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Journal articles on the topic 'Hebrew Bible'

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Author: Grafiati

Published: 4 June 2021

Last updated: 4 March 2023

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1

Efthimiadis-Keith, Helen. "Women, Jung and the Hebrew Bible." biblical interpretation 23, no. 1 (December 24, 2015): 78–100. http://dx.doi.org/10.1163/15685152-00231p04.

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This paper evaluates Jungian psychoanalytic approaches to Hebrew Bible texts by way of two readings of the book of Ruth: those of Yehezkel Kluger and Nomi Kluger-Nash. In so doing, it provides a brief synopsis of Jungian approaches to Hebrew Bible texts and the process of individuation. It then evaluates the two readings mentioned according to the author and Ricoeur’s criteria for adequate interpretation. Having done so, it attempts to draw conclusions on the general (and potential) value of Jungian biblical hermeneutics, particularly as it affects the appraisal of women in the Hebew Bible and the incorporation of Jewish tradition and scholarship in Hebrew Bible hermeneutics. Finally, it endeavours to sketch a way forward.

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Szpiech, Ryan. "Translating between the Lines: Medieval Polemic, Romance Bibles, and the Castilian Works of Abner of Burgos/Alfonso of Valladolid." Medieval Encounters 22, no. 1-3 (May 23, 2016): 113–39. http://dx.doi.org/10.1163/15700674-12342218.

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The Hebrew works of convert Abner de Burgos/Alfonso de Valladolid (d. ca. 1347) were translated into Castilian in the fourteenth century, at least partly and probably entirely by Abner/Alfonso himself. Because the author avoids Christian texts and cites abundantly from Hebrew sources, his writing includes many passages taken from the Hebrew Bible and the Talmud. The Castilian versions of his works translate these citations directly from Hebrew and do not seem to make any direct use of existing Romance-language Bibles (although his work might have relied indirectly on Jewish Bible translations circulating orally in the fourteenth century). Given the abundance of citations, especially in Abner/Alfonso’s earliest surviving work, the Moreh ṣedeq (Mostrador de justicia), his writing can serve as a significant source in the history of Hebrew-to-Romance Bible translation in the fourteenth century. The goal of this article is to consider the impact of polemical writing on Bible translation in the Middle Ages by analyzing these citations in Abner/Alfonso’s Castilian works.

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3

Meshel, Naphtali S. "Translating the Hebrew Bible from Hebrew into Hebrew." Hebrew Studies 57, no. 1 (2016): 39–50. http://dx.doi.org/10.1353/hbr.2016.0002.

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4

Khan, Geoffrey. "The Role of the Karaites in the Transmission of the Hebrew Bible and Their Practice of Transcribing It into Arabic Script." Intellectual History of the Islamicate World 8, no. 2-3 (July 30, 2020): 233–64. http://dx.doi.org/10.1163/2212943x-20201013.

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Abstract In the Middle Ages the Karaite Jews in the Islamic world used both Arabic and Hebrew script in their writings. They wrote not only Arabic texts in Arabic script but also many of their Hebrew Bibles in Arabic transcription. The Rabbanites, by contrast, used Hebrew script for writing both Arabic and Hebrew. This paper examines the association of the Karaites with the Masoretic transmission of the Hebrew Bible and the motivation for their transcribing the Bible into Arabic script. It is argued that the Arabic transcriptions reflect the polemical stance of the Karaites against the bases of scriptural authority of the Rabbinites and an advanced degree of rapprochement of the Karaites with the Muslim environment. They represent a convergence with the external form of the Muslim Arabic Qurʾān and also with the concepts of authority associated with the transmission of Muslim scripture.

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Fassberg, Steven E. "What is Late Biblical Hebrew?" Zeitschrift für die alttestamentliche Wissenschaft 128, no. 1 (January 20, 2016): 1–15. http://dx.doi.org/10.1515/zaw-2016-0002.

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AbstractLate Biblical Hebrew is the literary language preserved in the post-exilic books of the Hebrew Bible. It differs from the literary Hebrew of the First Temple period, Classical Biblical Hebrew, in several orthographic, grammatical, syntactic, and lexical features. The distinction between pre-exilic and post-exilic language in the Hebrew of the Bible contradicts the assertion of the minimalists, who argue for the late date of the composition of the Hebrew Bible. The linguistic examination of Biblical Hebrew reveals an unmistakable difference between the language of the First Temple period and the language of the Second Temple period.

