Biblical Hebrew (Languages And Linguistics) Research Papers (original) (raw)

A handout for the Biblical Hebrew G Stem Paradigm

This paper demonstrates that by using the anterior path as a template, it is possible to order and elucidate a dominant portion of the semantic domain of the Biblical Hebrew qatal form (i.e., the perfect, perfective, and past senses) as... more

This paper demonstrates that by using the anterior path as a template, it is possible to order and elucidate a dominant portion of the semantic domain of the Biblical Hebrew qatal form (i.e., the perfect, perfective, and past senses) as consecutive developmental stages of the anterior path. It is also argued that the perfect values of the qatal should not be explained as a type of aspect or tense. They belong to an independent category referred to as "taxis." By employing the definition of prototypicality in terms of frequency, the authors conclude that in the light of statistical analysis, the domain of taxis constitutes the most prototypical part of the semantic potential of the qatal in Genesis (55.7%). The recognition of the category of perfect as an independent stage on the diachronic cline and acknowledgment of its weight in the meaning of the qatal likewise makes it possible to explain a number of the other senses of the qatal.

Since Charles Darwin made the theory of evolution popular, the church has been faced with the problem of either denying the validity of evolution or finding a way to interpret the Bible that will harmonize with both an old-earth scenario... more

Since Charles Darwin made the theory of evolution popular, the church has been faced with the problem of either denying the validity of evolution or finding a way to interpret the Bible that will harmonize with both an old-earth scenario and with the belief that humans evolved from lower forms of life. This article will not deny either of these scientific conclusions. Its purpose will be to discuss some of the proposed interpretations of the Bible's teachings that have been presented for the purpose of harmonizing the Bible and science, showing that some of these have serious problems. But first I will present an alterative view that has both mathematical and exegetical support to undergird it. Two benefits that are inherent in this view are its simplicity and its employment of the historical-grammatical hermeneutic. Also it does not contradict any New Testament teaching, which should be a requirement for any methodology employed to discover the Bible's teaching on human origins. I appreciate all those who have taken in hand to harmonize an inspired view of Scripture with the present views of the science community.

For me, Bernd's great commentary evoked two contradictory sayings. The ancient Alexandrian librarian, Callimachos gave us an epigram that became proverbial, "Mega biblion, mega kakon-Big book, big evil." But Epimenides produced a... more

For me, Bernd's great commentary evoked two contradictory sayings. The ancient Alexandrian librarian, Callimachos gave us an epigram that became proverbial, "Mega biblion, mega kakon-Big book, big evil." But Epimenides produced a hexameter line which, when emended, may be used to refute Callimachos' proverb: "Alexandrians are always liars, evil beasts, lazy guts."

Hebrew philologists disagree on how to describe the biblical Hebrew verbal system. We especially disagree about the difference in meaning between the main verb forms: yiqtol and qatal, wayyiqtol, weyiqtol, weqatal: is it tense, taxis,... more

Hebrew philologists disagree on how to describe the biblical Hebrew verbal system. We especially disagree about the difference in meaning between the main verb forms: yiqtol and qatal, wayyiqtol, weyiqtol, weqatal: is it tense, taxis, aspect, modality, or something else that prompts the use of one form rather than the other?
In this paper I clarify the semantic value of the finite verb forms in biblical Hebrew by identifying a model that accounts for the selection of verb forms in a limited corpus: the narrative beginning in 1 Samuel.
This study contributes to the resolution of the question of Biblical Hebrew verb form semantics by using the same method I applied to Qumran Hebrew: analyzing all the verbs in this narrative, using an empirical method of statistical correlation between form and meaning. I first produced a computer database of all the verbs in this corpus, tagged for formal features such as morphology, situation aspect, and word order on one hand, and semantic functions such as time reference, viewpoint aspect, and modality on the other. I then determined the strength of an association between each form and each function. Finally, I used the patterns found in these correlations to (1) evaluate conflicting proposed interpretations, and (2) construct a model that accounts for the ancient Hebrew author’s choice of verb forms in this corpus.
In this paper I first introduce the problem of Hebrew tense and aspect, then very briefly outline the basics of relevant theoretical linguistics, significant methodological issues, and previous attempts to explain the Hebrew verbs, synthesize statistical trends from the database into hypotheses, and describe the results of applying these hypotheses to specific verbs in 1 Samuel 1-2.

