Relevant bibliographies by topics / Neo-Hebrew

Academic literature on the topic 'Neo-Hebrew'

Author: Grafiati
Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Neo-Hebrew"

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Khalaily, Samir, and Edit Doron. "Colloquial Modern Hebrew Doubly-marked Interrogatives and Contact with Arabic and Neo-Aramaic Dialects." Journal of Jewish Languages 3, no. 1-2 (October 16, 2015): 116–31. http://dx.doi.org/10.1163/22134638-12340042.

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This article describes the innovative dmi construction—doubly-marked interrogative—of colloquial Modern Hebrew, in which a question is doubly marked as interrogative. A dmi consists of two parts: (i) an ordinary question, which we call the content question, and (ii) an additional wh-phrase, the attitude marker, which embeds the content question, and whose function is to assign it additional illocutionary force, typically that of rejecting a presupposition salient in the discourse. The article suggests that the dmi was (re-)innovated in Modern Hebrew as a result of contact with Modern Arabic and Neo-Aramaic dialects. It may have been previously innovated in an earlier stage of Hebrew due to its contact with Aramaic.
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Neuman, Yishai. "Categorical Shifts of the Idiom Ribono shel(a)olam: From a Tannaitic Vocative to a Jewish Theocentric Interjection to a Substrate Component in Israeli Hebrew Discourse." Journal of Jewish Languages 7, no. 2 (December 3, 2019): 190–226. http://dx.doi.org/10.1163/22134638-06011139a.

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Abstract Oral transmission of the Tannaitic Hebrew double genitive vocative ribbono šella‘olam ‘Master of the Universe’ maintains the definite article in the Hebrew component of two ancient Jewish vernaculars: Jewish Neo-Aramaic and Judeo-Arabic in Djerba. The textual transmission of the phrase, changed it graphemically from the Tannaitic original רִבּוֹנוֹ שֶׁלָּעוֹלָם into medieval רִבּוֹנוֹ שֶׁל עוֹלָם. The new spelling was the source of its final formation in Yiddish and Judeo-Spanish, without the definite article. The decategorialization of this double genitive phrase from a theocentric vocative to a semantically bleached interjection in these Jewish languages, especially Yiddish, was the point of departure for its meaning and pragmatic function in nascent spoken Modern Hebrew, as evidence from Mendele’s bilingual oeuvre indicates. It may be tentatively proposed that further grammaticalization and broadening of this substrate component structure-function pairing may have led to the emergence of a new category of analogically constructed discourse markers in Modern Hebrew.
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Neuman, Yishai. "Categorical Shifts of the Idiom Ribono shel(a)olam: From a Tannaitic Vocative to a Jewish Theocentric Interjection to a Substrate Component in Israeli Hebrew Discourse." Journal of Jewish Languages 7, no. 2 (December 3, 2019): 190–226. http://dx.doi.org/10.1163/22134638-06011139.

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Abstract Oral transmission of the Tannaitic Hebrew double genitive vocative ribbono šella‘olam ‘Master of the Universe’ maintains the definite article in the Hebrew component of two ancient Jewish vernaculars: Jewish Neo-Aramaic and Judeo-Arabic in Djerba. The textual transmission of the phrase, changed it graphemically from the Tannaitic original רִבּוֹנוֹ שֶׁלָּעוֹלָם into medieval רִבּוֹנוֹ שֶׁל עוֹלָם. The new spelling was the source of its final formation in Yiddish and Judeo-Spanish, without the definite article. The decategorialization of this double genitive phrase from a theocentric vocative to a semantically bleached interjection in these Jewish languages, especially Yiddish, was the point of departure for its meaning and pragmatic function in nascent spoken Modern Hebrew, as evidence from Mendele’s bilingual oeuvre indicates. It may be tentatively proposed that further grammaticalization and broadening of this substrate component structure-function pairing may have led to the emergence of a new category of analogically constructed discourse markers in Modern Hebrew.
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Shnider, Steven. "Psalm xviii: theophany, epiphany empowerment." Vetus Testamentum 56, no. 3 (2006): 386–98. http://dx.doi.org/10.1163/156853306778149593.

