Relevant bibliographies by topics / Hebrew Reading readiness

Academic literature on the topic 'Hebrew Reading readiness'

Author: Grafiati
Published: 27 July 2024
Last updated: 29 July 2024

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Journal articles on the topic "Hebrew Reading readiness"

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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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Koosed, Jennifer L. "Reading the Bible as a Feminist." Brill Research Perspectives in Biblical Interpretation 2, no. 2 (May 4, 2017): 1–75. http://dx.doi.org/10.1163/24057657-12340008.

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This work provides a brief introduction to feminist interpretation of scripture. Feminist interpretation is first grounded in feminism as an intellectual and political movement. Next, this introduction briefly recounts the origins of feminist readings of the Bible with attention to both early readings and the beginnings of feminist biblical scholarship in the academy. Feminist biblical scholarship is not a single methodology, but rather an approach that can shape any reading method. As a discipline, it began with literary-critical readings (especially of the Hebrew Bible) but soon also broached questions of women’s history (especially in the New Testament and Christian origins). Since these first forays, feminist interpretation has influenced almost every type of biblical scholarship. The third section of this essay, then, looks at gender archaeology, feminist poststructuralism and postcolonial readings, and newer approaches informed by gender and queer theory. Finally, it ends by examining feminist readings of Eve.
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Flint, Peter W. "Six Viable Readings from Isaiah 1–39 in the Great Isaiah Scroll (1QIsaa)." Thème 24, no. 2 (July 12, 2018): 219–39. http://dx.doi.org/10.7202/1050508ar.

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In order to illustrate the contribution of the Great Isaiah Scroll from Qumran (1QIsaa) to textual criticism, this paper presents six viable readings for Isaiah 1–39, i.e. variants that most likely represent the original Hebrew text. In assessing the cases of Isaiah 3 : 24 ; 9 : 16 [English 9 : 17] ; 18 : 7 ; 19 : 18 ; 21 : 8 ; 23 : 10, the author takes into account the textual character of the manuscript, the scribal habits of the copyist, the work of scholars and commentaries on the Book of Isaiah, recent translations of Isaiah, as well as the context and the overall sense of the passage. In all six instances — with the possible exception of Isa 19 : 18 — the reading in 1QIsaa is found to be compelling. These readings and similar ones should therefore be included as part of the main text of Isaiah (not the apparatus) in future editions of the Hebrew Bible, and part of the main text of Isaiah in future translations (not the footnotes).
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Carman, Jon-Michael. "Abimelech the manly man? Judges 9.1-57 and the performance of hegemonic masculinity." Journal for the Study of the Old Testament 43, no. 3 (March 2019): 301–16. http://dx.doi.org/10.1177/0309089217720620.

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Feminist readings have long noted the gender anxiety present in the closing portion of Judges 9.1-57 where, in his last moments, Abimelech implores his armor bearer to cut him down lest he be remembered as a man killed by a woman. Utilizing Abimelech’s dying, gendered fear as a point of departure, the present study undertakes a ‘masculinist’ reading of Judges 9.1-57, exploring the ways in which Abimelech’s anxiety regarding his status as a ‘true man’ are present in the narrative. Adopting a model of idealized Hebrew masculinity derived from David Clines’ seminal work on David and augmented by recent scholarship on masculinity readings and the Hebrew Bible, the analysis demonstrates that Abimelech is a ‘subordinate’ male desperately seeking to act as a ‘hegemonic’ male. Ultimately, however, Abimelech’s performance of idealized masculinity falls short as he fails in the categories of martial prowess, wise and persuasive speech, and peer to peer bonding.
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Gvaryahu, Amit. "Asking for Trouble: Two Reading Traditions of פללים (Exodus 21:22) in Antiquity." Journal of Biblical Literature 141, no. 3 (September 15, 2022): 403–25. http://dx.doi.org/10.15699/jbl.1413.2022.1.

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Abstract The Biblical Hebrew word פללים is rare and cryptic. Various readings have been offered for it in its long reception history. Ancient readers of Scripture read פללים in Exod 21:22 in two distinct ways. Some read it as “judges,” whereas others associated פללים with requests, pleas, petitions, and prayers. This latter understanding of the word is found at Qumran, in the Samaritan Targum, and in several late-ancient translations of the Greek Bible. It is reflected in the Mishnah, perhaps in the Gospels of Matthew and Luke, and in the writing of the sixth-century Christian scholar John Philoponus. Academic scholars of the Hebrew Bible, however, were not aware of the reading of פללים as “request” or “petition.” Scholars of later interpretive traditions often attempted to impose the “correct” reading of the word, “judges,” on ancient readers who read it to mean “request.” These different interpretations offer diverging understandings of the verse and the legal remedy it prescribes. The history of this reading tradition is a case study in moving beyond the important questions of Vorlage and historical linguistics to the long and usually unsung history of how biblical words were read by the many diverse communities that made them their own. Finally, these two readings offer different visions for how the Covenant Code was meant to function: Is it meant to be applied by judges, or are individual adherents meant to use it to solve disputes themselves?
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Rowlands, Jonathan. "The Faithful Son: Rereading Hebrews 1:3b." Journal of Biblical Literature 142, no. 4 (December 15, 2023): 699–716. http://dx.doi.org/10.15699/jbl.1424.2023.8.