Even a casual reading of the Old Testament demonstrates that the ancient Israelite writers clearly conceived of some kind of conceptual relationship between light and Yhwh. Theologians disagree concerning its precise nature, however,... more

Even a casual reading of the Old Testament demonstrates that the ancient Israelite writers clearly conceived of some kind of conceptual relationship between light and Yhwh. Theologians disagree concerning its precise nature, however, advocating anything from a simple metaphorical relationship with no metaphysical meaning whatsoever to a full ontological equivalency of Yhwh (primitively, as a sun-god) and the sun. The thesis applies the principles of cognitive semantics to the lexeme אור (light) in Biblical Hebrew and develops a working hypothesis of the conceptual relationship between light and Yhwh in the ancient Israelite cognitive environment.
After constructing a cognitive model of the lexeme אור in Biblical Hebrew, the thesis then tests this model and its derived conclusions against theological writings concerning light in the interpretive history of the Old Testament, with special focus on contributions made in the last fifty years. This comparative investigation seeks to determine how the recent developments of cognitive linguistic theory either confirm or possibly correct previous understandings of the theological significance of light in Old Testament literature. On the basis of testing this cognitive model of light, the thesis proposes a working hypothesis concerning the relationship between light and Yhwh in the ancient Israelite conceptual world and delineates a set of methodological principles for a future study to develop a more precise and fully articulated theology of light in the Old Testament. The concluding chapter explores the implications of both the cognitive model of light and the academic discipline of cognitive linguistics for Old Testament studies and the broader theological landscape.
This thesis was submitted for the Master of Theology degree in the Stellenbosch University Faculty of Theology, Dec 2016.

The primary concern of this study is to understand how curse affects the power of blessing in Genesis 1–11. First, we examine the semantics of blessing and curse in light of their history of interpretation. Second, each blessing (1:22,... more

The primary concern of this study is to understand how curse affects the power of blessing in Genesis 1–11. First, we examine the semantics of blessing and curse in light of their history of interpretation. Second, each blessing (1:22, 28; 9:1–3, 7, 26, 27) and curse (3:14–15, 16, 17–19; 4:11–12; 9:25) that occurs within reported speech in Genesis 1–11 is categorized and examined according to its linguistic pattern and performative character. Third, the role of blessing and/or curse is determined in the development of narrative tension in the various discourse units of Genesis 1–11.
Blessing and curse are shown to be intimately connected to Creation theology: blessing is given to drive Creation toward its intended telos, while curse is pronounced when that telos is threatened. Both are a central part of Yahweh's upholding of the Order of Creation. Curse affects the power of blessing both negatively and positively in Genesis 1–11. Negatively, curse causes hostility and alienation, and can also be held partially responsible for the epidemic of death. But curse does not have the final word. Positively, curse mitigates rebellion by imposing restrictions on the transgressor. Furthermore, curse carries with it a way for life to continue.
The narrative of Genesis 1–11 bespeaks of the power words have in the world. Some create, some commission, some empower; while others punish, others alienate, and others cause death. From the beginning God has intended good for his Creation. Blessings and curses are one way of achieving that end.

Genesis 18.17-33, Abraham’s dialogue with Yhwh over the number of righteous people in Sodom, is a difficulty in exegesis and interpretation. What the passage means has long been debated. At a literary level, there has also been no... more

Genesis 18.17-33, Abraham’s dialogue with Yhwh over the number of righteous people in Sodom, is a difficulty in exegesis and interpretation. What the passage means has long been debated. At a literary level, there has also been no agreement on the nature of Abraham’s language. It is common to interpret Abraham as bargaining with God in similar fashion to haggling over the price of goods in a bazaar; but proposals have been made that Abraham uses legal-like language, ‘socratic dialogue’ and midrash. There is also no agreement on the purpose of Abraham’s dialogue. An analysis of Gen 18.17-33 using politeness theory proposes that Abraham, as portrayed in the narrative, wants to reduce the number of people as the basis for God’s forgiveness of Sodom and Gomorrah. This is an audacious request and so considerable forms of polite language are used to assist the request. However, this request is not Abraham’s real intention. His intention is to have Lot spared from Yhwh’s destruction of the cities. This request is ‘off-record’; that is, the politest strategy that could be used.

