New Hebrew Text of Ben Sira Chapter 1 in Ms a (Ts 12.863)
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Structure and Meaning in Lamentations Homer Heater Liberty University, [email protected]
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Liberty University Digital Commons Liberty University DigitalCommons@Liberty University Liberty Baptist Theological Seminary and Graduate Faculty Publications and Presentations School 1992 Structure and Meaning in Lamentations Homer Heater Liberty University, [email protected] Follow this and additional works at: http://digitalcommons.liberty.edu/lts_fac_pubs Part of the Biblical Studies Commons, Comparative Methodologies and Theories Commons, Ethics in Religion Commons, History of Religions of Eastern Origins Commons, History of Religions of Western Origin Commons, Other Religion Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Heater, Homer, "Structure and Meaning in Lamentations" (1992). Faculty Publications and Presentations. Paper 283. http://digitalcommons.liberty.edu/lts_fac_pubs/283 This Article is brought to you for free and open access by the Liberty Baptist Theological Seminary and Graduate School at DigitalCommons@Liberty University. It has been accepted for inclusion in Faculty Publications and Presentations by an authorized administrator of DigitalCommons@Liberty University. For more information, please contact [email protected]. Structure and Meaning in Lamentations Homer Heater, Jr. Professor of Bible Exposition Dallas Theological Seminary, Dallas, Texas Lamentations is perhaps the best example in the Bible of a com bination of divine inspiration and human artistic ability. The depth of pathos as the writer probed the suffering of Zion and his own suf fering is unprecedented. Each chapter is an entity in itself, a com plete poem.1 The most obvious literary device utilized by the poet is the acrostic; that is, poems are built around the letters of the alpha bet. -
The Hebrew Alphabet
BBH2 Textbook Supplement Chapter 1 – The Hebrew Alphabet 1 The following comments explain, provide mnemonics for, answer questions that students have raised about, and otherwise supplement the second edition of Basics of Biblical Hebrew by Pratico and Van Pelt. Chapter 1 – The Hebrew Alphabet 1.1 The consonants For begadkephat letters (§1.5), the pronunciation in §1.1 is the pronunciation with the Dagesh Lene (§1.5), even though the Dagesh Lene is not shown in §1.1. .Kaf” has an “off” sound“ כ The name It looks like open mouth coughing or a cup of coffee on its side. .Qof” is pronounced with either an “oh” sound or an “oo” sound“ ק The name It has a circle (like the letter “o” inside it). Also, it is transliterated with the letter q, and it looks like a backwards q. here are different wa s of spellin the na es of letters. lef leph leˉ There are many different ways to write the consonants. See below (page 3) for a table of examples. See my chapter 1 overheads for suggested letter shapes, stroke order, and the keys to distinguishing similar-looking letters. ”.having its dot on the left: “Sin is never ri ht ׂש Mnemonic for Sin ׁש and Shin ׂש Order of Sin ׁש before Shin ׂש Our textbook and Biblical Hebrew lexicons put Sin Some alphabet songs on YouTube reverse the order of Sin and Shin. Modern Hebrew dictionaries, the acrostic poems in the Bible, and ancient abecedaries (inscriptions in which someone wrote the alphabet) all treat Sin and Shin as the same letter. -
Torah from JTS Worship, JTS
Exploring Prayer :(בלה תדובע) Service of the Heart This week’s column was written by Rabbi Samuel Barth, senior lecturer in Liturgy and Torah from JTS Worship, JTS. Simhat Torah: Which Way When the Circle Ends Bereishit 5774 The annual celebration of Simhat Torah brings great joy to so many of us of all generations, and it is a fitting and triumphant conclusion to the long and multifaceted season of intense Jewish observance and focus that began (a little before Rosh Hashanah) with Selichot. In Israel and in congregations observing a single day of festivals, Simhat Torah is blended with Shemini Atzeret, offering the intense experience in the morning