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6

Conners, David. "A "Mind-Boggling" Implication: The Hebrew Bible, the Old Testament, and the Definition of a Work." Judaica Librarianship 15, no. 1 (April 15, 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 for the Hebrew Bible and Christian Bible. Separate uniform titles are necessary because the two Bibles represent unique works; the ideational and textual differences of the Hebrew Bible and Christian Old Testament are seen in both canonical and translation differences.

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7

Davis, Benjamin S. "Reading Hebrew Bible Narratives." Bulletin for Biblical Research 29, no. 3 (October 2019): 398–400. http://dx.doi.org/10.5325/bullbiblrese.29.3.0398.

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8

Roorda, Dirk. "Coding the Hebrew Bible." Research Data Journal for the Humanities and Social Sciences 3, no. 1 (July 31, 2018): 27–41. http://dx.doi.org/10.1163/24523666-01000011.

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The text of the Hebrew Bible is a subject of ongoing study in disciplines ranging from theology to linguistics to history to computing science. In order to study the text digitally, one has to represent it in bits and bytes, together with related materials. The author has compiled a dataset, called bhsa (Biblia Hebraica Stuttgartensia (Amstelodamensis)), consisting of the textual source of the Hebrew Bible according to the Biblia Hebraica Stuttgartensia (bhs), and annotations by the Eep Talstra Centre for Bible and Computer. This dataset powers the website shebanq and others, and is being used in education and research. The author has developed a Python package, Text-Fabric, to process ancient texts together with annotations. He shows how Text-Fabric can be used to process the bhsa. This includes creating new research data alongside it, and sharing it. Text-Fabric also supports versioning: as versions of the bhsa change over time, and people invest a lot in applications based on the data, measures are needed to prevent the loss of earlier results.

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9

Tooman, William A. "Essays on Hebrew Bible." Expository Times 122, no. 6 (February 15, 2011): 293. http://dx.doi.org/10.1177/00145246111220060502.

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10

Reinhartz, Adele. "‘Rewritten Gospel’: The Case of Caiaphas the High Priest." New Testament Studies 55, no. 2 (March 10, 2009): 160–78. http://dx.doi.org/10.1017/s0028688509000113.

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Although the term ‘rewritten Bible’ has been used primarily of postbiblical Jewish retellings of the Hebrew Bible, the phenomenon which it describes extends to the present day, and pertains to the NT as well as the Hebrew Bible. This paper examines two examples of ‘rewritten Gospel’—Dorothy Sayers's play cycle,The Man Born to Be King(1941–2) and Sholem Asch's novel,The Nazarene(1939)—in order to argue that such postcanonical Jesus narratives should be of interest to NT scholarship just as ‘rewritten Bible’ is of interest to scholars of the Hebrew Bible.

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11

Kašný, Jiří. "Justice in the Hebrew Bible." Studia theologica 20, no. 2 (June 28, 2018): 1–15. http://dx.doi.org/10.5507/sth.2017.073.

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12

Mirguet, Françoise. "What is an “Emotion” in the Hebrew Bible?" Biblical Interpretation 24, no. 4-5 (November 15, 2016): 442–65. http://dx.doi.org/10.1163/15685152-02445p02.

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As emotions and feelings in the Hebrew Bible are starting to receive scholarly attention, I question here the appropriateness of applying the modern concept of “emotions” to Biblical Hebrew. To which extent do our “emotions” fit the way Biblical Hebrew organizes human experience? The first part of the article analyzes a few Hebrew words commonly translated by terms of emotion in modern languages. Based on existing scholarship and a brief study of the words in their literary contexts, I suggest that the terms are not limited to the expression of what we call emotions; rather, they also include actions, movements, ritual gestures, and physical sensations, without strict dissociation among these different dimensions. This observation casts doubt on the existence of an isolated emotional realm in Biblical Hebrew’s organization of human experience. In the second half, I proceed in an opposite way: I start from a given situation – scenes where the self faces the suffering affecting another person and initiates different actions in favor of the sufferer. The examples highlight that the experience we commonly shape as an “emotion” – compassion or sympathy – does not receive such a construction in Biblical Hebrew. Besides, the experience affects the self not so much in its individuality as in its social relationships; as such, it also functions inside a given social hierarchy. I conclude by considering the potential impact that this reframed view on biblical “emotions” may have on this nascent field.

