic Transcription in Safavid Iran of the 11th/17th Century: Sayyed Aḥmad ʿAlavī’s Persian Refutations of Christianity". Intellectual History of the Islamicate World 1, № 1-2 (2013): 235–52. http://dx.doi.org/10.1163/2212943x-20130110.

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In Muslim polemical writings on the Bible written in Arabic, scriptural quotations frequently appear in Arabic transcription of the original Hebrew. This phenomenon also occurs in the Persian refutations of Christianity by the 11th/17th-century Shīʿī scholar Sayyed Aḥmad ʿAlavī. The adduced biblical materials, however, vary significantly depending on the particular manuscript or recension. Nevertheless, they reflect the common repertoire of scriptural verses invoked by Muslim authors. In contrast to Henry Corbin, who argued on the basis of the Hebrew verses transcribed in Arabic characters tha

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Finsterbusch, Karin. "The Non-Masoretic Hebrew Vorlage of the Old Greek Ezekiel (LXX967/LXXB), Other Non-Masoretic and Proto-Masoretic Ezekiel Texts: Evidence from Quotations of and Allusions to Ezekiel in Second Temple Judaism." Vetus Testamentum 71, no. 3 (2021): 329–51. http://dx.doi.org/10.1163/15685330-00001108.

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Abstract In Second Temple Jewish Literature, more than a hundred quotations of and allusions to Ezekiel are preserved. Although only a few of them are text-critically relevant, these cases may help to shed light on the complex textual history of the book. In this article, eleven cases of quotations and allusions are analyzed in detail: Six cases should be regarded as evidence for the existence of the non-masoretic Hebrew Vorlage of the Old Greek Ezekiel. In two of these cases, non-aligned textual elements appear as well. Taken together with two non-aligned cases in the Damascus Document, these

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Segal, Michael. "The Hebrew University Bible Project." Hebrew Bible and Ancient Israel 2, no. 1 (2013): 38–62. https://doi.org/10.1628/hebai-2013-0001.

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The Hebrew University Bible Project (HUBP) aims to publish a diplomatic editio maior of the text of the Hebrew Bible, based upon the Aleppo Codex, with textual variants recorded from as broad a range of sources as possible, spanning almost 2000 years of written sources, including the Dead Sea scrolls; ancient translations into Greek, Latin, Syriac, and Aramaic; quotations in rabbinic literature; Genizah fragments; and medieval manuscripts. The article describes the principles of this edition, with specific emphasis on the base text and each of the four textual apparatuses. The various aspects

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9

Winther-Nielsen, Nicolai. "Papers for the Copenhagen Workshop on Open Biblical Resources." HIPHIL Novum 5, no. 2 (2019): 1–5. http://dx.doi.org/10.7146/hn.v5i2.142729.

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A workshop on open resources for the original languages of the Bible in Copenhagen in March 2018 was the start of a new Copenhagen Alliance for Open Biblical Resources. The point of departure for the workshop was the need for programs and applications like Paratext and Bible Online Learner to have access to high-quality and reliable open data in order to assist Bible translators, teachers and students of Biblical Hebrew and New Testament Greek. The publication of contributions presents papers on methods for annotation, resources tracing patristic quotations and data for detached constructions

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Nosonovsky, Michael. "Connecting Sacred and Mundane: From Bilingualism to Hermeneutics in Hebrew Epitaphs." Studia Humana 6, no. 2 (2017): 96–106. http://dx.doi.org/10.1515/sh-2017-0013.

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Abstract Gravestones with Hebrew inscriptions are the most common class of Jewish monuments still present in such regions as Ukraine or Belarus. Epitaphs are related to various Biblical, Rabbinical, and liturgical texts. Despite that, the genre of Hebrew epitaphs seldom becomes an object of cultural or literary studies. In this paper, I show that a function of Hebrew epitaphs is to connect the ideal world of Hebrew sacred texts to the world of everyday life of a Jewish community. This is achieved at several levels. First, the necessary elements of an epitaph – name, date, and location marker –

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11

Halper, Yehuda. "The Only Extant, Complete, and Original Hebrew Commentary on the Entire Metaphysics of Aristotle: Eli Habilio and the Influence of Scotism." Vivarium 57, no. 1-2 (2019): 182–205. http://dx.doi.org/10.1163/15685349-12341363.