of Hallel, Hakkafot (processions with dancing) and Geshem (the prayer for Rain). At the morning service of Simhat Torah there are four linked biblical readings (three from the Parashah Commentary Torah), and the relationship among them invites us to think about the flow of sacred text in a multidimensional context. The first reading is Vezot HaBrakha, the last chapters of Deuteronomy This week’s commentary was written by Dr. David Marcus, professor of Bible, containing the final blessings from Moses to the community—and the account of the death of Moses, alone with God on Mount Nebo. To receive the final aliyah after everyone else present JTS. has been called to the Torah is considered a great honor, and the person with this honor is called up with a special formula (a short version is presented in Siddur Sim Shalom for Shabbat Bereishit with a Capital Bet and Festivals, 215) that affirms, “May it be the will of the One Most Powerful to grant abundant blessings to [insert the name of the one called] who has been chosen to complete the Torah.” With this week’s parashah, we once again commence the cycle of reading the Torah from the first chapter of Genesis, which begins with the Hebrew word bereishit. -
L2/20-246 Teeth and Bellies: a Proposed Model for Encoding Book Pahlavi
L2/20-246 Teeth and bellies: a proposed model for encoding Book Pahlavi Roozbeh Pournader (WhatsApp) September 7, 2020 Background In Everson 2002, a proposal was made to encode a unified Avestan and Pahlavi script in the Unicode Standard. The proposal went through several iterations, eventually leading to a separate encoding of Avestan as proposed by Everson and Pournader 2007a, in which Pahlavi was considered non-unifiable with Avestan due to its cursive joining property. The non-cursive Inscriptional Pahlavi (Everson and Pournader 2007b) and the cursive Psalter Pahlavi (Everson and Pournader 2011) were later encoded too. But Book Pahlavi, despite several attempts (see the Book Pahlavi Topical Document list at https://unicode.org/L2/ topical/bookpahlavi/), remains unencoded. Everson 2002 is peculiar among earlier proposals by proposing six Pahlavi archigraphemes, including an ear, an elbow, and a belly. I remember from conversations with Michael Everson that he intended these to be used for cases when a scribe was just copying some text without understanding the underlying letters, considering the complexity of the script and the loss of some of its nuances to later scribes. They could also be used when modern scholars wanted to represent a manuscript as written, without needing to over-analyze potentially controversial readings. Meyers 2014 takes such a graphical model to an extreme, trying to encode pieces of the writing system, most of which have some correspondence to letters, but with occasional partial letters (e.g. PARTIAL SHIN and FINAL SADHE-PARTIAL PE). Unfortunately, their proposal rejects joining properties for Book Pahlavi and insists that “[t]he joining behaviour of the final stems of the characters in Book Pahlavi is more similar to cursive variants of Latin than to Arabic”. -
Contents Origins Transliteration
Ayin , ע Ayin (also ayn or ain; transliterated ⟨ʿ⟩) is the sixteenth letter of the Semitic abjads, including Phoenician ʿayin , Hebrew ʿayin ← Samekh Ayin Pe → [where it is sixteenth in abjadi order only).[1) ع Aramaic ʿē , Syriac ʿē , and Arabic ʿayn Phoenician Hebrew Aramaic Syriac Arabic The letter represents or is used to represent a voiced pharyngeal fricative (/ʕ/) or a similarly articulated consonant. In some Semitic ع ע languages and dialects, the phonetic value of the letter has changed, or the phoneme has been lost altogether (thus, in Modern Hebrew it is reduced to a glottal stop or is omitted entirely). Phonemic ʕ The Phoenician letter is the origin of the Greek, Latin and Cyrillic letterO . representation Position in 16 alphabet Contents Numerical 70 value Origins (no numeric value in Transliteration Maltese) Unicode Alphabetic derivatives of the Arabic ʿayn Pronunciation Phoenician Hebrew Ayin Greek Latin Cyrillic Phonetic representation Ο O О Significance Character encodings References External links Origins The letter name is derived from Proto-Semitic *ʿayn- "eye", and the Phoenician letter had the shape of a circle or oval, clearly representing an eye, perhaps ultimately (via Proto-Sinaitic) derived from the ır͗ hieroglyph (Gardiner D4).