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13

DaDon, Agnes E., and Kotel DaDon. "Značenje i prednost proučavanja židovske Biblije na biblijskom hebrejskom jeziku." Nova prisutnost XVII, no. 2 (July 9, 2019): 393. http://dx.doi.org/10.31192/np.17.2.9.

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In this article the authors analyse the importance of the study of the Old Testament in its original language, Biblical Hebrew. The first part of the article consists of a general introduction followed by the explanation of the main linguistic differences between Biblical and Modern Hebrew, as one of the factors contributing to the difficulty of understanding the Bible even for native Israelis. This part ends with a brief description of the first Modern Hebrew translation of the Bible and the intentions behind this translation, as presented by the translator and the publisher. The central part of this article discusses the following issues: the need of a translation of the Bible from Biblical Hebrew into modern spoken Hebrew, the importance of the Bible and the Biblical text, continues with a general introduction to translation, provides arguments in favour and against the translation of the text from Biblical Hebrew into Modern spoken Hebrew or other languages. The end of this part exposes the difficulties involved in Bible translation, providing examples of major problems in the translation of the Bible. In this context, the background of Torah translations into Aramaic is explained. Finally, in the conclusion, the authors give their recommendations for the school curriculum in Croatia, based on their experiences as teachers and parents. In their work, the authors use many sources from the rabbinical literature since the Talmudic time through the Middle Ages until modern times. Much of this literature is translated into Croatian from Hebrew and Aramaic for the first time by the authors.

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14

De Hemmer Gudme, Anne Katrine. "Tomhændet må ingen se mit ansigt! Gavens teologi i Det Gamle Testamente." Dansk Teologisk Tidsskrift 78, no. 4 (December 10, 2015): 300–319. http://dx.doi.org/10.7146/dtt.v78i4.105763.

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The Theology of the Gift in the Hebrew Bible. This article promotes an understanding of sacrifices in the Hebrew Bible as foodgifts to Yahweh. It is claimed that a proper understanding of gift-giving as an open-ended social practice that establishes lasting relationships between the exchanging parties can help us understand the role and function of sacrifices in the Hebrew Bible. In light of this, sacrifices as food for Yahweh, child sacrifice and the prophetic cult criticism are discussed.

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15

Thielman, Miriam. "“You Shall Not Oppress a Resident Alien”: The Conception of Immigrants in the Hebrew Bible." Oregon Undergraduate Research Journal 18, no. 1 (2021): 35–93. http://dx.doi.org/10.5399/uo/ourj/18.1.5.

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An increase in global immigration has resulted in humanitarian crises across the world as countries struggle to respond to the growing number of refugees and asylum seekers arriving at their borders. Understanding the specific messages within the Hebrew Bible regarding immigrants is important for developing faith-informed responses to immigrants and refugees. Religion often influences people’s beliefs, actions, and even the policy decisions for which they advocate, and the various forms of Christianity practiced in the United States frequently use the Hebrew Bible and New Testament as their sacred instructive texts. A detailed study of relevant portions of the Hebrew Bible, coupled with analysis of biblical commentaries and scholarly criticism, suggests that the Bible underscores the imperative to care for the most vulnerable members of society, as well as to include immigrants in the community. Arguably, people of faith should take this overarching message into account when considering how to respond to immigrants’ arrival in the United States. Note to the Reader: The books of the Bible were originally written in biblical Hebrew, Aramaic, or Greek, depending on the time period in which each book was redacted. Because I do not read biblical Hebrew, all biblical passages quoted in this thesis are from the New Revised Standard Version (NRSV) of the Hebrew Bible. The NRSV is regarded as one of the most accurate and reputable recent English translations of the Bible because it was completed by a committee of biblical scholars. My thesis advisor, Professor Deborah Green, checked the verses cited herein for accuracy against the original biblical Hebrew text and provided corrections to the translation where necessary. Verses that have been corrected from the original NRSV translation are footnoted. Unless otherwise noted, all other verses are from the NRSV translation.