An enormous amount of research and the synthesization of historical events and archaeological artifacts has led the author to verify Israelite residence in Egypt from 1876–1446 BC. This research is connected to the unexpected discovery of... more

An enormous amount of research and the synthesization of historical events and archaeological artifacts has led the author to verify Israelite residence in Egypt from 1876–1446 BC. This research is connected to the unexpected discovery of interconnecting archaeological, epigraphical, and iconographical evidence that attests to the presence of Israelites in Egypt over virtually the entire 430 years. By the sheer volume of verifiable evidence of complementary historical data—when comparing the biblical text and the artifactual and epigraphical record—the author attempts to demonstrate convincingly to objective readers that the biblical story of the Egyptian origins of the Israelite ‘nation’ is reliable as a factual account. Never again will students of the Bible have to listen to uniformed university professors denounce the story of Israelites in Egypt without a ready defense for its validity.

For about 150 years, scholars have attempted to identify the language of the world’s first alphabetic script, and to translate some of the inscriptions that use it. Until now, their attempts have accomplished little more than identifying... more

For about 150 years, scholars have attempted to identify the language of the world’s first alphabetic script, and to translate some of the inscriptions that use it. Until now, their attempts have accomplished little more than identifying most of the pictographic letters and translating a few of the Semitic words. With the publication of The World’s Oldest Alphabet, a new day has dawned. All of the disputed letters have been resolved, while the language has been identified conclusively as Hebrew, allowing for the translation of 16 inscriptions that date from 1842–1446 BC. These inscriptions expressly name 3 biblical figures and greatly illuminate the earliest Israelite history in a way that no other book has achieved, apart from the Bible.

By Ellis R. Brotzman and Eric J. Tully -- This accessibly written, practical introduction to Old Testament textual criticism helps students understand the discipline and begin thinking through complex issues for themselves. The authors... more

By Ellis R. Brotzman and Eric J. Tully -- This accessibly written, practical introduction to Old Testament textual criticism helps students understand the discipline and begin thinking through complex issues for themselves. The authors combine proven expertise in the classroom with cutting-edge work in Hebrew textual studies. This successful classic (nearly 25,000 copies sold) has been thoroughly expanded and updated to account for the many changes in the field over the past twenty years. It includes examples, illustrations, an updated bibliography, and a textual commentary on the book of Ruth.

All three of my books--Nimrod the Empire Builder: Architect of Shock and Awe (Ancient World Publishing 2023), Origins of the Hebrews: New Evidence for Israelites in Egypt from Joseph to the Exodus (New Creation 2021), and The World's... more

All three of my books--Nimrod the Empire Builder: Architect of Shock and Awe (Ancient World Publishing 2023), Origins of the Hebrews: New Evidence for Israelites in Egypt from Joseph to the Exodus (New Creation 2021), and The World's Oldest Alphabet: Hebrew as the Language of the Proto-Consonantal Script (Carta 2016)--are available to purchase. Inside the uploaded document, I have instructions for purchasing any one of them.

A first-year resource to guide introductory Hebrew courses, A MODERN GRAMMAR FOR BIBLICAL HEBREW is a complete revision of Duane Garrett's previous textbook A MODERN GRAMMAR FOR CLASSICAL HEBREW. Written with the student in mind, this new... more

A first-year resource to guide introductory Hebrew courses, A MODERN GRAMMAR FOR BIBLICAL HEBREW is a complete revision of Duane Garrett's previous textbook A MODERN GRAMMAR FOR CLASSICAL HEBREW. Written with the student in mind, this new textbook provides an innovative overview of the essentials of grammar while moving the learning into the original text as early as lesson eight, providing first-hand experience in God's word. Some of the distinct features are as follows:
-Completes all essential first-year material in 26 lessons.
-Clarifies the rules for accent shift and vowel change very early.
-Overviews the verbs within the first weeks of study.
-Enables early mastery of weak verbs.
-Initially introduces weak roots and derived stems first through principal parts.
-Includes intermediate topics in the final chapters and appendixes.
A MODERN GRAMMAR FOR BIBLICAL HEBREW includes tables, charts, and "blackboards" for further emphasis and features a CD containing additional helps for the student and teacher. Flexible teaching plans guide the learner through the essentials, whether the goal is an understanding of only the rudiments of traditional first-year biblical Hebrew or an appreciation of intermediate issues like Masoretic cantillation, textual criticism, lexicography, or discourse grammar and literary structure in prose and poetry. Appendixes include introductions to the standard Hebrew text and use of a lexicon, as well as a glossary, vocabulary lists, and verb paradigms.