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AbstractAt the end of the fifteenth century, the Castilian-Aragonian Eli Habilio wrote what is now the only extant, complete, and original Hebrew commentary on the entire Metaphysics of Aristotle. This commentary is short, about 15 folio pages long, and consists almost entirely of quotations from Averroes’ Middle Commentary on Aristotle’s Metaphysics in the early fourteenth-century translation of Qalonimos ben Qalonimos. Yet Habilio elsewhere expresses only disdain for Averroes and hopes that Jews will turn away from Averroes to read Scotus’ metaphysical works instead. The author’s claim is th

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Decter, Jonathan P. "The Rendering of Qur'anic Quotations in Hebrew Translations of Islamic Texts." Jewish Quarterly Review 96, no. 3 (2006): 336–58. http://dx.doi.org/10.1353/jqr.2006.0027.

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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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Frakes, Robert. "The Lex Dei and the Latin Bible." Harvard Theological Review 100, no. 4 (2007): 425–41. http://dx.doi.org/10.1017/s0017816007001654.

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Two striking developments in late antiquity are the growing influence of Christianity and the codification of Roman law. The first attempt to harmonize these two developments lies in the late antique Latin work known by scholars as the Lex Dei (“Law of God”) or Collatio Legum Mosaicarum et Romanarum (“Collation of the Laws of Moses and of the Romans”). The anonymous collator of this short legal compendium organized his work following a fairly regular plan, dividing it into sixteen topics (traditionally called titles). Each title begins with a quotation from the Hebrew Bible (in Latin), followe

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Bos, Gerrit. "The Black Death in Hebrew Literature: Ha-Maamar Be-Qaddaat Ha-Dever (Treatise on Pestilential Fever)." European Journal of Jewish Studies 5, no. 1 (2011): 1–52. http://dx.doi.org/10.1163/187247111x579250.

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AbstractHa-Maamar be-Qaddaat ha-dever (Treatise on Pestilential Fever), composed by an anonymous author, is one of several treatises devoted to the subject of plague that exist in Hebrew literature. The treatise is basically a concise regimen of health as it was common throughout the Middle Ages that has been adapted to the special case of the plague and that has been supplemented with a final section of remedies for the time of the plague. Although we do not know the name of the author nor where and when he lived and composed the treatise, we can draw some conclusions from the foreign, non-He

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Kuznetsova, Ekaterina. "«Vi in posek shteyt geshribn»: On the Problem of Translating Quotations from the Sacred Texts in Sholem Aleichem's Tevye the Dairyman into Russian." Judaic-Slavic Journal, no. 1 (2) (2019): 171–97. http://dx.doi.org/10.31168/2658-3364.2019.1.2.1.

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The article focuses on the problem of translation of Biblical Hebrew (and some Aramaic) quotes in Sholem Aleichem’s works into Russian.A review of different translations into English and Hebrew is also included to show a broader context. Sholem Aleichem is one of the most frequently translated Yiddish writers and certainly the most translated into Russian, and translators face many peculiar challenges while working on his texts. One of those challenges is the usage of phrases and quotes from various languages (Hebrew, Aramaic, Russian, Ukrainian, German, etc.). Each language has its own semant

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Nosonovsky, M. "НАДГРОБНЫЕ НАДПИСИ НА ДРЕВНЕЕВРЕЙСКОМ ЯЗЫКЕ ИЗ РЕГИОНA РАЙСН (БЕЛАРУСЬ И УКРАИНА)". Proceedings in Archaeology and History of Ancient and Medieval Black Sea Region, № 13 (15 лютого 2022): 954–70. http://dx.doi.org/10.53737/2713-2021.2021.25.38.036.