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16

Sollamo, Raija. "Hebrew Bible, Greek Bible, and Qumran: Collected Essays." Journal of Jewish Studies 61, no. 1 (April 1, 2010): 151–52. http://dx.doi.org/10.18647/2933/jjs-2010.

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17

van der Louw, Theo. "Hebrew Bible, Greek Bible, and Qumran: Collected Essays." Journal for the Study of Judaism 40, no. 1 (2009): 136. http://dx.doi.org/10.1163/157006308x376004.

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18

Kraus, Matthew. "HEBRAISMS IN THE OLD LATIN VERSION OF THE BIBLE." Vetus Testamentum 53, no. 4 (2003): 487–513. http://dx.doi.org/10.1163/156853303770558185.

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AbstractRecent work on the Old Latin version of the Bible attributes Hebraisms to a hebraized Greek Vorlage. The results of this work question previous claims that the Hebraisms of the Old Latin derive from Jewish attempts to revise the Old Latin towards the Hebrew directly through Hebrew texts and Jewish exegetical traditions. This study reconsiders the evidence in favor of Hebraizations of the Old Latin from a Hebrew source and concludes that: 1. There was no translation of the Bible directly from the Hebrew into Latin prior to Jerome. 2. There was no editorial reworking of the Old Latin directly from the Hebrew. 3. Hebraisms in the Old Latin must be attributed to the Greek tradition or Jerome and his influence. 4. Since Jerome's time, interest in the Hebrew text behind the Latin also accounts for the Hebraisms found in the Old Latin. 5. Jewish communities utilized a Latin Bible borrowed from Christians after Jerome.

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19

Olszowy-Schlanger, Judith. "A School of Christian Hebraists in Thirteenth-Century England: A Unique Hebrew-Latin-French and English Dictionary and its Sources." European Journal of Jewish Studies 1, no. 2 (2007): 249–77. http://dx.doi.org/10.1163/187247107783876257.

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AbstractThis paper is a preliminary presentation of a unique Hebrew-Latin-Old French dictionary written by Christian scholars in 13th century England, to appear shortly in print. The authors of this exceptional work did not follow the patristic tradition of Christian Hebraism and did not focus on anti-Jewish polemics, but rather turned to Jewish Rabbinic and Medieval sources, such as commentaries of Rachi, the lexicon of Solomon ibn Parhon or Alpha Beta de-Ben Sira for their understanding of the Hebrew text of the Bible. Following the grammatical approach of the classical Spanish school of Hebrew grammar, this dictionary is a real 'philological' work. It stems from a Christian tradition of the use of the Hebrew Bible for correcting the Vulgate as represented by the bilingual Hebrew-Latin Bible manuscripts produced and studied in England in the late 12th and 13th centuries.

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20

Kašný, Jiří. "Criminal Law in the Hebrew Bible." Studia theologica 18, no. 2 (June 1, 2016): 1–21. http://dx.doi.org/10.5507/sth.2016.014.

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21

Davies, G. I., F. I. Andersen, and A. D. Forbes. "Spelling in the Hebrew Bible." Vetus Testamentum 38, no. 3 (July 1988): 375. http://dx.doi.org/10.2307/1518083.

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22

Emerton, J. A., and Susan Niditch. "Folklore and the Hebrew Bible." Vetus Testamentum 44, no. 4 (October 1994): 577. http://dx.doi.org/10.2307/1535125.

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23

Ullendorff, Edward. "Jesus in the Hebrew Bible?" Journal of Jewish Studies 39, no. 2 (October 1, 1988): 269–72. http://dx.doi.org/10.18647/1413/jjs-1988.

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24

Kahn-Harris, Deborah. "Daughters in the Hebrew Bible." Journal of Jewish Studies 71, no. 2 (October 1, 2020): 423–26. http://dx.doi.org/10.18647/3466/jjs-2020.

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Edelman, Diana V., David M. Gunn, and Danna Nolan Fewell. "Narrative in the Hebrew Bible." Journal of the American Oriental Society 116, no. 4 (October 1996): 774. http://dx.doi.org/10.2307/605465.

