Biblical Hebrew grammar was until recently concentrated on the morpho-syntax within sentence boundaries. In the past few decades text-syntactic theories have been developed. At the conference Narrative Syntax and the Hebrew Bible (Tilburg 1996) six eminent scholars presented both a paper on Hebrew syntax and a workshop in which Exodus 19-24 or 1 Samuel 1 was studied. Both kinds of contributions are collected in this volume. They tend to lead towards one conclusion: traditional sentence-grammar and text-syntactic studies should not exclude, but include each other. The verb forms, word-order and other syntactic features need to be studied as functioning at more than one level. A combination of a morpho-syntactic study at the sentence level and a text-syntactic approach is thus defended. This publication has also been published in paperback, please click here for details.

In 1961 William L. Morgan published "The Hebrew Language in Its Northwest Semitic Background", in which he presented a state-of-the-art description of the linguistic milieu out of which Biblical Hebrew developed. Moran stressed the features found in earlier Northwest Semitic languages that are similar to Hebrew and he demonstrated how the study of those languages sheds light on Biblical Hebrew. Since Moran wrote, our knowledge of both the Hebrew of the biblical period and of Northwest Semitic has increased considerably. In the lights of new epigraphic finds and the significant advances in the fields of Biblical Hebrew and Northwest Semitic in the past four decades, the Institute for Advanced Studies of the Hebrew University of Jerusalem convened an international research group during the 2001-2002 academic year on the topic "Biblical Hebrew in Its Northwest Semitic setting: Typological and Historical Perspectives." The volume presents the fruits of the year-long collaboration and contains twenty articles based on lectures given during the year by members of the groups and invited guests. A wide array of subjects are discussed, all of which have implications for the study of Biblical Hebrew and Northwest Semitic.

This book proposes a methodological framework for an ethical reading of Old Testament narrative and demonstrates its benefits and validity by providing an exemplary reading of the story of Josiah in Kings. Part One delineates the meaning of "ethical reading" practised in the work. The theoretical framework is critically adopted from Martha Nussbaum. This approach to ethics does not extract general rules out of story, rather it allows the reader to appreciate the world of the story itself, which is analogous with real life. Part Two expounds "synchronic literary criticism anchored in discourse analysis" and elucidates its use for ethical reading of Old Testament narrative. Part Three offers exemplary ethical readings and shows how discourse analysis can help the literary issues such as plot delimitation and characterisation. Through the ethical commentary of the story of Josiah, the theme of contingency in life can be noticed to prevail in the story. When contingency in life is accepted as a real part of the human moral life, understanding of ethics should be enlarged so that it may be coped with properly. Here ethics is understood in terms of practical wisdom that can be used for ethical improvisation for ever-changing situations. The particularities in Old Testament narrative are useful features that make the reader perceptive to the complexity of life and thus train practical wisdom; and the literary and discourse-analytical approach makes the most of the genre-characteristics of Old Testament narrative, which realistically reflects the complexity of moral life.

In its examination of parenthesis in Biblical Hebrew, this book presents a linguistic description of Biblical Hebrew parenthetical units through integration of several research disciplines and scholarly approaches: linguistics, discourse studies, text linguistics, textual philology, comparative Semitics, Bible translations, and literature.

This book constitutes the first detailed corpus-based analysis of the verbal morphology and syntax employed in the Eastern European Maskilic (Jewish Enlightenment) Hebrew prose fiction written between 1857 and 1881. This verbal system exhibits biblical, rabbinic and medieval elements as well as unprecedented features and similarities to Israeli Hebrew and Yiddish. The first section of the work offers a selective examination of maskilic verbal morphology, while the second section constitutes a thorough examination of the functions of the verbal conjugations and the third section surveys selected features of verbal syntax. The work fills a serious gap in the Hebrew philological literature and will therefore be of great relevance to students and scholars of diachronic Hebrew language and linguistics.

