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Attitudes Towards Linguistic Diversity in the Hebrew Bible
Many Peoples of Obscure Speech and Difficult Language: Attitudes towards Linguistic Diversity in the Hebrew Bible The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Power, Cian Joseph. 2015. Many Peoples of Obscure Speech and Difficult Language: Attitudes towards Linguistic Diversity in the Hebrew Bible. Doctoral dissertation, Harvard University, Graduate School of Arts & Sciences. Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:23845462 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA MANY PEOPLES OF OBSCURE SPEECH AND DIFFICULT LANGUAGE: ATTITUDES TOWARDS LINGUISTIC DIVERSITY IN THE HEBREW BIBLE A dissertation presented by Cian Joseph Power to The Department of Near Eastern Languages and Civilizations in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the subject of Near Eastern Languages and Civilizations Harvard University Cambridge, Massachusetts August 2015 © 2015 Cian Joseph Power All rights reserved. Dissertation Advisor: Professor Peter Machinist Cian Joseph Power MANY PEOPLES OF OBSCURE SPEECH AND DIFFICULT LANGUAGE: ATTITUDES TOWARDS LINGUISTIC DIVERSITY IN THE HEBREW BIBLE Abstract The subject of this dissertation is the awareness of linguistic diversity in the Hebrew Bible—that is, the recognition evident in certain biblical texts that the world’s languages differ from one another. Given the frequent role of language in conceptions of identity, the biblical authors’ reflections on language are important to examine. -
Eunuchs in the Bible 1. Introduction
Acta Theologica Supplementum 7 2005 EUNUCHS IN THE BIBLE ABSTRACT In the original texts of the Bible a “eunuch” is termed saris (Hebrew, Old Testament) or eunouchos (Greek, New Testament). However, both these words could apart from meaning a castrate, also refer to an official or a commander. This study therefore exa- mines the 38 original biblical references to saris and the two references to eunouchos in order to determine their meaning in context. In addition two concepts related to eunuchdom, namely congenital eunuchs and those who voluntarily renounce marriage (celibates), are also discussed. 1. INTRODUCTION The concept of a “eunuch” (a castrate) is described in the Bible prima- rily by two words, namely saris (Hebrew, Old Testament) and eunouchos (Greek, New Testament) (Hug 1918:449-455; Horstmanshoff 2000: 101-114). In addition to “eunuch”, however, both words can also mean “official” or “commander”, while castration is sometimes indirectly referred to without using these terms. This study therefore set out to determine the true appearance of eunuchism in the Bible. The aim was to use textual context and, in particular, any circum- stantial evidence to determine which of the two meanings is applic- able in each case where the word saris (O.T.) or eunouchos (N.T.) occurs in the Bible. All instances of the words saris and eunouchos were thus identified in the original Hebrew and Greek texts of the Bible and compared with the later Septuagint and Vulgate texts, as well as with Afrikaans and English Bible translations. The meanings of the words were determined with due cognisance of textual context, relevant histo- rical customs and attitudes relating to eunuchs (Hug 1918:449-455; Grey 1974:579-85; Horstmanshoff 2000:101-14). -
Guide to the PCE (Fifth Draft)
[FIFTH DRAFT TO THE] GUIDE TO THE Pure Cäm´-brìdîe Edition OF THE KING JAMES BIBLE. Matthew Verschuur ' Bible Protector Published by Bible Protector http://www.bibleprotector.com Copyright © Matthew William Verschuur 2010 Fifth Draft 2010 Published in Australia Typeface: Junius Family (freeware) The whole scripture is dited by God’s Spirit, thereby (as by his lively word) to instruct and rule the whole Church militant, till the end of the world. (KING JAMES I, Basilikon Doron, 1599.) we shall be traduced by Popish Persons at home or abroad, who therefore will malign us, because we are poor instruments to make God’s holy Truth to be yet more and more known unto the people (T. BILSON, The Epistle Dedicatory, 1611.) The true Succession is through the Spirit given in its measure. The Spirit is given for that use, ‘To make proper Speakers-forth of God’s eternal Truth;’ and that’s right Succession. (O. CROMWELL, Speech the First, 1653.) Dread sovereign, how much are we bound to heaven In daily thanks, that gave us such a prince; Not only good and wise, but most religious: One that, in all obedience, makes the church The chief aim of his honour; and, to strengthen That holy duty, out of dear respect, His royal self in judgment comes to hear The cause betwixt her and this great offender. Wherever the bright sun of heaven shall shine, His honour and the greatness of his name Shall be, and make new nations: he shall flourish, And, like a mountain cedar, reach his branches To all the plains about him: our children’s children Shall see this, and bless heaven. -
Jeremiah and His Times
ISSUE #43 JEREMIAH AND HIS 2020 TIMES - AN ARCHAEOLOGICAL VINDICATION BY DAVID LONGWORTH AN OLIVE PRESS © DAVID LONGWORTH 2020 RESEARCH PAPER JEREMIAH AND HIS TIMES 1 Welcome to the Olive Press Research Paper – an occasional paper featuring articles that cover a wide spectrum of issues which relate to the ministry of CMJ. Articles are contributed by CMJ staff (past and present), also by Trustees, Representatives, CMJ Supporters or by interested parties. Articles do not necessarily portray CMJ’s standpoint on a particular issue but may be published on the premise that they allow a pertinent understanding to be added to any particular debate. © David Longworth 2020 The right of David Longworth to be identified as the author of this work has been asserted in accordance with the Copyright Design and Patents Act 1988. All rights reserved. No part of this publication may be reprinted or transmitted in any form by any means, electronic or mechanical, including photocopying, recording or any information storage and retrieval system, without permission in writing from the publisher. Telephone: 01623 883960 Editorial team: Rev. Alex Jacob, John Brooks, Philippa Hulett E-mail: [email protected] Concept and design: CMJ UK Eagle Lodge, Hexgreave Hall Business Park, Farnsfield, Notts NG22 8LS Printed through: A-Tec, Broxbourne, England 2 DAVID LONGWORTH JEREMIAH AND HIS TIMES - AN ARCHAEOLOGICAL VINDICATION DAVID LONGWORTH 1 About the Author, David Longworth 2 Introduction 3 The Evidence unearthed in Babylonia 4 The Evidence unearthed in Israel 5 Conclusion 6 End Notes JEREMIAH AND HIS TIMES 3 1 ABOUT THE AUTHOR, DAVID LONGWORTH Born 14 May 1945 in Stourport-on-Severn, when father was serving as fitter- armourer at RAF Defford. -
First and Second Kings
AGAPE BIBLE COLLEGE 321 North Penelope, Belton, TX 76513 FIRST AND SECOND KINGS Curriculum Provided by: Harvestime International Network http://harvestime.org 1 FIRST AND SECOND KINGS THE LEGACY BIBLE OUTLINE SERIES 8 Harvestime International Network http://www.harvestime.org 2 THE LEGACY BIBLE OUTLINE SERIES The Legacy Bible Outline Series is a study of the Bible using the text of the Bible itself. The series outlines books of the Bible in simple format, providing commentary only as needed to enhance understanding. Text-based questions are also included for every chapter. We suggest you create a notebook for each book of the Bible. Insert the outlines in your notebooks and add your own study notes. Each time you study a book, you can easily append the outlines to continuously expand the materials. The Legacy Bible Outline Series is designed so you can easily personalize it. The files for the series are in MS Word format to enable you to revise, input your own notes, change page numbers, and alter the layout as needed. You can also create your own outlines for other books of the Bible using this format The text of the King James Version is included in The Legacy Bible Outline Series to enable you to underline and make notes in the actual text as part of your study. Unlike a Bible which will eventually wear out, you can photocopy worn pages if they need to be replaced--which means you won’t lose your notes and underlining. Be sure to read the text in other versions of the Bible also, as different translations will greatly enhance your study. -