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26

Segal, Michael. "The Hebrew University Bible Project." Hebrew Bible and Ancient Israel 2, no. 1 (2013): 38. http://dx.doi.org/10.1628/186870313x13624783729083.

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27

Aberbach, David. "Nationalism and the Hebrew Bible*." Nations and Nationalism 11, no. 2 (April 2005): 223–42. http://dx.doi.org/10.1111/j.1354-5078.2005.00201.x.

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28

Gallagher, Edmon L. "Augustine on the Hebrew Bible." Journal of Theological Studies 67, no. 1 (March 11, 2016): 97–114. http://dx.doi.org/10.1093/jts/flv160.

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29

III, Herbert Barry, and Jared J. Jackson. "Names in the Hebrew Bible." Names 55, no. 4 (December 2007): 372–78. http://dx.doi.org/10.1179/nam.2007.55.4.372.

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Ryul Lee, Jang. "Polytheism in the Hebrew Bible." Expository Times 120, no. 7 (April 2009): 330. http://dx.doi.org/10.1177/00145246091200070302.

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31

Kern-Ulmer, Rivka. "Midrash and the Hebrew Bible." Religion Compass 2, no. 5 (August 25, 2008): 754–68. http://dx.doi.org/10.1111/j.1749-8171.2008.00101.x.

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32

Keber, John. "Shalom in the Hebrew Bible." Listening 31, no. 1 (1996): 7–23. http://dx.doi.org/10.5840/listening19963112.

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33

Smith, Gary V. "Is There Theology in the Hebrew Bible? Critical Studies in the Hebrew Bible 4." Bulletin for Biblical Research 26, no. 1 (January 1, 2016): 107–8. http://dx.doi.org/10.2307/26371378.

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34

Gericke, Jaco. "IS THERE PHILOSOPHY IN THE HEBREW BIBLE? SOME RECENT AFFIRMATIVE PERSPECTIVES." Journal for Semitics 23, no. 2 (November 21, 2017): 583–98. http://dx.doi.org/10.25159/1013-8471/3507.

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This article discusses a selection of the most recent examples from both biblical scholarship and Jewish philosophy of the construction of the Hebrew Bible as a philosophical resource. By way of a descriptive overview of the relevant ideas in the writings of exemplars such as Davies, Hazony, Gericke, Glouberman and Sekine, the study reveals a neglected albeit radical trend in the contemporary attempted return of philosophy to Hebrew Bible interpretation and vice-versa. These new developments are labelled â€œphilosophical maximalismâ€, involving as they do the classification of the entire corpus of the Hebrew Bible as philosophical literature, in one sense or another

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35

Yona, Shamir, and Ariel Ram Pasternak. "Concatenation in Ancient Near East Literature, Hebrew Scripture and Rabbinic Literature." Review of Rabbinic Judaism 22, no. 1 (February 19, 2019): 46–92. http://dx.doi.org/10.1163/15700704-12341351.

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Abstract This paper follows the development of concatenation from its early use in Ancient Near Eastern literature through its use in the Hebrew Bible, in Hebrew Ben-Sira, and ultimately in Rabbinic literature. We demonstrate that the Rabbis adopted this rhetorical pattern for stylistic purposes and also used it as an editing device. The latter use of the rhetorical device in question is only rarely attested in the Hebrew Bible.

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Kovalev, Andrey A. "The Image of the Ancient Jewish Ruler and Autocratic Power During the Formation of Statehood (Based on the Materials of the Hebrew Bible)." RUDN Journal of Public Administration 8, no. 4 (December 15, 2021): 365–74. http://dx.doi.org/10.22363/2312-8313-2021-8-4-365-374.