[2] The Phoenician letter gave rise to theGreek Ο, Latin O, and Cyrillic О, all representing vowels. The sound represented by ayin is common to much of theAfroasiatic language family, such as in the Egyptian language, the Cushitic languages and the Semitic languages. Transliteration Depending on typography, this could look similar .( ﻋَ َﺮب In Semitic philology, there is a long-standing tradition of rendering Semitic ayin with Greek rough breathing the mark ̔〉 (e.g. -
Psalms 119 & the Hebrew Aleph
Psalms 119 & the Hebrew Aleph Bet - Part 17 The seventeenth letter of the Hebrew alphabet is called “Pey” (sounds like “pay”). It has the sound of “p” as in “park”. Pey has the numeric value of 80. In modern Hebrew, the letter Pey can appear in three forms: Writing the Letter: Pey Note: Most people draw the Pey in two strokes, as shown. The dot, or “dagesh” mark means the pey makes the “p” sound, as in “park”. Note: The sole difference between the letter Pey and the letter Fey is the presence or absence of the dot in the middle of the letter (called a dagesh mark). When you see the dot in the middle of this letter, pronounce it as a "p"; otherwise, pronounce it as "ph" (or “f”). Five Hebrew letters are formed differently when they appear as the last letter of a word (these forms are sometimes called "sofit" (pronounced "so-feet") forms). Fortunately, the five letters sound the same as their non-sofit cousins, so you do not have to learn any new sounds (or transliterations). The Pey (pronounced “Fey” sofit has a descending tail, as shown on the left. Pey: The Mouth, or Word The pictograph for Pey looks something like a mouth, whereas the classical Hebrew script (Ketav Ashurit) is constructed of a Kaf with an ascending Yod: Notice the “hidden Bet” within the letter Pey. This shape of the letter is required when a Torah scribe writes Torah scrolls, or mezzuzahs. From the Canaanite pictograph, the letter morphed into the Phoenician ketav Ivri, to the Greek letter (Pi), which became the Latin letter “P.” means “mouth” and by extension, “word,” “expression,” “vocalization,” and “speech”. -
Vocative Lamedh in the Psalter by Mitchell
VOCATIVE LAMEDH IN THE PSALTER BY MITCHELL DAHOOD Rome The various morphemes orthographically represented by the simple letter I in Ugaritic conspire to multiply the problems of the textual critic and the exegete of the Old Testament. Before the Ras Shamra texts emerged from the earth, the Bible translator could fairly assume that every le was a preposition denoting "to" or "for" and go on his way rejoicing. But a perusal of numbers 1337-1340 in the Glossary of C. H. GORDON'S Ugaritic Textbook (Analecta Orienta- lia 38: Roma 1965) reveals that consonantal I might stand for the preposition "to, for, from", or for the negative "no" or "not", with both verbs or substantives. It might also represent the emphatic lamedh, "verily, surely", or the vocative particle "O!". J. AISTLEITNER, Wörterbuch der ugariti.rchen Sprache (Berlin 1963), p. 163, no. 1424, would also distinguish an optative particle, "es m6ge", though he admits that it might not be distinct from the emphatic or corroborative lamedb. Given the close linguistic affinities between biblical Hebrew and Ugaritic, in my opinion a Canaanite dialect of the second millenn- ium B.C., it follows that the Hebraist is now faced with basically the same problems confronting the Ugaritic specialist; when inter- preting the morpheme graphically represented by lamedh, both must weigh four or five possibilities. Of particularly frequent occurrence in the Ugaritic tablets is the vocative lamedh. In the myths it occurs frequently with divine names : lb'l, "0 Baal!", lil, "0 El !", lktr, "0 Kothar!", or with divine appellatives: lrbtajrt, "0 Lady Asherah! ", "0 Virgin Anath!", lrkb "rPt, "0 Mounter of the Clouds!". -
Common Spoken Tamil Made Easy