Of God(S), Trees, Kings, and Scholars
STUDIA ORIENTALIA PUBLISHED BY THE FINNISH ORIENTAL SOCIETY 106 OF GOD(S), TREES, KINGS, AND SCHOLARS Neo-Assyrian and Related Studies in Honour of Simo Parpola Edited by Mikko Luukko, Saana Svärd and Raija Mattila HELSINKI 2009 OF GOD(S), TREES, KINGS AND SCHOLARS clay or on a writing board and the other probably in Aramaic onleather in andtheotherprobably clay oronawritingboard ME FRONTISPIECE 118882. Assyrian officialandtwoscribes;oneiswritingincuneiformo . n COURTESY TRUSTEES OF T H E BRITIS H MUSEUM STUDIA ORIENTALIA PUBLISHED BY THE FINNISH ORIENTAL SOCIETY Vol. 106 OF GOD(S), TREES, KINGS, AND SCHOLARS Neo-Assyrian and Related Studies in Honour of Simo Parpola Edited by Mikko Luukko, Saana Svärd and Raija Mattila Helsinki 2009 Of God(s), Trees, Kings, and Scholars: Neo-Assyrian and Related Studies in Honour of Simo Parpola Studia Orientalia, Vol. 106. 2009. Copyright © 2009 by the Finnish Oriental Society, Societas Orientalis Fennica, c/o Institute for Asian and African Studies P.O.Box 59 (Unioninkatu 38 B) FIN-00014 University of Helsinki F i n l a n d Editorial Board Lotta Aunio (African Studies) Jaakko Hämeen-Anttila (Arabic and Islamic Studies) Tapani Harviainen (Semitic Studies) Arvi Hurskainen (African Studies) Juha Janhunen (Altaic and East Asian Studies) Hannu Juusola (Semitic Studies) Klaus Karttunen (South Asian Studies) Kaj Öhrnberg (Librarian of the Society) Heikki Palva (Arabic Linguistics) Asko Parpola (South Asian Studies) Simo Parpola (Assyriology) Rein Raud (Japanese Studies) Saana Svärd (Secretary of the Society) -
Cyrus the Great, Exiles and Foreign Gods a Comparison of Assyrian and Persian Policies on Subject Nations1
Cyrus the Great, Exiles and Foreign Gods A Comparison of Assyrian and Persian Policies on Subject Nations1 To be published in: Wouter Henkelman, Charles Jones, Michael Kozuh and Christopher Woods (eds.), Extraction and Control: Studies in Honor of Matthew W. Stolper. Oriental Institute Publications. Chicago: Oriental Institute of the University of Chicago. R.J. van der Spek VU University Amsterdam Introduction Cyrus, king of Persia (559-530 BC), conqueror of Babylon (539), has a good reputation, also among modern historians. Most textbooks, monographs, and articles on ancient history stress his tolerance towards the countries and nations he subdued. It is mentioned time and again that he allowed them freedom of religion, that he behaved respectfully towards Babylon and its temple cults, and that he reinstated several cults, especially that of the god of Israel in Jerusalem. This policy is often contrasted with that of the Assyrian kings, who are presented as cruel rulers, oppressing subdued nations, destroying sanctuaries, deporting gods and people, and forcing their subjects to worship Assyrian gods. Cyrus’ acts supposedly inaugurated a new policy, aimed at winning the subject nations for the Persian Empire by tolerance and clemency. It was exceptional that Cambyses and Xerxes abandoned this policy in Egypt and Babylonia. In the prestigious Cambridge Ancient History volume on Persia, T. Cuyler Young maintains that Cyrus’ policy “was one of remarkable tolerance based on a respect for individual people, ethnic groups, other religions and ancient kingdoms.” 2 1 This contribution is an update of my article “Cyrus de Pers in Assyrisch perspectief: Een vergelijking tussen de Assyrische en Perzische politiek ten opzichte van onderworpen volken,” Tijdschrift voor Geschiedenis 96 (1983): 1-27 (in Dutch, for a general audience of historians). -
The Books of Jeremiah & Lamentations