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AbstractThe theophany in Psalm xviii includes, together with the storm imagery, images of wings/flight and bows/arrows in a combination appearing nowhere else in the Hebrew Bible Hebrew (HB). On the other hand, in the iconography of the ancient Near East, these motifs are often part of a divine apparition, especially to a king in battle. One of the major examples is the winged disc, which in many cases contains the image of a god armed with a bow. We present a number of examples of the motifs of winged gods and bows from Egyptian and Neo-Assyrian sources, both iconographic and textual. In particular, the Neo-Assyrian parallels relate to the theme of the divine glory, kbd, Akk. melammu, and the divine empowerment of the king which assures his victory in battle. In the context of these examples, the theophany (vss. 8-18) and the battle scene (vss. 30, 33-43) can be understood as two perspectives on a single event involving God and the king. This approach leads us to suggest an emendation in the difficult verses, 35-36.
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Baltzer, Klaus. "The Book of Isaiah." Harvard Theological Review 103, no. 3 (July 2010): 261–70. http://dx.doi.org/10.1017/s0017816010000623.

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The Book of Isaiah is a wonderful work that is preserved from antiquity both in its Hebrew and its Greek version. It is a history written and reworked by many generations, covering the following periods: the Assyrian period (ca. 911–605 B.C.E.), the Neo-Babylonian period (ca. 625–539 B.C.E.), and the Persian period (ca. 550–333 B.C.E.).1
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Schorch, Stefan. "The Allographic Use of Hebrew and Arabic in the Samaritan Manuscript Culture." Intellectual History of the Islamicate World 8, no. 1 (January 20, 2020): 1–38. http://dx.doi.org/10.1163/2212943x-00702008.

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Abstract In the 10th/11th century, Arabic became both the vernacular and literary language of the Samaritan community, along with the two languages of the liturgy: Samaritan Hebrew and Samaritan Aramaic; Samaritan Neo Hebrew was also employed at this time mainly for the composition of religious poems. Together with the introduction of the Arabic language, the Samaritans started to use the Arabic script, along with the Samaritan Hebrew formal and cursive scripts. In comparison with the use of the Arabic script, the Samaritan Hebrew script served mostly for more sacred texts or was employed in order to mark certain textual passages with a higher degree of sacredness. Allography of Arabic in Samaritan Hebrew letters is attested in Samaritan manuscripts since the beginning of the 13th century, although it was introduced most probably at an earlier date. This allography is employed mainly for the Arabic translation of the Samaritan Torah, for the Arabic translations of prayers, and for Samaritan Hebrew or Samaritan Aramaic quotes in Arabic texts. The replacement of Arabic by Modern Israeli Hebrew as the primary vernacular among the Samaritans living in the State of Israel led to a revival of Samaritan Hebrew allography for Arabic texts in the 20th century, mainly in festival poems in Arabic language, which are performed at certain occasions, although not all congregants are still familiar with the Arabic language and script. A close analysis demonstrates that Samaritan Hebrew allography of Arabic is the result of an intense contact between two scribal cultures, both of which were well established amongst the Samaritans. The allographic use of the Samaritan Hebrew script for writing Arabic texts originally did not aim to make these texts more accessible to Samaritan readers, but rather was employed to mark Arabic texts as belonging to the realm of the sacred.
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Pappéé, Ilan. "The Vicissitudes of the 1948 Historiography of Israel." Journal of Palestine Studies 39, no. 1 (2009): 6–23. http://dx.doi.org/10.1525/jps.2010.xxxix.1.6.

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Arguing that history writing is a dialectical process fusing ideological agenda and political developments with historical evidence, the author analyzes the two major transitions experienced by the Israeli historiography of the 1948 war: from the classical Zionist narrative to the "New History" of the late 1980s, and from the latter to the emergence of a "neo-Zionist" trend as of 2000. While describing the characteristics of these trends, the author shows how they are linked to concurrent political developments. Most of the article is devoted to an examination of the neo-Zionist historians who have emerged in recent years, based on their previously untranslated Hebrew works.
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KARACAN, Hasan, and Aviva BUTT. "The Antiquity of Kurmanji Kurdish and the Biblical Book of Nahum." PRIZREN SOCIAL SCIENCE JOURNAL 5, no. 1 (April 29, 2021): 90–96. http://dx.doi.org/10.32936/pssj.v5i1.206.