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Hebrew gravestone inscriptions from Jewish cemeteries from the region called Raysn (mostly in current Belarus and partially in Ukraine) are studied as a historical source and a literature genre. The epitaphs express the idea of a connection between the ideal world of Scripture and religious Hebrew books and the world of everyday life of a shtetl or community. This can be traced at several levels. First, at the level of inscriptions’ structure, the epitaph includes an indication of the place (“here lies”), time (date), and name, thus tying the deceased to a specific “coordinate system”. Second,

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18

Narváez Córdova, María Teresa. "Writing Without Borders: Textual Hybridity in the Works of the Mancebo de Arévalo." Medieval Encounters 12, no. 3 (2006): 487–97. http://dx.doi.org/10.1163/157006706779166066.

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AbstractUsing the Aljamiado work of the Morisco known as El Mancebo de Arévalo, this study demonstrates the multiculturalism of sixteenth-century Spain. Because of the intrinsic graphic and discursive hybridity of the Aljamiado phenomenon, in which Romance—Castilian in this case—is written using Arabic characters, the reader of the Mancebo's work is confronted with blurred cultural frontiers. The task of establishing his sources is also challenging, given that he draws on texts as diverse as the Qur'an, St. Paul, Thomas à Kempis, and La Celestina; and he includes quotations in Castilian as wel

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Sokoloff, Michael. "A New Dictionary of Samaritan Aramaic." Aramaic Studies 1, no. 1 (2003): 67–107. http://dx.doi.org/10.1163/000000003780094126.

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Abstract Samaritan Aramaic was the spoken and literary language of the Samaritan community in Eretz Israel in the first millennium C.E. until it was replaced by Arabic. The major literary remains of the dialect are a Targum to the Pentateuch, liturgical poetry, and a collection of midrashim. Tal's dictionary is the first attempt to organize the vocabulary of these texts, and his work should be commended. Unfortunately, in spite of the long period during which it was written, the dictionary suffers from a variety of defects which make its use difficult for the reader: Order of entries by roots;

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Dubovick, Yosaif Mordechai. "Geonic Talmud Commentaries in Transition: A Hand-list by Joseph Rosh ha-Seder." Zutot 14, no. 1 (2017): 19–31. http://dx.doi.org/10.1163/18750214-12141067.

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Abstract Joseph Rosh ha-Seder was a renowned copyist and Talmud scholar in 12th century Egypt. His personal hand-lists of quotations and notes, found in the Cairo Genizah, serve to reconstruct the outline of many of his literary projects. This article presents an analysis of one such fragment, containing several nonconsecutive Talmud commentaries which may be attributed to the geonic academies in Baghdad. Among the questions raised to guide future research are: To what end did these commentaries serve the compiler? What can be learned from the language of the commentaries (Judeo-Arabic as oppo

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Bodner, Neta, and Ariella Lehmann. "The Dedication Inscription of the Worms Mikveh, 1185/6." Zion 88, no. 1 (2022): 7–40. https://doi.org/10.5281/zenodo.7483052.

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Inscriptions on medieval buildings provide information such as the date or circumstances of the structuresʼ foundation. At the same time, we suggest, they may reveal their founders’ ideals and priorities. This article looks at a lengthy Hebrew inscription from the city of Worms, commemorating the foundation of the town’smikve (ritual bath). The inscription, from 1185/6, was situated on a wall perpendicular to the entrance of the medieval synagogue and adjacent to an older inscription commemorating the foundation of the synagogue in 1034. A close analysis of the biblical r

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Steyn, G. J. "Some observations about the Vorlage of Ps 8:5-7 in Heb 2:6-8." Verbum et Ecclesia 24, no. 2 (2003): 493–514. http://dx.doi.org/10.4102/ve.v24i2.334.

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The following observations relate only to one of the approximately 30 explicit quotations to be found in Hebrews and is part of a broader project on the nature of the Vorlage of these quotations. The focus in this investigation is more of a text critical than a ermeneutical nature. It is rather on establishing the origin and text form of the text used by the unknown author of Hebrews than on the interpretation of the quotation itself within the broader context. Regarding the origin of the quotation from Ps 8:5-7 in Heb 2:6-8, it is clear from the investigation that the author of Hebrews probab

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Neria, Chaim Meir. "AL-FĀRĀBĪ'S LOST COMMENTARY ON THE ETHICS: NEW TEXTUAL EVIDENCE." Arabic Sciences and Philosophy 23, no. 1 (2013): 69–99. http://dx.doi.org/10.1017/s0957423912000082.