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The relevance of the study lies in the fact that the ancient texts of the Hebrew Bible largely anticipated the political and legal achievements of the last centuries. The Tanakh, additions and commentaries to it determine the direction of modern international humanitarian law, ways of forming state administration, lay the foundations of a system of checks and balances, a system of separation of powers, contain the foundations of the contractual theory of the origin of the state by concluding an agreement between the people and the king. The purpose of this study is to analyze the ancient texts of the Hebrew Bible and update the obtained data in modern political and managerial relations. Some texts of the Hebrew Bible (Tanakh), authoritative commentaries on them and the results of research by domestic and foreign scientists were used as materials for the study. The research methods were comparison, analysis of documents, and the system method. The conducted research concluded that doubts about the historicity and practical reliability of the texts of the Hebrew Bible are not able to affect the indisputable value of the material contained in it. Even if the events described have never taken place in history, the views expressed in the Bible themselves should be recognized as far ahead of their time and of value for modern political science. The Hebrew Bible defines the representative of the autocratic power (the king) as the first among equals. This applies to rights, duties, and responsibilities. It is this postulate that should be embedded in the modern political and managerial system, in which there is always a manager and performers. And only continuous work (primarily on oneself), self-improvement, as the Hebrew Bible bequeathed, should become the criterion for selecting a leader, and not any preferences.

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Crowell, Bradley L. "Postcolonial Studies and the Hebrew Bible." Currents in Biblical Research 7, no. 2 (February 2009): 217–44. http://dx.doi.org/10.1177/1476993x08099543.

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As the field of biblical studies continues to become more diverse, scholars incorporate theories and methods from other areas of research. One of these fields is postcolonial theory, which makes the role of empires and their effects on society and literature the primary focus of the interpretive effort. This essay explores how postcolonial theory is currently being integrated with the study of the Hebrew Bible. Biblical scholars incorporating postcolonial theory focus on three major areas: how colonial empires interpreted the Hebrew Bible and how indigenous populations reacted to the colonial interpretations, interpretations from previously colonized populations, and the role of empires and reactions to them in the composition of the texts of the Hebrew Bible.

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Mumford, David B. "Emotional Distress in the Hebrew Bible." British Journal of Psychiatry 160, no. 1 (January 1992): 92–97. http://dx.doi.org/10.1192/bjp.160.1.92.

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A systematic search was made in the Hebrew Bible for expressions of emotional distress. A wide range of somatic and psychological vocabulary was found, especially in the Psalms and other poetic literature. Somatic expressions most frequently involved the heart, bowels, belly, bones, and eyes. Head symptoms were rare. Metaphors referring to the heart were common; other somatic expressions appeared to be descriptions of actual physical sensations. Usually somatic and psychological expressions were paired together, utilising the ‘parallelism’ of Hebrew verse form. Biblical Hebrew thus incorporated a powerful and sophisticated language of emotional expression.

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Weinberg, Bella Hass. "Index structures in early Hebrew Biblical word lists." Indexer: The International Journal of Indexing: Volume 22, Issue 4 22, no. 4 (October 1, 2001): 178–86. http://dx.doi.org/10.3828/indexer.2001.22.4.5.

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The earliest Hebrew Masoretic Bibles and word lists are analyzed from the perspective of index structure. Masoretic Bibles and word lists may have served as models for the first complete Biblical concordances, which were produced in France, in the Latin language, in the 13th century. The thematic Hebrew Biblical word lists compiled by the Masoretes several centuries earlier contain concordance-like structures - words arranged alphabetically, juxtaposed with the Biblical phrases in which they occur. The Hebrew lists lack numeric locators, but the locations of the phrases in the Bible would have been familiar to learned people. The indexing methods of the Masoretes are not known, but their products contain many structures commonly thought to date from the modern era of information systems, among them word frequency counts, distinction of homographs, positional indexing, truncation, adjacency, and permuted indexes. It is documented that Hebrew Bibles were consulted by the Latin concorders; since Masoretic Bibles had the most accurate text, they were probably the editions consulted. This suggests the likely influence of Masoretic lists on the Latin concorders.

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40

Ross, Kristiina. "Bible translation as mediator of Hebrew impact on target languages: the Estonian bible translation by Johannes Gutslaff." Nordisk Judaistik/Scandinavian Jewish Studies 21, no. 1-2 (September 1, 2000): 123–30. http://dx.doi.org/10.30752/nj.69571.