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The biblical Book of Naḥūm explains the way HaShem (The Name) deals with Evil. An inner biblical interpretive technique is used to reach this meaning, a technique inconsistent with the method of the rest of the Hebrew Bible. As a prophetic song, the Book of Naḥūm rightly prophesies the pending downfall of the Assyrian Empire. In the light of the story of the Jews of Kurdistan together with a careful reading of Naḥūm’s book, there is enough evidence to assert that the Book has passed through oral translations and various oral recitations. Thus, as oral literature, Naḥūm’s “book,” in actuality a long poem in three sections has been transmitted not only in the original Hebrew but also through Kurmanji Kurdish and neo-Aramaic translations before the final Hebrew redaction took place. Accordingly, the biblical text throws light on not only an episode in ancient history, but also on the antiquity of the Kurmanji dialect and its vernaculars.
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Baranowski, Krzysztof J. "The Biblical Hebrew “Store Cities” and an Amarna Gloss." Vetus Testamentum 67, no. 4 (October 13, 2017): 519–27. http://dx.doi.org/10.1163/15685330-12341287.

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Abstract The word מסכנות used in the phrase ערי מסכנות “store cities” is commonly considered a loanword from the Neo-Assyrian word maškattu, “account, deposit, storehouse.” The current loan hypothesis does not account for the difficulties of the Akkadian evidence and does not take into consideration a gloss in Amarna letter no. 306. This gloss shows that the Canaanite scribes of the Late Bronze Age were familiar with the Akkadian plural form maškanātu and used it with the meaning “granaries, storage areas.” This technical term was borrowed into a Canaanite dialect and was subsequently transmitted to Biblical Hebrew as מסכנות.
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Mengozzi, Alessandro, and Emanuele Miola. "Paronomastic Infinitives in North-Eastern Neo-Aramaic: A Typological Approach." Aramaic Studies 16, no. 2 (November 19, 2018): 270–99. http://dx.doi.org/10.1163/17455227-01602006.

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Abstract In the present article we aim to describe the distribution and functions of preposed and postposed paronomastic infinitives in literary and spoken varieties of North-Eastern Neo-Aramaic (NENA). In the first part, the syntax and the function(s) of constructions involving a paronomastic infinitive will be described from a typological point of view. Syntactic and functional variation of NENA paronomastic infinitives largely corresponds to what is found in other Semitic languages, as well as in many languages belonging to other families. In the second part of the article we will address the rendering of Biblical Hebrew and Classical Syriac paronomastic infinitives in NENA Bible translations and offer a survey of various constructions found in spoken varieties and in the language of early Christian Neo-Aramaic poetry.
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Dissertations / Theses on the topic "Neo-Hebrew"

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Atkinson, Jason S. "Prophecy in Mari, Neo-Assyrian and Hebrew sources : a comparative study." Thesis, University of Edinburgh, 2015. http://hdl.handle.net/1842/33118.

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It is widely acknowledged that the phenomenon of prophecy was not restricted only to ancient Israel, but is well attested throughout the ancient Near East, not least but in the textual material retrieved from the Mesopotamian capitals of Mari and Nineveh. A number of recent studies have utilized these sources to discuss the literary history and rhetorical content of Hebrew prophecy. The following thesis differs from these by undertaking to examine and compare the institution of prophecy as it occurs in the Mari, Neo-Assyrian, and Hebrew sources. -Prophecy‖ is considered to be a mode of non-inductive divination, separate from dreams, that, ideally, is denoted by the active intermediation of allegedly divine messages to a human audience. Thus, texts that record the direct speech of a deity and are communicated to an audience by a human intermediary-without recourse to dreams or technical divination-may potentially reflect prophecy in the Mari and Neo-Assyrian sources. Along with a selection of preexilic Hebrew oracular sources, the image of prophecy in all three corpora is independently examined along seven lines: Prompting Prophecy, Prophets, Prophetic Deities, Venues, Means of Delivery, Content of Oracles, and the Responses to Prophecy. Observations gleaned from this analysis are then compared and contrasted with one another to derive a more nuanced understanding of the phenomenon of prophecy in each source. Among other conclusions, it is observed that it is insufficient to simply silhouette Hebrew prophecy against its Mesopotamian counterparts, as if the images of prophecy in Mari and Neo-Assyrian sources themselves represent indistinguishable phenomena. Indeed, despite considerable overlap, they are not completely consistent. This result, it is argued, places in context some of the more glaring discrepancies between these sources and the image of prophecy in the Hebrew sources.
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Eskhult, Josef. "Andreas Norrelius' Latin translation of Johan Kemper's Hebrew commentary on Matthew edited with introduction and philological commentary." Doctoral thesis, Uppsala universitet, Institutionen för lingvistik och filologi, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-8349.