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AbstractAl-Fārābī's lost commentary on Aristotle's Ethica Nicomachea is without doubt one of the most sorely missed lost works of the Islamic falāsifa. In part, this is because the commentary was in some respects a scandal, and scholars accordingly believe it may hold the key to resolving present-day disagreements on how to interpret al-Fārābī's views as expressed in his independent treatises. Perhaps al-Fārābī's most shocking or scandalous statement is that preserved by the Hispano-Muslim philosophers Ibn Bājja, Ibn Ṭufayl, and Ibn Rushd. According to them al-Fārābī says in his commentary on

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Forness, Philip Michael. "The First Book of Maccabees in Syriac: Dating and Context." Aramaic Studies 18, no. 1 (2020): 99–123. http://dx.doi.org/10.1163/17455227-bja10005.

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Abstract Syriac literature exhibits interest in narratives associated with the Maccabees by the fourth century. Seventh-century manuscripts preserve two different Syriac translations of 1 Maccabees. The translation of this book into Syriac is not part of the Peshitta Old Testament translated from the Hebrew Bible in the second century CE. Its dating and the possible context for its production have not yet been the topic of scholarly investigation. This article examines quotations of and allusions to 1 Maccabees in Aphrahat, Ephrem, and the Martyrdom of Simeon bar Ṣabbāʿē. The last of these tex

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Tov, Emanuel. "The Socio-Religious Setting of the (Proto-)Masoretic Text." Textus 27, no. 1 (2018): 135–53. http://dx.doi.org/10.1163/2589255x-02701009.

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AbstractWe find the proto-Masoretic texts (MT) in two synagogues, in texts and tefillin found with the Judean Desert communities of the Zealots and the followers of Bar Kokhba, the targumim, Jewish-Greek translations, and rabbinic literature. After 70 CE, proto-MT was in the hands of the rabbis, and prior to that time in the hands of similar circles. However, there were also persons and communities that did not use MT. None of their versions were based on MT, with the possible exception of the quotations of the Hebrew Ben Sira in Jeremiah. The persons and communities that did not use the proto

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Semaan, Ingrid. "The “Laurer” and the “Columbyn”: The Images of Frustrated Love in Chaucer's Merchant's Tale." Hawliyat 12 (November 19, 2018): 35–58. http://dx.doi.org/10.31377/haw.v12i0.216.

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«Rys up, my wyf, my love, my lady free» (1.2138) -however it has been the literary scholars who have followed old January with much greater alacrity than his «fresshe May» into the literary and rhetorical world of the wedding chamber and the garden that Chaucer lets the Merchant create for the married couple. The scholars, in turn, especially those interested in sources, metaphor, analogy, and allusion have been richly rewarded by the study of The Merchant's Tale, this «dense mosaic of references, allusions, quotations», as G. G. Sedgewick has described it. Unifying the richly structured compo

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Sebba-Elran, Tsafi. "The intertextual Jewish joke at the turn of the twentieth century and the poetics of a national renewal." HUMOR 31, no. 4 (2018): 603–21. http://dx.doi.org/10.1515/humor-2017-0043.

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Abstract The article examines the role of the intertextual Jewish joke at the turn of the twentieth century, in its historical and cultural contexts. The case studies would be Alter Druyanow’s popular anthology, Sefer Habediha Vehahiddud (The Book of Jokes and Witticisms, Frankfurt 1922), and his archived, unpublished collection of sexual jokes. The frequent use of quotations from sacred Jewish texts, characteristic of these collections, is discussed in light of the distinction between sub-genres of the intertextual joke: the allusive joke, the parodic joke, and the satiric joke. While most re

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Cooper, Mark. "To Quote or Not to Quote? Categorizing Quotations in the Epistle to the Hebrews." Journal for the Study of the New Testament 44, no. 3 (2021): 452–68. http://dx.doi.org/10.1177/0142064x211049336.