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Abstract In this article I suggest a new reading of Heb 1:3b, wherein the Son is described as ϕέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτου. This is often rendered in English translations along the lines of “he sustains all things by his powerful word” (NRSV). A survey of previous scholarship on this clause yields three different readings of Heb 1:3b: a protological reading, a presentist reading (describing the Son’s current activity), and an eschatological reading. Instead, I suggest a fourth reading, which understands this clause as a reference to the faithful obedience of the Son on earth. I translate the passage as “enduring all things by the message concerning his [i.e., God’s] power.” This reading is to be preferred to prior alternatives since it more fully does justice to the vocabulary and syntax of the clause, the role of the clause in its immediate context, and the role of the faithfulness of the Son throughout Hebrews.
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Harmon, Steven R. "Hebrews in Patristic Perspective." Review & Expositor 102, no. 2 (May 2005): 215–33. http://dx.doi.org/10.1177/003463730510200205.

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This article acquaints pastors and other ministers who may have occasion to preach and teach from Hebrews with the perspectives of the epistle's first interpreters. After reviewing the place of the epistle among the homilies and commentaries on Scripture written during the patristic period, the article summarizes the contributions of Hebrews to the development of patristic theology and provides an orientation to the resources that are available for consulting the fathers' interpretation of specific passages from Hebrews. While the fathers' readings of Hebrews cannot simply be reproduced by the contemporary interpreter, they do suggest the place the epistle might occupy in a canonical reading of Scripture and its relationship to the church's narration of the divine story.
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Kaplan, Roger Jay, Ehud Ben Zvi, Maxine Hancock, and Richard Beinert. "Readings in Biblical Hebrew: An Intermediate Textbook." Modern Language Journal 78, no. 3 (1994): 401. http://dx.doi.org/10.2307/330137.

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Landes, George M., Ehud Ben Zvi, Maxine Hancock, and Richard Beinert. "Readings in Biblical Hebrew: An Intermediate Textbook." Journal of the American Oriental Society 115, no. 3 (July 1995): 522. http://dx.doi.org/10.2307/606256.

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Hawkins, Ralph K. "The Hebrew Bible and History: Critical Readings." Bulletin for Biblical Research 30, no. 1 (April 2020): 124–27. http://dx.doi.org/10.5325/bullbiblrese.30.1.0124.

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Dissertations / Theses on the topic "Hebrew Reading readiness"

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Merkle, Benjamin R. "Triune Elohim : the Heidelberg antitrinitarians and Reformed readings of Hebrew in the confessional age." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:6673c702-a1b2-47e8-a112-92d98e689918.

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In 1563, the publication of the Heidelberg Catechism marked the conversion of the Rhineland Palatinate to a stronghold for Reformed religion. Immediately thereafter, however, the Palatinate church experienced a deeply unsettling surge in the popularity of antitrinitarianism. To their Lutheran and Catholic opponents, this development revealed a toxic connection between Reformed theology and the tenets of antitrinitarianism. As early as 1565, for instance, the Catholic Cardinal Stanislaus Hosius argued anonymously that the Reformed principle of sola scriptura was indistinguishable from the biblicism which had led heretics to reject the doctrine of the Trinity on the grounds that it was nowhere explicitly justified in the biblical text. Seven years later, the displaced Italian theologian and Heidelberg professor, Girolamo Zanchi, countered this argument in his De Tribus Elohim (1572). This huge landmark of this early theological crisis in Heidelberg sought to oppose the biblicism of the early antitrinitarians by arguing that the doctrine of the Trinity was explicitly taught within the Hebrew divine names Jehovah and Elohim. The following year De Tribus Elohim received an Imperial Privilege from the Catholic court in Vienna, a distinction virtually unheard of for a Reformed theological text. Zanchi’s argument was then widely promulgated in the marginal notations of the tremendously influential Biblia Sacra of Franciscus Junius and Immanuel Tremellius, and became a staple of refutations of antitrinitarianism thereafter. Yet Zanchi’s confidence that trinitarian theology was contained within the Hebrew of the Old Testament was not shared by many of his own Reformed colleagues. John Calvin’s exegetical works had explicitly rejected this argument; and theologians like David Pareus (Zanchi’s younger colleague in Heidelberg) and the Dutch Hebraist Johannes Drusius preferred a more historical-grammatical reading of the Old Testament and dismissed Zanchi’s reading of the name Elohim despite the danger that this might sacrifice a valuable defence against antitrinitarianism. Complicating the picture further, the Lutheran polemicist Aegidius Hunnius directed Zanchi’s arguments against Calvin in his Calvinus Iudaizans (1593). This variety of responses to Zanchi’s argument demonstrates the diversity of assumptions about the nature of the biblical text within the Reformed church, contradicting the notion that the Reformed world in the age of “confessionalization” was becoming increasingly homogenous or that the works of John Calvin had become the authoritative touchstone of Reformed orthodoxy in this period.
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Uhlenbruch, Frauke. "The Nowhere Bible : the Biblical passage Numbers 13 as a case study of Utopian and Dystopian readings by diachronic audiences." Thesis, University of Derby, 2014. http://hdl.handle.net/10545/315827.