COMMON SPOKEN TAMIL MADE EASY Third Edition by T. V. ADIKESAVALU Digital Version CHRISTIAN MEDICAL COLLEGE VELLORE Adi’s Book. COMMON SPOKEN TAMIL MADE EASY Third Edition by T. V. ADIKESAVALU Digital Version 2007 This book was prepared for the staff and students of Christian Medical College Vellore, for use in the Tamil Study Programme. No part may be reproduced without permission of the General Superintendent. 2 Adi’s Book. CONTENTS FOREWORD. 6 PREFACE TO SECOND EDITION. 7 THIRD EDITION: UPDATE. 8 I. NOTES FOR PRONUNCIATION & KEY FOR ABBREVIATIONS. 9 II. GRAMMAR LESSONS: Lesson No. Page. 1. Greetings and Forms of Address. 10 2. Pronouns, Interrogative and Demonstrative. 12 3. Pronouns, Personal. 15 4. The Verb ‘to be’, implied. 17 5. Cardinal Numbers 1 to 10, and Verbs - introduction. 19 6. Verbs - Positive Imperatives. 21 7. Verbs - Negative Imperatives, Weak & Strong Verbs, & Medials. 23 8. Nouns - forming the plural. 28 9. Nouns and Personal Pronouns - Accusative (Object) case. 30 10. Nouns and Personal Pronouns - Genitive (Possessive) Case. 34 11. Review, (Revision) No.I. 38 12. Verbs - Infinitives. 40 13. Nouns and Personal Pronouns, Dative Case, ‘to’ or ‘for’ & Verbs - Defective. 43 14. Verbs - defective (continued). 47 15. Cardinal Numbers 11 to 1000 & Time. 50 16. Verbs - Present tense, Positive. 54 17. Adjectives and Adverbs. 58 18. Post-Positions. 61 19. Nouns - Locative Case, 'at' or 'in'. 64 20. Post positions, (Continued). 67 21. Verbs - Future Tense, Positive, and Ordinal Numbers. 70 3 Adi’s Book. 22. Verbs - Present and Past, Negative, Page. and Potential Form to express 'may' 75 23. -
Algorithmic Handwriting Analysis of Judah's Military Correspondence
Algorithmic handwriting analysis of Judah’s military correspondence sheds light on composition of biblical texts Shira Faigenbaum-Golovina,1,2, Arie Shausa,1,2, Barak Sobera,1,2, David Levina, Nadav Na’amanb, Benjamin Sassc, Eli Turkela, Eli Piasetzkyd, and Israel Finkelsteinc aDepartment of Applied Mathematics, Sackler Faculty of Exact Sciences, Tel Aviv University, Tel Aviv 69978, Israel; bDepartment of Jewish History, Tel Aviv University, Tel Aviv 69978, Israel; cJacob M. Alkow Department of Archaeology and Ancient Near Eastern Civilizations, Tel Aviv University, Tel Aviv 69978, Israel; and dSchool of Physics and Astronomy, Sackler Faculty of Exact Sciences, Tel Aviv University, Tel Aviv 69978, Israel Edited by Klara Kedem, Ben-Gurion University, Be’er Sheva, Israel, and accepted by the Editorial Board March 3, 2016 (received for review November 17, 2015) The relationship between the expansion of literacy in Judah and the fortress of Arad from higher echelons in the Judahite mili- composition of biblical texts has attracted scholarly attention for tary system, as well as correspondence with neighboring forts. over a century. Information on this issue can be deduced from One of the inscriptions mentions “the King of Judah” and Hebrew inscriptions from the final phase of the first Temple another “the house of YHWH,” referring to the Temple in period. We report our investigation of 16 inscriptions from the Jerusalem. Most of the provision orders that mention the Kittiyim— Judahite desert fortress of Arad, dated ca. 600 BCE—the eve of apparently a Greek mercenary unit (7)—were found on the floor ’ Nebuchadnezzar s destruction of Jerusalem. The inquiry is based of a single room. -
Tomb Conference Hand-Out-1
Jewish Views of the After-Life and Burial Practices in Second Temple Judaism January 15, 2008 Evaluating the Talpiot Tomb in Context Mishkenot Shaʼananim Various Scripts among the Ossuaries of the Talpiot Tomb Stephen Pfann, Ph.D. Besides the natural distinctions in personal handwriting from one inscription to another, there are also distinct, standard styles of scripts that have been used among the ossuaries. A general distinction can be made between styles that emulate or are influenced by normal “ink on paper” handwriting and those that are “lapidary” in character. Styles influenced by “ink on paper” handwriting come in formal, semi-formal, semi-cursive and cursive scripts. Formal script is reflected in CJO 121 and