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An overview of the appendices in NA28 and UBS5 reveals that the editors agreed regarding the number of quotations in Hebrews on 37 occasions. They disagreed, however, as to whether an intertext was a quotation or an allusion on nine occasions. The compilers of these lists did not provide a basis for their conclusions, and inability to agree on the number of intertexts could be due to multiple reasons. The purpose of this study, therefore, was to develop a set of criteria by which to identify quotations in Hebrews. Auctor’s quotations were determined to possess four characteristics: (1) introdu

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COCKERILL, GARETH LEE. "Hebrews 1:6: Source and Significance." Bulletin for Biblical Research 9, no. 1 (1999): 51–64. http://dx.doi.org/10.2307/26422229.

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Abstract Καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι θεοῦ in Heb 1:6 is a quotation from a Greek translation of the Hebrew text of Deut 32:43 represented by 4QDeut32. The current text of Deut 32:43 in the LXX is a conflation of two Greek translations. One of these was the translation of the 4QDeut32 text used by Hebrews. The other was a translation of a Hebrew text like the MT. Since there are more differences between the two Greek translations than between the underlying Hebrew texts, it is likely that conflation occurred after translation into Greek. The original translation of the 4QDeut32 text

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COCKERILL, GARETH LEE. "Hebrews 1:6: Source and Significance." Bulletin for Biblical Research 9, no. 1 (1999): 51–64. http://dx.doi.org/10.5325/bullbiblrese.9.1.0051.

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Abstract Καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι θεοῦ in Heb 1:6 is a quotation from a Greek translation of the Hebrew text of Deut 32:43 represented by 4QDeut32. The current text of Deut 32:43 in the LXX is a conflation of two Greek translations. One of these was the translation of the 4QDeut32 text used by Hebrews. The other was a translation of a Hebrew text like the MT. Since there are more differences between the two Greek translations than between the underlying Hebrew texts, it is likely that conflation occurred after translation into Greek. The original translation of the 4QDeut32 text

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Ivić, Branislav. "How Matthew quotes the scripture: Analysis of the two old testament quotations in the Gospel of Matthew." Reci Beograd 12, no. 14 (2021): 12–32. http://dx.doi.org/10.5937/reci2114012i.

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Starting with the very simplified overview of reception of the Old Testament in the Gospel of Matthew, the author aims to make the use of the two quotations from the collection of the Book of the Twelve more concrete. The first quote is from the Book of prophet Micah (5:1). It also appears in Mt (2:6), in relation to the birthplace of Jesus Christ, while the second quote is found in the Book of prophet Zechariah (13:7) and it tackles the shepherd metaphor (Mt 36:31). In the first case, we are putting the emphasis on the change concerning the reading of the Old Testament, having in mind that th

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Gaston, Thomas E. "Why does Hebrews 1:10–12 cite Psalm 102:25–27?" Neotestamentica 58, no. 2 (2024): 291–312. https://doi.org/10.1353/neo.2024.a962302.

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Abstract: The citation of Psalm 102:25–27 in Hebrews 1:10–12 presents a significant interpretative challenge. Traditionally, these verses are understood to be addressed to the Son, implying the Son is identified as YHWH, however, the original context of Psalm 102 seems not to support this. This article proposes that the writer of Hebrews does not address Psalm 102:25–27 to the Son but rather that the quotation is used to interpret and expand upon themes introduced in earlier quotations, following a hermeneutic method evident throughout the letter. By examining the context and usage of Psalm 10

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POPESCU, CĂLIN. "DESPRE CITAREA PSALMULUI 104/103 ÎN EVREI 1:7 ŞI DEZVOLTAREA SCRIPTURII PRIN TRADUCERE." Receptarea Sfintei Scripturi: între filologie, hermeneutică şi traductologie 12 (2024): 261–83. http://dx.doi.org/10.47743/rss.2023.12-20.