Supplemental Notes: The Books of Jeremiah & Lamentations Compiled by Chuck Missler © 2007 Koinonia House Inc. Audio Listing Jeremiah Chapter 1 Introduction. Historical Overview. The Call. Jeremiah Chapters 2 - 5 Remarriage. The Ark. Return to Me. Babylon. Jeremiah Chapters 6 - 8 Temple Discourses. Idolatry and the Temple. Shiloh. Acknowledgments Jeremiah Chapters 9 - 10 These notes have been assembled from speaking notes and related Diaspora. Professional Mourners. Poem of the Dead Reaper. materials which had been compiled from a number of classic and con- temporary commentaries and other sources detailed in the bibliography, Jeremiah Chapters 11 - 14 as well as other articles and publications of Koinonia House. While we have attempted to include relevant endnotes and other references, Plot to Assassinate. The Prosperity of the Wicked. Linen Belt. we apologize for any errors or oversights. Jeremiah Chapters 15 - 16 The complete recordings of the sessions, as well as supporting diagrams, maps, etc., are also available in various audiovisual formats from the Widows. Withdrawal from Daily Life. publisher. Jeremiah Chapters 17 - 18 The Heart is Wicked. Potter’s House. Jeremiah Chapters 19 - 21 Foreign gods. Pashur. Zedekiah’s Oracle. Page 2 Page 3 Audio Listing Audio Listing Jeremiah Chapter 22 Jeremiah Chapters 33 -36 Throne of David. Shallum. Blood Curse. Concludes Book of Consolation. Laws of Slave Trade. City to be Burned. Rechabites. Jeremiah Chapter 23 Jeremiah Chapters 37 - 38 A Righteous Branch. Against False Prophets. Jeremiah’s experiences during siege of Jerusalem. Jeremiah Chapters 24 - 25 Jeremiah Chapter 39 Two Baskets of Figs. Ezekiel’s 430 Years. 70 Years. Fall of Jerusalem. -
Chapter 13 Isaiah
CHAPTER 13 ISAIAH Vision for a Broken World An iron sentinel, rusted with time, tirelessly stands guard on a reconstructed 8th-century B.C. watchtower at Hazor. Prepare as they might, the efforts of the kings of Israel and Judah to withstand Assyria went largely for naught. The Psalmist’s refrain was short and sweet: “Unless the LORD guards the city, the watchman keeps awake in vain” (Ps 127:1). Isaiah certainly agreed. Looking back, the news reporter said that it was otherwise a beautiful day. His words were carefully measured and reflective. The sky, he said, was cloudless and brilliantly blue, the grass warm and green and the temperature quite pleasant for a September day, as summer began to turn to fall in Manhattan. It was a wonderful day to be alive—except that on the horizon two huge pillars of fire and smoke rose to the heavens, choking the air and blackening mind and soul with shock, fear, anger, uncertainty and panic. For everyone who was an eyewitness to the event, and the millions who followed each moment on live television, it was a day of untold horror, a personal attack with unimaginable consequences. As the shock began to give way to a host of other emotions, many felt at the same time utterly helpless—yet fiercely resolved to do something. Anything. But what? And how? Paul H. Wright, Rose Then and Now Bible Map Atlas with Biblical Background and Culture (Torrance, CA: Rose Publishing, 2012). Page 1. Exported from Logos Bible Software, 3:18 PM April 4, 2020. -
REL 101 Lecture 14 1 Hello Again. My Name Is John Strong and This Is Literature and World of the Hebrew Bible, Religious Studies 101
REL 101 Lecture 14 1 Hello again. My name is John Strong and this is Literature and World of the Hebrew Bible, Religious Studies 101. This is session 14. Today I want to talk about warfare in the ancient Near East, warfare in ancient Israel. We have concluded our discussion of a lot of the Deuteronomistic literature. We have talked about how the Deuteronomistic history was written from the perspective of Deuteronomy, the Deuteronomistic law, and we’ve talked about the kind of role that literature played in the time of Josiah and the latter stages of the kingdom of Judah, and some of the historical events and situations that were going on at that time. I want to take these next couple of lessons and do some background kinds of material, and look back and review and maybe fill in some cultural points. Today we’re gonna look at warfare. We have a treat today in that most of today’s lesson is going to be taken from a videotape that I shot in Israel featuring an archaeologist, Israeli archaeologist, named Dr. Gabriel Barkai. He teaches at Jerusalem University College and Bar-Elon University in Israel. He has made some prominent discoveries. One of them — perhaps the most prominent and the one he personally said he’s most proud of was a small, little necklace, amulet, that has a priest’s blessing written on it. It was dated back to the time of the United Monarchy and is very famous. At any rate, what we’re gonna be discussing with him in today’s lecture is warfare in the ancient Near East and methods of warfare, and the kinds of weapons that were used and techniques that were used, and what kinds of condition was created when a city was besieged. -
