{"title":"On Recent Methods in Psalms Studies","authors":"J. LeMon, Eric D. McDonnell","doi":"10.1353/hbr.2021.0014","DOIUrl":"https://doi.org/10.1353/hbr.2021.0014","url":null,"abstract":"","PeriodicalId":35110,"journal":{"name":"Hebrew Studies","volume":"6 1","pages":"431 - 444"},"PeriodicalIF":0.0,"publicationDate":"2021-12-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87121034","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:When the original readers read that Elkanah felt [inline-graphic 02] for Hannah, what kinds of concepts were activated in their minds? Many of the concepts would have been similar to the concepts we have today in the English phrase "Elkanah is in love with Hannah," but there would have also been other concepts that are foreign to our sensibilities, such as the insistent longing for the spouse's reciprocal love. The present paper seeks to reconstruct a definition of [inline-graphic 02] by drawing on bilingual studies and the Natural Semantic Metalanguage. I first explain the shortcomings of approaches that take for granted that English emotion concepts are universal. Then I argue that it is possible to reconstruct the definition of [inline-graphic 02], if we make a deliberate attempt to avoid being drawn into our English conceptual world. Instead, we must emulate the structure of thought evident in the Hebrew text. Finally, after producing a definition for the "fall in love" sense of [inline-graphic 02], I show how the [inline-graphic 02] stories in the Hebrew Bible correspond with my definition.
{"title":"Did Ancient Israelites Fall in Love? A Cross-Linguistic Semantic Approach to [inline-graphic 01]","authors":"Hikaru Kumon","doi":"10.1353/hbr.2021.0013","DOIUrl":"https://doi.org/10.1353/hbr.2021.0013","url":null,"abstract":"Abstract:When the original readers read that Elkanah felt [inline-graphic 02] for Hannah, what kinds of concepts were activated in their minds? Many of the concepts would have been similar to the concepts we have today in the English phrase \"Elkanah is in love with Hannah,\" but there would have also been other concepts that are foreign to our sensibilities, such as the insistent longing for the spouse's reciprocal love. The present paper seeks to reconstruct a definition of [inline-graphic 02] by drawing on bilingual studies and the Natural Semantic Metalanguage. I first explain the shortcomings of approaches that take for granted that English emotion concepts are universal. Then I argue that it is possible to reconstruct the definition of [inline-graphic 02], if we make a deliberate attempt to avoid being drawn into our English conceptual world. Instead, we must emulate the structure of thought evident in the Hebrew text. Finally, after producing a definition for the \"fall in love\" sense of [inline-graphic 02], I show how the [inline-graphic 02] stories in the Hebrew Bible correspond with my definition.","PeriodicalId":35110,"journal":{"name":"Hebrew Studies","volume":"19 1","pages":"32 - 7"},"PeriodicalIF":0.0,"publicationDate":"2021-12-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78420429","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:This paper examines the Arabic reception of the story of Saul and the medium of Endor, focusing on the tenth-century Iraqi thinkers known as Ikhwān al-Ṣafā' (the Brethren of Purity, also known as the Sincere Brothers). Saul is a qur'anic figure, but the incident with the witch of Endor does not appear in the Qur'an. Ikhwān al Ṣafā' appear to borrow it from the Bible. In their epistle on magic, Ikhwān al-Ṣafā' use this narrative as part of their missionary activity, converting select people to Neoplatonic philosophy and asceticism. The paper briefly covers the history of the reception of this narrative in Muslim communities, looking at the reception of the narrative against the backdrop of the reception of the Bible in Muslim communities and its translation into Arabic. The paper also examines the work of Ikhwān al-Ṣafā' and the place of this narrative in it, and argues that quotations from the Bible, and this passage in particular, serve the authors' mission. Magic is part of the Neoplatonic worldview, and therefore has an important place in the philosophy of Ikhwān al-Ṣafā'. That the Bible attests its existence serves to show both that authoritative sources prove the point and also that magic has a place in different cultures and traditions, making it widely relevant even though its existence is denied by many.