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This thesis contains an edition of the Swedish Hebraist Andreas Norrelius’ (1679-1749) Latin translation, Illuminatio oculorum (1749), of the converted rabbi Johan Kemper’s (1670-1716) Hebrew commentary on Matthew, Me’irat ‘Enayim (1703). The dissertation is divided into three parts. The focus lies on the introduction, which concentrates on issues of language and style. Andreas Norrelius’ Latin usage is elucidated on its orthographical, morphological, syntactic, lexical and stylistic levels. The features are demonstrated to be typical of scholarly Neo-Latin: Through a broad comparative synchronic approach, conspicuous linguistic phenomena are taken as points of departure for the exploration of scholarly Latin prose in the seventeenth and eighteenth centuries, especially the vocabulary and phraseology of philological, theological, and exegetical discourse. An intellectual historical background is outlined that places the ambitions and the achievements of the author and the translator as well as the texts used for comparison in their scholarly and cultural setting against a general European and specific Swedish background. Furthermore, the introduction deals with various questions relating to translation techniques and strategies. In particular, the method for the translation of biblical passages is analysed and put in relation to the humanistic Latin Bible translations. Moreover, the life and work of Johan Kemper is described in the light of all historical sources available. The life of Andreas Norrelius is also portrayed, and the questions about the date and authorship of the Latin translation are thoroughly addressed. The second part contains the editio princeps of the Latin translation. Andreas Norrelius’ own prolegomena about Kemper’s early life has been made accessible as well. The third part provides a philological commentary focused on the explanation of specific linguistic and exegetical questions in the text edited.
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Beer, Leilani. "The role of the priests in Israelite identity formation in the exilic/post-exilic period with special reference to Leviticus 19:1-19a." Thesis, 2021. http://hdl.handle.net/10500/27842.

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Bibliography: leaves 289-298
Source-criticism of the Pentateuch suggests that the priests (Source P) alone authored the Holiness Code – the premise being that Source P forms one religious, literate and elite group of several. Through the endeavor to redefine Israelite identity during the Neo-Babylonian Empire of 626–539 BCE and the Achaemenid Persian Empire of 550–330 BCE, various ideologies of Israelite identity were produced by various religious, literate and elite groups. Possibly, the Holiness Code functions as the compromise reached between two such groups, these being: the Shaphanites, and the Zadokites. Moreover, the Holiness Code functions as the basis for the agreed identity of Israel as seen by the Shaphanites and the Zadokites. Specifically, in Leviticus 19:1-19a – as being the Levitical decalogue of the Holiness Code, and which forms the emphasis of this thesis – both Shaphanite and Zadokite ideologies are expressed therein. The Shaphanite ideology is expressed through the Mosaic tradition: i.e., through the Law; and the Zadokite ideology is expressed through the Aaronide tradition: i.e., through the Cult. In the debate between the supremacy of the Law, or the Cult – i.e., Moses or Aaron – the ancient Near Eastern convention of the ‘rivalry between brothers’ is masterfully negotiated in Leviticus 19:1-19a.
Old Testament and Ancient Near Eastern Studies
D. Phil. (Old Testament)
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Books on the topic "Neo-Hebrew"

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Neo-assyrian prophecy and the Hebrew Bible: Nahum, Habakkuk, and Zephaniah. Piscataway, NJ: Gorgias Press, 2011.

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Ḳaṿim le-ars-poeṭiḳah Yehudit neo-datit. T.A. [z.o. Tel Aviv]: ʻEḳed, 1989.

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An Adopted Legacy: Neo-Assyrian Origin to Hebrew Lore. Virtualbookworm.com Publishing, 2007.