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The full version of the Bible was first published in Estonian in 1739. In comparison with the neighbouring Protestant countries this is a very late date. However, serious attempts to translate the Bible into Estonian were made already in the 17th century. There are two manuscripts from the 17th century which contain translations of the Old Testament. The older manuscript dating from the middle of the century has been – unlike e.g. the Finnish Bible which had been translated from Luther’s German version – translated directly from Hebrew, by Johannes Gutslaff. Also the 1739 Estonian version was translated directly from the Hebrew version. As is widely known, Luther was of the opinion that a translator should not follow the structure of the source language&&instead, he must use the fluent and pure target language. The Estonian translations followed strictly the Hebrew version, which resulted in the fact that still today, Estonian phraseology has Hebrew influence.

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Briggs, Will. "‘A Man's Gotta Do What a Man's Gotta Do?’: The Criticism of Hegemonic Masculinity in Judges 19.1–20.7." Journal for the Study of the Old Testament 42, no. 1 (September 2017): 51–71. http://dx.doi.org/10.1177/0309089216670550.

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This article contributes to the growing conversation surrounding masculinity in the Hebrew Bible by examining the Levite's performance of masculinity in Judg. 19.1–20.7. It critiques the dominant conception of ideal, or hegemonic, masculinity within the Hebrew Bible in two stages. First, it portrays the Levite's attempts to navigate the competing demands for the behavior of a hegemonic male as ultimately leading to the tragic, outrageous death of the pilegesh. Second, it depicts the Levite's subsequent successful performance of hegemonic masculinity as causing the tragic, outrageous events following the Levite's departure from the narrative. Thus, Judg. 19.1–20.7 joins other biblical texts in attempting to renegotiate the conception of hegemonic masculinity in the Hebrew Bible.

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42

Gudme, Anne Katrine de Hemmer. "Eksegese som kontaktsport: Det Gamle Testamente i 2020’erne." Dansk Teologisk Tidsskrift 85, no. 3-4 (December 19, 2022): 203–28. http://dx.doi.org/10.7146/dtt.v85i3-4.135215.

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This article makes an assessment of Hebrew Bible studies in the current decade of the 2020s. It points to four defining areas for Hebrew Bible research in the coming years. These four areas are the body, climate and ecology, the non-Western world, and the ever-increasing fluidity of the boundaries of the field.

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Cation, Anne Frances. "Lost in Translation." Axis Mundi 2, no. 1 (October 6, 2017): 1–9. http://dx.doi.org/10.29173/axismundi70.

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While reading the Hebrew Bible, it is possible for modern readers to misunderstand the original Hebrew meanings of the English translations. Common words such as ‘heart’, ‘mind’, ‘soul’ (נפש) and ‘spirit’ (רוח) are often misinterpreted to have English connotations that were not used in the Hebrew Bible. For instance, the biblical Hebrew words (לבב ,לב and לבח), frequently translated as ‘heart’ had connotations that could be argued to correspond more accurately to the English definition of the word ‘mind.’ Conversely, the biblical Hebrew word (לב or לב), generally interpreted as ‘mind,’ is perhaps better understood in relation to the modern understanding of the heart as one's emotional centre. Also, as opposed to the non-physical modern notion of an immortal ‘soul’, biblical authors and their intended audiences understood it in relation to the physical. Furthermore, ‘spirit’ meant the energy and character of oneself and had divine connotations as associated with the breath or divine essence of YHWH. Therefore, in order to appropriately understand the Hebrew Bible, the fallibility of translation must be recognized.

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Alexander, Philip S. "The Aramaic Bible in the East." Aramaic Studies 17, no. 1 (May 24, 2019): 39–66. http://dx.doi.org/10.1163/17455227-01701001.

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Abstract This article challenges the assumption that insofar as the Jewish communities of Babylonia were a ‘people of the book’, their book was a Hebrew Bible. Functionally the Bible that most people would have known was the Aramaic Targum of Onqelos and Jonathan. The Bible’s content—its law, narrative, and prophecy—was culturally mediated through Aramaic. Even in Rabbinic communities, where some had competence in Hebrew that gave them ready access to the original, the lack of formal and systematic study of Miqra may have made the Targum the tradition of first resort for understanding the Hebrew. The situation in the Aramaic-speaking east may not, then, have been all that different from the west, where a Greek Bible shaped the religious identity of the Greek-speaking Jewish communities. This essay is offered as a contribution to the neglected study of the role of Bible translation in the history of Judaism.