摘要:本文考察了阿拉伯人对扫罗故事和恩多媒介的接受情况，重点研究了10世纪伊拉克思想家Ikhwān al-Ṣafā'(纯洁兄弟会，也被称为真诚兄弟会)。扫罗是《古兰经》中的人物，但与恩多女巫的事件并没有出现在《古兰经》中。Ikhwān al Ṣafā似乎是从圣经中借用的。在他们关于魔法的书信中，Ikhwān al-Ṣafā使用这种叙述作为他们传教活动的一部分，将选定的人转变为新柏拉图主义哲学和禁欲主义。本文简要介绍了穆斯林社区接受这种叙事的历史，并在穆斯林社区接受圣经及其翻译成阿拉伯语的背景下考察了这种叙事的接受情况。本文还考察了Ikhwān al-Ṣafā'的工作和这种叙述在其中的位置，并认为引用圣经，特别是这段话，服务于作者的使命。魔术是新柏拉图主义世界观的一部分，因此在Ikhwān al-Ṣafā哲学中占有重要地位。《圣经》证明了它的存在，这既证明了权威来源证明了这一点，也证明了魔法在不同的文化和传统中占有一席之地，使它具有广泛的相关性，尽管它的存在被许多人否认。
{"title":"The Arabic Reception of the Saul and the Medium of Endor Narrative","authors":"Shatha Almutawa","doi":"10.1353/hbr.2021.0002","DOIUrl":"https://doi.org/10.1353/hbr.2021.0002","url":null,"abstract":"Abstract:This paper examines the Arabic reception of the story of Saul and the medium of Endor, focusing on the tenth-century Iraqi thinkers known as Ikhwān al-Ṣafā' (the Brethren of Purity, also known as the Sincere Brothers). Saul is a qur'anic figure, but the incident with the witch of Endor does not appear in the Qur'an. Ikhwān al Ṣafā' appear to borrow it from the Bible. In their epistle on magic, Ikhwān al-Ṣafā' use this narrative as part of their missionary activity, converting select people to Neoplatonic philosophy and asceticism. The paper briefly covers the history of the reception of this narrative in Muslim communities, looking at the reception of the narrative against the backdrop of the reception of the Bible in Muslim communities and its translation into Arabic. The paper also examines the work of Ikhwān al-Ṣafā' and the place of this narrative in it, and argues that quotations from the Bible, and this passage in particular, serve the authors' mission. Magic is part of the Neoplatonic worldview, and therefore has an important place in the philosophy of Ikhwān al-Ṣafā'. That the Bible attests its existence serves to show both that authoritative sources prove the point and also that magic has a place in different cultures and traditions, making it widely relevant even though its existence is denied by many.","PeriodicalId":35110,"journal":{"name":"Hebrew Studies","volume":"142 1","pages":"137 - 155"},"PeriodicalIF":0.0,"publicationDate":"2021-12-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80609541","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:Modern Hebrew poets and writers describe the biblical figure of the Medium of Endor (I Sam 28: 3–25) as an empathetic woman, warm and compassionate, healing the souls of depressed individuals. This article categorizes the corpus of works that deal with the story of Saul and the Medium of Endor into two primary subjects: debunking the myth of the witch and presenting the world of magic favorably. In the works that belong to the former subject – there is a clear inclination to "purify" the Medium from the negative stereotype associated with her as a "witch." By re-presenting the Medium various writers object to the negative, sometimes chauvinistic views, that were accepted in western culture regarding the image of the witch as one who seeks to harm human beings and threatens the social order, and who should therefore be persecuted and even put to death. Works from the second category tend to "purify" magic from the negative view that regards it as something "forbidden," malicious, and dangerous. In these works, magic, mainly used as a therapeutic-psychological technique, aids human beings, and the Medium (ba'alat-ov) of Endor, is described as a contemporary psycho-spiritual therapist. Nowadays, people live in an alienated world and feel the need to turn to the supernatural to find solace for their anxieties. In these works, magic is described favorably, and in some of them it even provides a preferred theological alternative.