Ytr As a Remnant Term in the Book of Jeremiah
Journal of the Adventist Theological Society, 19/1-2 (2008): 3–17. Article copyright © 2008 by Kenneth D. Mulzac. Ytr as a Remnant Term in the Book of Jeremiah Kenneth D. Mulzac S. D. A. Theological Seminary, Andrews University The root ytr is of common Semitic origin and is widespread in the Hebrew Bible.1 It refers to the rest or remainder of an entity, expressing either the insignificance of that which has remained or its extraordinary surplus and abundance.2 It occurs five times in the book of Jeremiah: 39:9 (used twice); 44:7; and 52:15 (used twice).3 In order to appreciate the meaning of this word as used in Jeremiah, we need to take a cautious approach that examines “the individual semantic value of the various forms of ytr in their particular word-combination and sentence con- texts.”4 It is with this note that the root ytr as related to the remnant of Judah is examined in the book of Jeremiah. We will exegete each pas- sage using the following plan: translation and textual considerations; structure; historical background; and interpretation. Jeremiah 39:9 Translation and Textual Considerations (1) In the ninth year of Zedekiah king of Judah, in the tenth month, Nebuchadnezzar king of Babylon and all his army came against Jerusa- 1 Gerhard F. Hasel, “The Origin and Early History of the Remnant Motif in Ancient Israel,” (Ph.D. dissertation, Vanderbilt University, 1970), 182-194; T. Kronholm, “Yeätar I,” TDOT (1990), 6:483-491; John E. Hartley, “Yeätar,” TWOT (1980), 1:421-422; David Latoundji, “Ytr I,” NIDOTTE (1997), 2:571–574. -
Assyrian Military Practices and Deuteronomy's Laws of Warfare
Assyrian Military Practices and Deuteronomy’s Laws of Warfare Michael G. Hasel In the authoritative Anchor Bible Dictionary, Moshe Weinfeld wrote, “Deuteron- omy has become the touchstone for dating the sources in the Pentateuch and the historical books of the Old Testament.” Following the work of W. M. L. de Wette in 805, the temporal provenience or Sitz im Leben for Deuteronomy proposed by historical-critical scholarship generally reflected the Hezekianic-Josianic reforms of the seventh century b.c.e., and the book was considered the work of the Deuteronomist (D). Today the single-author theory has been refined and revised by an increasingly complex number of hypothetical authors and/or redac- tors, including: () a Deuteronomistic (Dtr) school of traditionalists; () multiple exilic and postexilic redactions; (3) a double redaction that includes Dtr (Josia- nic) and Dtr (exilic), and other variations.3 The vigorous discussion over sources has caused some, such as Rolf Rend- torff, virtually to abandon the “documentary hypothesis,” and there exists today a . Moshe Weinfeld, “Deuteronomy, Book of,” ABD :7. W. M. L. de Wette, “Dissertatio critico-exegetica qua Deuteronomium a propribus pen- tateuchi libris diversum, alius cuiusdam recentioris auctoris opus esse monstratur” (doctoral diss., Jena, 805). 3. For an overview of these positions and other proponents, see the surveys of Horst D. Preuß, Deuteronomium (EdF 6; Darmstadt: Wissenschaftliche Buchgesellschaft, 98), –7; Thomas C. Römer, “The Book of Deuteronomy,” in The History of Israel’s Traditions: The Heri- tage of Martin Noth (ed. S. L. McKenzie and M. P. Graham; JSOTSup 8; Sheffield: JSOT Press, 99), 78–212; Erik Eynikel, The Reform of King Josiah and the Composition of the Deuteron- omistic Historian (OtSt 33; Leiden: Brill, 996), 7–3; Thomas C.