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The rendering of the verse Ps. 104/103:4/5 from Hebrew into Greek and its quotation in the Epistle to the Hebrews arouses difficulties beyond the amplitude of a local translation issue. If the phrase has two main meanings in Hebrew, and apparently only one in Greek (the one that is less probable in the psalm’s context), this seems to signal out a deviation in translation, due to an “atomistic” and “transformative” rabbinic exegesis. The hermeneutic conception of the Epistle shown in the respective passage undermines the simplistic notions of a MT as the unique and perfect OT and of a LXX as th

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Henkin, Roni. "Functional codeswitching and register in educated Negev Arabic interview style." Bulletin of the School of Oriental and African Studies 79, no. 2 (2016): 279–304. http://dx.doi.org/10.1017/s0041977x16000513.

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AbstractThe sociolinguistic phenomenon of codeswitching, both diglossic and bilingual (Arabic–Hebrew), is extremely pervasive in all varieties of Palestinian Arabic, including Negev Arabic. Surprisingly, neither of these types of codeswitching in Palestinian Arabic has received due scholarly attention; moreover, their interplay has not been studied for any type of Arabic. This article analyses quantitative and functional aspects of diglossic and bilingual codeswitching in the personal interview style of 11 Negev Bedouin female students, focusing on their functional interaction. In the five dis

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Coetsee, Albert Johannes. "“I Will Never Leave You nor Forsake You”: An Intertextual Study of the Logic between the Exhortation in Hebrews 13:5a and the Quotation in Hebrews 13:5b." Neotestamentica 57, no. 1 (2023): 141–64. http://dx.doi.org/10.1353/neo.2023.a938400.

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Abstract: This contribution investigates the logic between the exhortation in Hebrews 13:5a and the words of the quotation in Hebrews 13:5b that support the exhortation. There seems to be a slight jump between the explicit exhortation not to love money and the quotation presumably assuring divine presence. The first section of the article investigates anew the most probable Vorlage of the quotation in Hebrews 13:5b to determine how the words were used in its original context. The article finds that a version of Deuteronomy 31:6LXX is the most likely Vorlage , and that Philo, Conf. 166 contains

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Eisele, Wilfried. "Old Testament Quotations in Hebrews." Biblische Zeitschrift 59, no. 2 (2015): 304–6. http://dx.doi.org/10.1163/25890468-059-02-90000014.

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Pearce, S. J. "“The Types of Wisdom Are Two in Number”: Judah ibn Tibbon’s Quotation from the Iḥyā’ ‘ulūm al-Dīn". Medieval Encounters 19, № 1-2 (2013): 137–66. http://dx.doi.org/10.1163/15700674-12342127.

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Abstract The present study bears out an early twentieth-century suggestion that the twelfth-century Andalusi physician, translator, merchant and lexicographer Judah ibn Tibbon quoted directly from the Iḥyā’ ‘ulūm al-dīn, the theological magnum opus of Abū Ḥāmid al-Ghazālī, in the ethical will he wrote to his son Samuel. In addition to demonstrating, through a consideration of lexicographical evidence, that a sentence from that summa was indeed quoted, in Hebrew translation, in the text of the ethical will, the present article will set that quotation into its context as a part of the Tibbonid d

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Finsterbusch, Karin, та Norbert Jacoby. "אשר-Zitateinleitungssätze in Jeremia und 1QM. Anmerkungen zu 1QM 10:6, zu der hebräischen Vorlage von lxx-Jer 26:13; 49:19 sowie zu mt-Jer 14:1; 46:1; 47:1; 49:34". Vetus Testamentum 65, № 4 (2015): 558–66. http://dx.doi.org/10.1163/15685330-12301245.

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In mt-Jer there are four cases of a peculiar אשר clause, which seems to be syntactically isolated (mt-Jer 14:1; 46:2; 47:1 und 49:34). However, the existence of three similar cases has been hitherto overlooked (two in the supposed Hebrew Vorlage of the lxx-Jer and one in 1QM). In this paper, we shall argue that the function of this אשר clause is to introduce a quotation. In syntactical terms, the relative clause is the predicate and the quotation the subject of a nominal clause.

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Glinert, Lewis H. "Did pre-Revival Hebrew literature have its own langue? Quotation and improvization in Mendele Mokher Sefarim." Bulletin of the School of Oriental and African Studies 51, no. 3 (1988): 413–27. http://dx.doi.org/10.1017/s0041977x0011643x.