{"title":"A Wicked Witch or a Good Psychotherapist? The Medium of Endor in Modern Hebrew Literature","authors":"Rachel Ofer","doi":"10.1353/hbr.2021.0018","DOIUrl":"https://doi.org/10.1353/hbr.2021.0018","url":null,"abstract":"Abstract:Modern Hebrew poets and writers describe the biblical figure of the Medium of Endor (I Sam 28: 3–25) as an empathetic woman, warm and compassionate, healing the souls of depressed individuals. This article categorizes the corpus of works that deal with the story of Saul and the Medium of Endor into two primary subjects: debunking the myth of the witch and presenting the world of magic favorably. In the works that belong to the former subject – there is a clear inclination to \"purify\" the Medium from the negative stereotype associated with her as a \"witch.\" By re-presenting the Medium various writers object to the negative, sometimes chauvinistic views, that were accepted in western culture regarding the image of the witch as one who seeks to harm human beings and threatens the social order, and who should therefore be persecuted and even put to death. Works from the second category tend to \"purify\" magic from the negative view that regards it as something \"forbidden,\" malicious, and dangerous. In these works, magic, mainly used as a therapeutic-psychological technique, aids human beings, and the Medium (ba'alat-ov) of Endor, is described as a contemporary psycho-spiritual therapist. Nowadays, people live in an alienated world and feel the need to turn to the supernatural to find solace for their anxieties. In these works, magic is described favorably, and in some of them it even provides a preferred theological alternative.","PeriodicalId":35110,"journal":{"name":"Hebrew Studies","volume":"30 1","pages":"181 - 205"},"PeriodicalIF":0.0,"publicationDate":"2021-12-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"91244982","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:This paper characterizes Medieval Hebrew and Aramaic as literary languages and seeks to explain how a 'literary language' – namely a language used mainly in literary contexts – arises, while utilizing three types of research: comparative philological research, which compares different languages and texts in terms of their vocabulary and grammar; sociolinguistic research, which examines the social functions of language use; and psycholinguistic research, which (in this particular case) examines issues of language acquisition.The paper builds on philological studies of literary languages to explain how the grammar of these languages evolves. It assumes that the acquisition of such languages is similar to second-language acquisition, while taking into account that these languages are both acquired and used in a strictly literary context. The main argument of the paper is that literary languages should be studied the same way as other languages, because ultimately – after making some adjustments motivated by their particular functions – they are compatible with the standard models of second-language acquisition.
{"title":"The Formation and the Cognitive Knowledge of Literary Languages: The Case of Hebrew and Aramaic in the Middle Ages","authors":"Elitzur A. Bar-Asher Siegal","doi":"10.1353/hbr.2021.0005","DOIUrl":"https://doi.org/10.1353/hbr.2021.0005","url":null,"abstract":"Abstract:This paper characterizes Medieval Hebrew and Aramaic as literary languages and seeks to explain how a 'literary language' – namely a language used mainly in literary contexts – arises, while utilizing three types of research: comparative philological research, which compares different languages and texts in terms of their vocabulary and grammar; sociolinguistic research, which examines the social functions of language use; and psycholinguistic research, which (in this particular case) examines issues of language acquisition.The paper builds on philological studies of literary languages to explain how the grammar of these languages evolves. It assumes that the acquisition of such languages is similar to second-language acquisition, while taking into account that these languages are both acquired and used in a strictly literary context. The main argument of the paper is that literary languages should be studied the same way as other languages, because ultimately – after making some adjustments motivated by their particular functions – they are compatible with the standard models of second-language acquisition.","PeriodicalId":35110,"journal":{"name":"Hebrew Studies","volume":"49 1","pages":"343 - 363"},"PeriodicalIF":0.0,"publicationDate":"2021-12-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84085005","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:Many scholars have studied Ezekiel's oracles concerning Egypt and how they relate to the fate of Israel. As has been shown, the language used to describe the exile and restoration of Egypt contains numerous parallels with Ezekiel's language pertaining to Israel's exile and restoration. However, many aspects of the rhetorical particularities of Ezekiel's use of Egypt have yet to be explained. In this article, I examine the rhetorical use of Egypt in Ezek 29. I argue that the rhetoric of Ezekiel not only binds the fate of Israel and Egypt together, but also communicates the judgment against and hope of Israel within the judgment against and restoration of Egypt. I explore the categories of macro-syntax and word choice in order to show how details in Ezek 29:1–21 relate to prophetic rhetoric elsewhere in the book and convey a prophetic argument to Israel.