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Applying utopian theory to the Bible reveals a number of issues surrounding the biblical text within academic disciplines such as biblical studies, which study the Bible as an ancient cultural artefact, and among religious readers of the Bible. The biblical passage Numbers 13 was chosen as a case study of a utopian reading of the image of the Promised Land to demonstrate the Bible’s multifaceted potential by externalising the presupposition brought to the text. The underlying method is derived from an ideal type procedure, appropriated from Weber. Instead of comparing phenomena to each other, one compares a phenomenon to a constructed ideal type. This method enables one to compare phenomena independently of exclusive definitions and direct linear influences. It has been suggested by biblical scholars that utopian readings of the Bible can yield insights into socio-political circumstances in the society which produced biblical texts. Using observations by Holquist about utopias’ relationships to reality it is asked if applying the concept of utopia to a biblical passage allows drawing conclusions about the originating society of the Hebrew Bible. The answer is negative. Theory about literary utopias is applied to the case study passage. Numbers 13 is similar to literary utopias in juxtaposing a significantly improved society with a home society, the motif of travellers in an unfamiliar environment, and the feature of a map which is graphically not representable. Noth’s reading of the biblical passage’s toponyms reveals that its map is a utopian map. Numbers 13 is best understood as a literary utopia describing an unrealistic environment and using common utopian techniques and motifs. Despite describing an unrealistic environment, the passage was understood as directly relevant to reality by readers throughout time, for example by Bradford. Following two Puritan readings, it is observed that biblical utopian texts have the potential of being applied in reality by those who see them as a call to action. If a literary utopia is attempted to be brought into reality, it becomes apparent that it marginalises those who are not utopian protagonists; in the case study passage, the non-Israelite tribes, in Bradford’s reading, the Native Nations in New England. The interplay of utopia and dystopia is explored and it is concluded that a definitive trait of literary utopias is their potential to turn into an experienced dystopia if enforced literally. This argument is supported by demonstrating that the utopian traits of the case study passage contain dystopian downsides if read from a different perspective. A contemporary utopian reading of the case study passage is proposed. Today utopian speculation most often appears in works of science fiction (SF). Motifs appearing in the case study passage are read as tropes familiar to a contemporary Bible reader from SF. Following D. Suvin’s SF theory, it is concluded that the Bible in the contemporary world can be understood as a piece of SF. It contains the juxtaposition of an estranged world with a reader’s experienced world as well as a potential utopian and dystopian message.
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Guy, Matthew Wayne. "Translating "Hebrew" into "Greek" : the discursive hermeneutics of Emmanuel Levinas's Talmudic readings /." 2003. http://wwwlib.umi.com/dissertations/fullcit/3139294.

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Books on the topic "Hebrew Reading readiness"

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Birnhack, Perele Chana. Learning aleph bais the fun way: An easy way to recognize the letters and vowels using a multisense approach for the English speaking public. Los Angeles: Heimeshe Books, 2007.

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H, Eaton J., ed. Readings in biblical hebrew. 3rd ed. Birmingham: University of Burmingham, Department of Theology, 1987.

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Maxine, Hancock, and Beinert Richard 1968-, eds. Readings in biblical Hebrew: An intermediate textbook. New Haven: Yale University Press, 1993.

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Alexander, Meyrowitz, ed. Key to the Massoretic notes, titles, and index generally found in the margin of the Hebrew Bible. New York: John Wiley, 1988.

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W, Baker David. More light on the path: Daily scripture readings in Hebrew and Greek. Grand Rapids, Mich: Baker Books, 1998.