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Mack, Russell. Neo-Assyrian Prophecy and the Hebrew Bible: Nahum, Habakkuk, and Zephaniah. Gorgias Press, LLC, 2011.

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Faust, Avraham. The Neo-Assyrian Empire in the Southwest. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198841630.001.0001.

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The Neo-Assyrian empire—the first large empire of the ancient world—had attracted a great deal of public attention ever since the spectacular discoveries of the nineteenth century. The southwestern part of this empire, located in the lands of the Bible, is archaeologically speaking the best-known region in the world, and its history is also described in a plethora of texts, including the Hebrew Bible. Using a bottom-up approach, this book utilizes this unparalleled information to reconstruct the outcomes of the Assyrian conquest of the region, and how it impacted the diverse political units and ecological zones that comprised it, forcing the reader to appreciate the transformations the imperial takeover brought in its wake. The analysis reveals the marginality of the annexed territories in the southwest, and that the empire focused its activities in small border areas, facing the prospering clients. A comparison of this surprising picture to the information available from other parts of the empire suggests that the distance of these provinces from the imperial core is responsible for their fate, leading to a better appreciation of factors influencing imperial expansion, the considerations leading to annexation, and the imperial methods of control, challenging some old conventions about the development of the Assyrian empire and its rule. The detailed information also enables an examination of the Assyrian empire within the context of other ancient Near Eastern empires, and of imperialism at large, shedding a new light on the nature of Assyrian domination, and the reasons for the harsh treatment of the distant provinces. The book also examines what set the limits on the Assyrian empire, and highlights the historical development of imperial control in antiquity, and how later empires were able to overcome these limitations, paving the way to much larger and longer-lasting polities.
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Book chapters on the topic "Neo-Hebrew"

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Timmer, Daniel. "THE INTERTEXTUAL ISRAELITE JONAH FACE À L’EMPIRE: THE POST-COLONIAL SIGNIFICANCE OF THE BOOK’S COTEXTS AND PURPORTED NEO-ASSYRIAN CONTEXT." In Perspectives on Hebrew Scriptures VI, edited by Ehud Ben Zvi, 177–200. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463229436-012.

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Couey, J. Blake. "Matthijs J. De Jong, Isaiah Among The Ancient Near Eastern Prophets: A Comparative Study Of The Earliest Stages Of The Isaiah Tradition And The Neo-Assyrian Prophecies." In Perspectives on Hebrew Scriptures VII, edited by Ehud Ben Zvi, 654–58. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463234904-063.

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"4. Neo-Assyrian Prophecies." In Neo-Assyrian Prophecy and the Hebrew Bible: Nahum, Habakkuk, and Zephaniah, 45–132. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463229467-008.

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"5. Neo-Assyrian Prophecies in Supplemental Materials." In Neo-Assyrian Prophecy and the Hebrew Bible: Nahum, Habakkuk, and Zephaniah, 133–74. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463229467-009.

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"Colloquial Modern Hebrew Doubly-marked Interrogatives and Contact with Arabic and Neo-Aramaic Dialects." In Language Contact and the Development of Modern Hebrew, 112–27. BRILL, 2016. http://dx.doi.org/10.1163/9789004310896_010.

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"Why Nabonidus? Excavating Traditions From Qumran, The Hebrew Bible, And Neo-Babylonian Sources." In The Dead Sea Scrolls, 57–79. BRILL, 2010. http://dx.doi.org/10.1163/ej.9789004185845.i-274.29.

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"Preface." In Neo-Assyrian Prophecy and the Hebrew Bible: Nahum, Habakkuk, and Zephaniah, xi—xii. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463229467-001.

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"Acknowledgments." In Neo-Assyrian Prophecy and the Hebrew Bible: Nahum, Habakkuk, and Zephaniah, xiii. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463229467-002.

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"Abbreviations." In Neo-Assyrian Prophecy and the Hebrew Bible: Nahum, Habakkuk, and Zephaniah, xiv—xvi. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463229467-003.

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"Introduction." In Neo-Assyrian Prophecy and the Hebrew Bible: Nahum, Habakkuk, and Zephaniah, xvii—xviii. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463229467-004.

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