CJO 702. Cursive script endeavors to create letters without lifting the pen or stylus. The best example of this form of script is that of DF 40. This closely resembles the name “Yeshua‘ (?)” in ossuary CJO 704 from the Talpiot Tomb. The “lapidary scripts” are standard for inscriptions which have been deeply engraved in stone. What tend to be gently curved lines in handwritten scripts tend to be straightened out in lapidary script. There are both formal and informal forms of this script that usually can be distinguished by uniformity and ornamentation. The more ornamented forms tend to have triangular, often hollow serifs (as in the Mariah, Yoseh, and Mattiah inscriptions in the Talpiot Tomb). The lines of the less elaborate lapidary styles tend to appear stick-like, made up of distinct separate strokes and without serif ornamentation (cf. especially DF 29 and “Yehosef” of the CJO 704 Talpiot Tomb inscription; also pertinent is CJO 9). -
Learn-The-Aramaic-Alphabet-Ashuri
Learn The ARAMAIC Alphabet 'Hebrew' Ashuri Script By Ewan MacLeod, B.Sc. Hons, M.Sc. 2 LEARN THE ARAMAIC ALPHABET – 'HEBREW' ASHURI SCRIPT Ewan MacLeod is the creator of the following websites: JesusSpokeAramaic.com JesusSpokeAramaicBook.com BibleManuscriptSociety.com Copyright © Ewan MacLeod, JesusSpokeAramaic.com, 2015. All Rights Reserved. No part of this publication may be reproduced, stored in, or introduced into, a retrieval system, or transmitted, in any form, or by any means (electronic, mechanical, scanning, photocopying, recording or otherwise) without prior written permission from the copyright holder. The right of Ewan MacLeod to be identified as the author of this work has been asserted by him in accordance with the Copyright, Designs and Patents Act 1988. This book is sold subject to the condition that it shall not, by way of trade or otherwise, be lent, resold, hired out, or otherwise circulated without the copyright holder's prior consent, in any form, or binding, or cover, other than that in which it is published, and without a similar condition, including this condition, being imposed on the subsequent purchaser. Jesus Spoke AramaicTM is a Trademark. 3 Table of Contents Introduction To These Lessons.............................................................5 How Difficult Is Aramaic To Learn?........................................................7 Introduction To The Aramaic Alphabet And Scripts.............................11 How To Write The Aramaic Letters....................................................... 19 -
Solving Cipher Secrets
- 3 - 2-7 SOLVING CIPHER SECRETS Edited by M. E. Ohaver CONTAINLNG A CIPHER, WITH PRELIMINARY EXPLANATIONS, TAKEN FROM THE BIBLE—ALSO, A MEW CIPHER OF INTEREST TO " DETECTIVE STORY READERS " T is not so well known, perhaps, that a Hebrew language. Vowels were supplied number of ciphers are believed to exist by the reader, no doubt from memory. I in the Bible. The consonants were also written continu• One instance of these ciphers occurs in ously, without any spaces between words; Jeremiah, chapter xxv, verse xxvi, and in and the direction of writing was from right chapter li, verse xli, where the prophet, to left, instead of left to right, as in English. to conceal the meaning of his predictions In deciphering an example in the athbash from all but the initiated, is supposed to system, the vowels would thus be disregard• have written Sheshach instead of Babel— ed. Consonants would be substituted ac• Babylon—the intended word. cording to the cipher alphabet, and the The cipher used in this case, called ath- necessary vowels added to the resulting bash by Buxtorf from the first two inter• series. Slieshach—sheshak—for instance, changeable pairs, may be constnicted by stripped of its vowels, leaves the consonants writing the first eleven letters of the Hebrew sh-sh-k. Substituting b and / for sh and k, alphabet in regular order, respectively, respectively, gives b-b-l; by vocalizing above the last eleven in reverse order, form• which, transmutation into Babel is com• ing eleven pairs, either letter in any pair pleted. acting as substitute for the other letter.