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Ḳeshet, Shulah. "Avshalomai": Ḳeriʼot inṭerṭeḳsṭuʼaliyot ba-sifrut ha-ʻIvrit ha-modernit = Abshalomy : intertextual readings in Hebrew modern literature. Bene Beraḳ: ha-Ḳibuts ha-meʼuhad, 2018.

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Meir, Israel. Day by day: Readings for the soul from the Chofetz Chaim : collected from his writings : appeared in Hebrew as "Kli yakar Sifsei daʻas". Jerusalem: Machon Bais Yechiel, 2004.

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1895-1972, Goldschmidt E. D., and Glatzer Nahum Norbert 1903-, eds. [Hagadah shel Pesaḥ] =: The Passover Haggadah : with Hebrew and English translation on facing pages : including readings on the Holocaust with illustrations from the earliest printed Haggadot. New York: Schocken Books, 1989.

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(Illustrator), Guy Stack-Brison, and Guy Brison-Stack (Illustrator), eds. Let's Learn the ALEF Bet Reading Readiness. Behrman House Publishing, 1999.

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(Illustrator), Sandra Shap, ed. Reading Readiness Book: For the New Siddur Program for Hebrew and Heritage. Behrman House Publishing, 1996.

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Book chapters on the topic "Hebrew Reading readiness"

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Smelik, Willem F. "Targum & Masorah. Does Targum Jonathan Follow the ‘Madinhae’ Readings of Ketiv-Qere?" In The Text of the Hebrew Bible, 175–90. Göttingen: Vandenhoeck & Ruprecht, 2014. http://dx.doi.org/10.13109/9783666550645.175.

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Schweitzer, Steven J. "Teresa J. Hornsby And Ken Stone (Eds.), Bible Trouble: Queer Readings At The Boundaries Of Biblical Scholarship." In Perspectives on Hebrew Scriptures IX, edited by Ehud Ben Zvi and Christophe Nihan, 726–36. Piscataway, NJ, USA: Gorgias Press, 2014. http://dx.doi.org/10.31826/9781463235635-071.

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Avalos, Hector. "Bill T. Arnold and Bryan E. Beyer, eds., Readings from the Ancient Near East: Primary Sources for Old Testament Study." In Perspectives on Hebrew Scriptures I, 831–34. Piscataway, NJ, USA: Gorgias Press, 2006. http://dx.doi.org/10.31826/9781463210823-123.

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Tooman, William A. "Alberdina Houtman And Harry Sysling, Alternative Targum Traditions: The Use Of Variant Readings For The Study In Origin And History Of Targum Jonathan." In Perspectives on Hebrew Scriptures IX, edited by Ehud Ben Zvi and Christophe Nihan, 646–50. Piscataway, NJ, USA: Gorgias Press, 2014. http://dx.doi.org/10.31826/9781463235635-052.

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Lund, Jerome A. "CHAPTER 13. THE HEBREW AS A TEXT CRITICAL TOOL IN RESTORING GENUINE PESHITTA READINGS IN ISAIAH." In Contemporary Examinations of Classical Languages (Hebrew, Aramaic, Syriac, and Greek), edited by Timothy Martin Lewis, Alison G. Salvesen, Jerome Lund, Janet Dyk, Dean Forbes, Na’ama Pat-El, and Jeff W. Childers, 239–50. Piscataway, NJ, USA: Gorgias Press, 2016. http://dx.doi.org/10.31826/9781463237332-019.

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"Variant Readings." In Medieval Hebrew Poetry in Muslim Egypt, 301–18. BRILL, 2011. http://dx.doi.org/10.1163/ej.9789004191303.i-346.56.

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Gunn, David M., and Danna Nolan Fewell. "Tamar and Judah: Genesis 38." In Narrative In The Hebrew Bible, 34–45. Oxford University PressNew York, NY, 1993. http://dx.doi.org/10.1093/oso/9780192132444.003.0002.

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Abstract Our book moves, we have said, between readings of texts and discussions of method. This first extended reading illustrates broadly from one particular story, in Genesis 38, the kinds of questions we shall be asking and the kinds of observations we shall be making about Hebrew narrative in general.
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Tov, Emanuel. "The Evaluation of Readings." In Textual Criticism of the Hebrew Bible, 293–311. BRILL, 2005. http://dx.doi.org/10.1163/9789004502734_015.

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"The Hebrew Bible." In Princeton Readings in Religion and Violence, 30–34. Princeton University Press, 2011. http://dx.doi.org/10.2307/j.ctvcm4hfh.10.

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"12. Mistaken Repetitions or Double Readings?" In Studies in Classical Hebrew. Berlin, Boston: DE GRUYTER, 2014. http://dx.doi.org/10.1515/9783110300390.153.

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