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In the history of Hebrew letters, few dates have so cavalierly been invested with literary and linguistic significance as 1886/7, the publication date of Mendele's short story BeSeter Ra'am.Such scholars of literature as Ravnitzki, Klausner and Werses have hailed its style as the pointer or veritable trigger to a redeployment of the traditional ‘synthetic’ (composite Biblical/post-Biblical) Hebrew style—instead of being confined to the registers of non-fiction, it now rose to supplant Biblical Hebrew as the standard for narrative prose. Some historians of language have gone so far as to presen

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Beatrice, Pier Franco. "The "Gospel According to the Hebrews" in the Apostolic Fathers." Novum Testamentum 48, no. 2 (2006): 147–95. http://dx.doi.org/10.1163/156853606777065323.

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AbstractThis article deals with two very strange Gospel quotations found in the letter of Ignatius of Antioch To the Smyrnaeans and in a fragment of the treatise of Papias of Hierapolis An Exegesis of the Sayings of the Lord. By means of an in-depth analysis of the available Patristic evidence and a comparison with the Judaeo-Christian Gospel tradition, the author tries to demonstrate that these are the two oldest known quotations of the Gospel according to the Hebrews, and shows the possible consequences to be drawn for a better understanding of the developments of the Gospel tradition from i

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Frieden, Ken. "Joseph Perl's Escape From Biblical Epigonism through Parody of Ḥasidic Writing". AJS Review 29, № 2 (2005): 265–82. http://dx.doi.org/10.1017/s0364009405000139.

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Joseph Perl's two epistolary novels, published in 1819 and 1838, far surpass typical Hebrew prose from the early nineteenth century. The leading Enlightenment authors (the maskilim) were deliberate epigones, because they favored the rhetorical modes called shibuẓ and meliẓah. By imitating the Hebrew of the Prophets—under the influence of the ornate style known from medieval Spain—the Berlin Enlightenment authors and their followers strove for what they considered to be “pure language” (leshon ẓaḥ). Their preference for allusion and quotation encouraged epigonism and made originality a lesser p

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Sandler, Sergeiy, and Esther Pascual. "In the beginning there was conversation." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 29, no. 2 (2019): 250–76. http://dx.doi.org/10.1075/prag.18047.san.

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Abstract This paper explores the use of non-quotational direct speech – a construction displaying deictic perspective persistence – in the Hebrew Bible, an ancient text of great cultural significance. We focus on the use of non-quotational direct speech to introduce intentions, hopes, motives, or states of affairs. Special emphasis is laid on the complementizer lemor, grammaticalized from a speaking verb, which introduces the import of an action through direct speech. We claim that such fictive speech is grounded in face-to-face conversation as conceptual model or frame. Beyond the Hebrew Bibl

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Filho, José Adriano. "Hebrews and the Scriptures: The use of Ps 95:7b-11 and Genesis 2:2b in Hebrews 3-4." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 12, no. 19 (2018): 299. http://dx.doi.org/10.20890/reflexus.v12i19.558.

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The use of the Jewish Scriptures and the references to their texts and traditions make up a network of intertextuality which must be considered when we read the Epistle to the Hebrews. In this regard, this paper proposes to demonstrate how Ps 95,7b-11 and Gen 2,2b are used in Heb 3-4. From the first text, Ps 95,7b-11, Hebrews uses the incident of Meribah and Massah, the quintessential rebellion of the Exodus generation, as a paradigm for a warning to its addressees, that is, the current people of God who are in a situation analogous to that of the Exodus generation, as both are Exodus communit

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BLOMBERG, CRAIG L. "Where Should Twenty-First-Century Evangelical Biblical Scholarship Be Heading?" Bulletin for Biblical Research 11, no. 2 (2001): 161–72. http://dx.doi.org/10.2307/26422268.

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Abstract Recent developments and resulting needs are assessed in a variety of areas: historical Jesus research and issues of OT historicity, Pauline theology and theologies of individual OT books, critical methods for the study of both Testaments and especially historical study, contextualized biblical studies, biblical ethics, the application of the OT in the NT age and the quotation of the Old in the New, Greek and Hebrew grammar, OT textual criticism, and the interaction between church and the academy.