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Clifford, Richard. "Hebrew ḥāṭā’ in the G-Stem: »to Miss« or »to Sin«?" Zeitschrift für die alttestamentliche Wissenschaft 134, no. 2 (April 27, 2022): 230–38. http://dx.doi.org/10.1515/zaw-2022-2005.

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Abstract There are passages in the Hebrew Bible in which the translation of the Hebrew G-stem verb ḥāṭā’ as »to miss, fail to attain« makes better sense than its otherwise dominant meaning »to sin.« Though modern Hebrew lexica allow for the occasional meaning of »to miss,« many modern translations fail to consider »to miss« and insist on »to sin.« The article examines eleven instances in the Bible where »to miss, fail to attain,« makes better sense than the traditional »to sin,« especially in the Wisdom literature.

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Clifford, Richard. "Hebrew ḥāṭā’ in the G-Stem: »to Miss« or »to Sin«?" Zeitschrift für die alttestamentliche Wissenschaft 134, no. 2 (April 27, 2022): 230–38. http://dx.doi.org/10.1515/zaw-2022-2005.

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Abstract There are passages in the Hebrew Bible in which the translation of the Hebrew G-stem verb ḥāṭā’ as »to miss, fail to attain« makes better sense than its otherwise dominant meaning »to sin.« Though modern Hebrew lexica allow for the occasional meaning of »to miss,« many modern translations fail to consider »to miss« and insist on »to sin.« The article examines eleven instances in the Bible where »to miss, fail to attain,« makes better sense than the traditional »to sin,« especially in the Wisdom literature.

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de Regt, Lénart J. "Robert Alter's New Translation of the Hebrew Bible: An Assessment for Translators." Bible Translator 73, no. 2 (August 2022): 157–73. http://dx.doi.org/10.1177/20516770211042273.

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In the introduction to his new translation of the Hebrew Bible, Robert Alter is quite explicit about the task he set himself: “The present translation is an experiment in re-presenting the Bible in a language that conveys with some precision the semantic nuances and the lively orchestration of literary effects of the Hebrew and at the same time has stylistic and rhythmic integrity as literary English.” Alter explains this in more detail in the introduction and in his book, The Art of Bible Translation, with explicit criticisms of other English translations. In this paper I will explore Alter's own norms for translation and how he has applied them, paying special attention to parallel syntax, language level, repetition, wordplay, Hebrew and English word order, poetry in prose, rhythm, names of God, textual criticism, chapter division, and textual structure, as well as what Bible translators can learn from Alter’s translation.

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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 and AIDS stigma and discrimination. It argues that the theme of liberation that underpins the Hebrew Bible implies that stigma has no place in human relations. The paper draws attention to the need to bring liberation to the heart of mission in the light of HIV and AIDS in Africa.

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Teeter, Andrew. "The Hebrew Bible and/as Second Temple Literature: Methodological Reflections." Dead Sea Discoveries 20, no. 3 (2013): 349–77. http://dx.doi.org/10.1163/15685179-12341282.

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Abstract This essay offers methodological reflections on the relationship between studies of the Dead Sea Scrolls and studies of the Hebrew Bible. These reflections center around three main claims: (1) that the Hebrew Bible is Second Temple literature; (2) that the internal development of the Hebrew Bible is, in a specific and important sense, a history of exegesis; and (3) that Second Temple interpretation outside of the scriptural corpus is inseparable from the history of exegesis within it. These claims all point to the problematic and artificial nature of the boundaries between the two disciplines; and they illustrate how both fields require each other in order to understand their respective objects of inquiry in a rigorous and historically appropriate manner.

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Schmid, Konrad. "How Old Is the Hebrew Bible? A Response to Ronald Hendel and Jan Joosten." Zeitschrift für die alttestamentliche Wissenschaft 132, no. 4 (November 25, 2020): 622–31. http://dx.doi.org/10.1515/zaw-2020-4006.

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AbstractThe book »How Old Is the Hebrew Bible?« by Ronald Hendel and Jan Joosten is an apt introduction to dating biblical texts linguistically. However, this approach is not capable to reliably determine how old the texts and writings of the Hebrew Bible are. Rather, different dating methods need to be balanced against each other in order to get sound results in that respect.

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