{"title":"Mirror Images: The Role of Egypt in Ezek 29–32","authors":"Samuel L. Boyd","doi":"10.1353/hbr.2021.0007","DOIUrl":"https://doi.org/10.1353/hbr.2021.0007","url":null,"abstract":"Abstract:Many scholars have studied Ezekiel's oracles concerning Egypt and how they relate to the fate of Israel. As has been shown, the language used to describe the exile and restoration of Egypt contains numerous parallels with Ezekiel's language pertaining to Israel's exile and restoration. However, many aspects of the rhetorical particularities of Ezekiel's use of Egypt have yet to be explained. In this article, I examine the rhetorical use of Egypt in Ezek 29. I argue that the rhetoric of Ezekiel not only binds the fate of Israel and Egypt together, but also communicates the judgment against and hope of Israel within the judgment against and restoration of Egypt. I explore the categories of macro-syntax and word choice in order to show how details in Ezek 29:1–21 relate to prophetic rhetoric elsewhere in the book and convey a prophetic argument to Israel.","PeriodicalId":35110,"journal":{"name":"Hebrew Studies","volume":"48 1","pages":"207 - 229"},"PeriodicalIF":0.0,"publicationDate":"2021-12-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"91000538","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"\"There a Damp Sky Thunders its Cough\": On Two New Literary Monographs","authors":"N. Stahl","doi":"10.1353/hbr.2021.0022","DOIUrl":"https://doi.org/10.1353/hbr.2021.0022","url":null,"abstract":"","PeriodicalId":35110,"journal":{"name":"Hebrew Studies","volume":"35 1","pages":"475 - 489"},"PeriodicalIF":0.0,"publicationDate":"2021-12-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81143889","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Symposium on the Encounter Between Saul and the Medium of Endor: Introduction","authors":"Hilary Lipka","doi":"10.1353/hbr.2021.0015","DOIUrl":"https://doi.org/10.1353/hbr.2021.0015","url":null,"abstract":"","PeriodicalId":35110,"journal":{"name":"Hebrew Studies","volume":"465 1","pages":"95 - 96"},"PeriodicalIF":0.0,"publicationDate":"2021-12-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86792575","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:Responding to JoAnna Hoyt's article in the 2020 volume of Hebrew Studies, as well as to her earlier publication, we discuss her insistence that Israel's repentance plays no role in the book of Judges as an example of theologically driven eisegesis, sustainable only by cherry-picking of evidence and faulty philology and leading to absurdity and self-contradiction on multiple counts.
{"title":"Defending the Indefensible: Joanna Hoyt and Repentance in Judges","authors":"Serge Frolov, Mikhail S. Stetckevich","doi":"10.1353/hbr.2021.0011","DOIUrl":"https://doi.org/10.1353/hbr.2021.0011","url":null,"abstract":"Abstract:Responding to JoAnna Hoyt's article in the 2020 volume of Hebrew Studies, as well as to her earlier publication, we discuss her insistence that Israel's repentance plays no role in the book of Judges as an example of theologically driven eisegesis, sustainable only by cherry-picking of evidence and faulty philology and leading to absurdity and self-contradiction on multiple counts.","PeriodicalId":35110,"journal":{"name":"Hebrew Studies","volume":"31 1","pages":"73 - 93"},"PeriodicalIF":0.0,"publicationDate":"2021-12-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74535225","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:This study considers two oddities of the syntax of Ancient Hebrew cardinal numerals: first, numerals participate to greater or lesser extent—depending on the numeral—in both adjectival and nominal syntax; second, some nouns appear in the singular when quantified by numerals with the value eleven or higher, though there are exceptions with the very same nouns. Are numerals adjectives or nouns, and why does each numeral behave in different ways? Numerals in Hebrew—as in most or all languages—are properties of sets, and as such they behave both like adjectives and like nouns. Their underlying semantics result in a diversity of morpho-syntactic and syntactic features. Why do some nouns usually appear in the singular with numerals eleven and higher, and why are there exceptions? The use of the singular with numerals eleven and higher is a feature from older Hebrew. In our extant evidence, it is found only with high-use phrases, where the older feature is preserved. Exceptions arise because old features sometimes occur even after they are replaced, because high use phrases—not high use nouns—preserve the earlier feature, and because the structure of complex adding numerals sometimes precludes analysis of the noun as quantified by the entire adding numeral.
{"title":"Some Oddities of Ancient Hebrew Numeral Syntax","authors":"John Screnock","doi":"10.1353/hbr.2020.0020","DOIUrl":"https://doi.org/10.1353/hbr.2020.0020","url":null,"abstract":"Abstract:This study considers two oddities of the syntax of Ancient Hebrew cardinal numerals: first, numerals participate to greater or lesser extent—depending on the numeral—in both adjectival and nominal syntax; second, some nouns appear in the singular when quantified by numerals with the value eleven or higher, though there are exceptions with the very same nouns. Are numerals adjectives or nouns, and why does each numeral behave in different ways? Numerals in Hebrew—as in most or all languages—are properties of sets, and as such they behave both like adjectives and like nouns. Their underlying semantics result in a diversity of morpho-syntactic and syntactic features. Why do some nouns usually appear in the singular with numerals eleven and higher, and why are there exceptions? The use of the singular with numerals eleven and higher is a feature from older Hebrew. In our extant evidence, it is found only with high-use phrases, where the older feature is preserved. Exceptions arise because old features sometimes occur even after they are replaced, because high use phrases—not high use nouns—preserve the earlier feature, and because the structure of complex adding numerals sometimes precludes analysis of the noun as quantified by the entire adding numeral.","PeriodicalId":35110,"journal":{"name":"Hebrew Studies","volume":"13 1","pages":"23 - 44"},"PeriodicalIF":0.0,"publicationDate":"2020-12-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74600507","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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