Thirty years after seminal studies by Francis I. Andersen and Jacob Hoftijzer, members of the 1996 SBL section on Linguistics and Biblical Hebrew gathered to reconsider the topic of the verbless clause in Hebrew. The results are published here, demonstrating the gains made in the interim and providing direction for future research. Contents: Cynthia L. Miller, "Pivotal Issues in Analyzing the Verbless Clause"; Walter Gross, "Is There Really a Compound Nominal Clause in Biblical Hebrew"; Cameron Sinclair, "Are Nominal Clauses a Distinct Clausal Type?"; Randall Buth, "Word Order in the Verbless Clause: A Generative-Functional Approach"; Vincent DeCaen, "A Unified Analysis of Verbal and Verbless Clauses within Government-Binding Theory"; J. W. Dyk and E. Talstra, "Paradigmatic and Syntagmatic Features in Identifying Subject and Predicate in Nominal Clauses"; Takamitsu Muraoka, "The Tripartite Nominal Clause Revisited"; Alviero Niccacci, "Types and Functions of the Nominal Sentence"; Kirk E. Lowery, "Relative Definiteness and the Verbless Clause"; Lenart J. de Regt, "Macrosyntactic Functions of Nominal Clauses Referring to Participants"; E. J. Revell, "Thematic Continuity and the Conditioning of Word Order in Verbless Clauses"; Ellen van Wolde, "The Verbless Clause and Its Textual Function

This volume in honour of Eep Talstra focusses on the function of tradition in the formation and reception of the Bible, and the role of the innovations brought about by ICT in reconsidering existing interpretations of texts, grammatical concepts, and lexicographic practices.

In The Sons of God in Genesis 6:1–4, Jaap Doedens offers an overview of the history of exegesis of the enigmatic text about the ‘sons of God’, the ‘daughters of men’, and the ‘giants’. First, he analyzes the text of Gen 6:1–4. Subsequently, he tracks the different exegetical proposals from the earliest exegesis until those of modern times. He further provides the reader with an evaluation of the meaning of the expression ‘sons of God’ in the Old Testament and the Ancient Near East. In the last chapter, he concentrates on the message and function of Gen 6:1–4. This volume comprehensively gathers ancient and modern exegetical attempts, providing the means for an ongoing dialogue about this essentially complex and elusive passage.

Recent advances in cognitive linguistics provide new avenues for reading and interpreting Biblical Hebrew prophetic text. This volume utilises a multi-layered cognitive linguistics approach to explore Jeremiah 1:1-6:30, incorporating insights from cognitive grammar, cognitive science and conceptual blending theory. While the modern reader is separated from the originators of these texts by time, space and culture, this analysis rests on the theory that both the originators and the modern reader share common features of embodied experience. This opens the way for utilising cognitive models, conceptual metaphor and mental spaces theory when reading and interpreting ancient texts. This volume provides an introduction to cognitive theory and method. Initially, short examples from Jeremiah 1:1-6:30 are used to introduce the theory and method. This is followed by a detailed comparison of traditional and cognitive approaches to Biblical Hebrew grammar. These insights are then applied to further examples taken from Jeremiah 1:1-6:30 in order to test and refine the approach. These findings show that Jeremiah 1:1-1:3 establishes perspective for the text as a whole and that subsequent shifts in perspective may be tracked using aspects of mental spaces theory. Much of the textual content yields to concepts derived from conceptual metaphor studies and from conceptual blending theory, which are introduced and explained using examples taken from Jeremiah 1:1-6:30. The entire analysis demonstrates some of the strengths and weaknesses of using recent cognitive theories and methods for analysing and interpreting ancient texts. While such theories and methods do not obviate the need for traditional interpretive methods, they do provide a more nuanced understanding of the ancient text.

Understand this highly debated flash point for scientific debate, academic criticism, and common confusion with this unique presentation. Delve into the technical aspects of the chronology, historicity, and significance of understanding this landmark event, including what we can learn from the Hebrew words used to describe it.Examine the numerous geological, geophysical, and paleontological indications pointing to the reality and global scope of the Flood.Learn how and why the authors' exhaustive research began, putting forth objectives, criticisms they would address, and identifying obstacles to be resolved. The Flood as described in the Book of Genesis not only shaped the global landscape, it is an event that literally forms our understanding of early biblical history. Now an experienced team of scientists and theologians has written a definitive account of the Genesis Flood with detailed research into the original biblical text and evidences unlocked by modern science and study. Often recounted and discounted as just a myth or children's story, what we find with deeper study is instead a cataclysmic event, one that truly wiped out life on our planet with the exception of those preserved through God's plan. The devastation the Genesis Flood wreaked upon a rebellious world remains an important part of the biblical narrative we should understand for what it was - a divine act of judgment on a sin-immersed world.