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BLOMBERG, CRAIG L. "Where Should Twenty-First-Century Evangelical Biblical Scholarship Be Heading?" Bulletin for Biblical Research 11, no. 2 (2001): 161–72. http://dx.doi.org/10.2307/26422268.

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Abstract Recent developments and resulting needs are assessed in a variety of areas: historical Jesus research and issues of OT historicity, Pauline theology and theologies of individual OT books, critical methods for the study of both Testaments and especially historical study, contextualized biblical studies, biblical ethics, the application of the OT in the NT age and the quotation of the Old in the New, Greek and Hebrew grammar, OT textual criticism, and the interaction between church and the academy.

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Weizman, Elda. "The discursive pattern ‘claim+ indirect quotation in quotation marks’: Strategic uses in French and Hebrew online journalism." Journal of Pragmatics 157 (February 2020): 131–41. http://dx.doi.org/10.1016/j.pragma.2019.07.012.

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Alexandre, Jean. "«À quoi m’as-tu abandonné ?» La lecture de Psaume 22,2 dans Matthieu 27,46 et Marc 15,34." Études théologiques et religieuses 79, no. 1 (2004): 65–68. http://dx.doi.org/10.3406/ether.2004.3763.

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In the light of Henri Meschonnic’s comments in a footnote of his recent French translation of the Psalms, Jean Alexandre examines the quotation of Psalm 22.2 used by Matthew and Mark. He argues that the intended meaning, whether in Hebrew, Greek or Aramaic, might have been : “Thou art my God, thou art my God ; to what hast thou abandoned me ?” A confession of faith, to be sure, but at the same time a cry of terror in face of death, the unknown.

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Guthrie, George H. "Hebrews' Use of the Old Testament: Recent Trends in Research." Currents in Biblical Research 1, no. 2 (2003): 271–94. http://dx.doi.org/10.1177/1476993x0300100208.

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One of the most important areas of Hebrews research concerns the various ways in which the author handles the Old Testament. The past two decades have witnessed an acceleration of research on the book generally, and within the context of the heightened attention, certain trends in exploration of Hebrews' uses of the Old Testament have emerged. A consideration of these trends is carried forward in two movements. First, a brief introduction to the topic is set forth, which focuses on the phenomena surrounding Hebrews' uses of the Old Testament. Here current discussions on direct quotations, allu

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Griffiths, John D. "Upon All Flesh: An Ecological Reading of Acts 2.17–21." Journal for the Study of the New Testament 47, no. 3 (2025): 437–53. https://doi.org/10.1177/0142064x241301095.

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The Lukan Peter’s quotation of LXX Joel 3.1–5a is the central co-text that frames the outpouring of the Spirit in Acts 2. In this article, I offer three supporting arguments for understanding πᾶσα σάρξ found in Acts 2.17 as referencing all of creation. First, the connection between the Spirit of God and all flesh in the Hebrew Bible always has a creation-wide context. This connection between Spirit and flesh then introduces the flood narrative as a key co-text for Joel 2.28, as Joel sees the outpouring of the Spirit as an inversion of the withdrawal of the Spirit at the flood. Third, this crea

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Carbonell Ortiz, Clara. "A Textual Problem Concerning ‮בּוֹא אֶל‬‎ and ‮בָּעַל‬‎ in Deut 22:13". Textus 32, № 1 (2023): 39–55. http://dx.doi.org/10.1163/2589255x-bja10034.

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Abstract The presence of συνοικέω in LXX Deut 22:13 does not account for the verb in the MT (‮בּוֹא אֶל‬‎), especially given how systematic Greek translators were in rendering this Hebrew expression, even in its sexual meaning, into verbs of movement. The existing scholarly literature has tended to overlook this discrepancy between the LXX and the MT. Attention has been paid primarily to the disagreement between the latter and the corresponding quotation in the Temple Scroll (11Q19). This article refutes the arguments that take for granted the deliberate change of MT ‮וּבָא אֵלֶיהָ‬‎ into ‮ובעלה

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