(A d'var Torah based on a talk by Rabbi Menachem M. Schneerson, the 7th Lubavitcher Rebbe)

2 Kings 3:4–27 is a challenging text to interpret due to the brevity of the finale (v. 27) and its apparent clash with Elisha’s words (vv. 18–19). The multitude of views on this passage throughout the ages indicates the difficulty in... more

2 Kings 3:4–27 is a challenging text to interpret due to the brevity of the finale (v. 27) and its apparent clash with Elisha’s words (vv. 18–19). The multitude of views on this passage throughout the ages indicates the difficulty in interpreting it accurately.
This thesis endeavors to explain three aspects of the wrath which came on Israel in verse 27. First is the source of the wrath, whether from a god or group of men. Second is the reason for the wrath, be it one or more sins of Israel or the sacrifice of Mesha. Finally, the object of the wrath has needed clarification based on the grammar of the passage.
Chapter 1 will discuss the text, lexemes, and grammar of 2 Kings 3:27. It will be argued that the reading of MT (“great wrath”) in 2 Kings 3:27 is to be followed over that of LXX (“great regret”). A discussion of the usages of היה קֶצֶף עַל in the Hebrew Bible will exclude human-wrath views and will point toward the view that it was Yahweh’s wrath which came on Israel.
Chapter 2 will discuss the possibilities of divine anger. It will be argued that 2 Kings 3 would not allow for the power of a god other than Yahweh, because the OT consistently mocks the power of other gods. Next, potential reasons for Yahweh to be angry with Israel will be discussed. The idolatry of Jehoram, and his reasons for fighting Moab, are relevant factors in this passage. However, it is argued that the most compelling reason for Yahweh to be angry with Israel is their sin against his instructions for warfare found in Deuteronomy 20:19–20, specifically by felling all the trees of Moab.
Chapter 3 will analyze Elisha’s prophecy in verses 18–19 and compare it to the potential fulfillment in verses 25–27. First, it is observed that there are few differences in order and wording between prophecy and fulfillment in this passage. Second, it is argued that the statement “[Yahweh] will give Moab into your hand” (v. 18) refers to a complete victory in a specific battle. This was fulfilled in verses 25–27, which describe the removal of Moab’s life support systems (v. 25) and Mesha’s desperate attempt to escape (v. 26) or to find divine help (v. 27). Further textual and historical issues are discussed but do not negate the view taken in the thesis. It is concluded that Israel retreated in verse 27 because of an outbreak of Yahweh’s wrath in their war camp, likely in the form of a plague.
Finally, the thesis will conclude by reviewing the author’s findings and drawing broader hermeneutical, theological, and biblical significance from the interpretation of this passage to the interpretation of other passages.

The names of Saul’s descendants appear in a different form in the books of Chronicles (1 Chr 8:33-34; 9:39-40) as compared to those in the books of Samuel (2 Sam 2-4; 9; 19; 21). In Chronicles the name Eshbaal is used instead of... more

The names of Saul’s descendants appear in a different form in the books of Chronicles (1 Chr 8:33-34; 9:39-40) as compared to those in the books of Samuel (2 Sam 2-4; 9; 19; 21). In Chronicles the name Eshbaal is used instead of Ishbosheth, and Meribaal instead of Mephibosheth. This article describes the differences between these names in the context of early Hebrew epigraphy. The recalling of the original names of the first Judaean royal dynasty in the books of Chronicles could be explained not only with reference to the original version of the books of Samuel, but also from the oral tradition of Judea or from some documents of the royal archives that survived the Babylonian conquest.

1Sam 4 Textual layout (Hebrew-English)

Scroll 5Q21 is extremely fragmentary and difficult to decipher. Its DJD editor, Joseph Milik, did not even attempt to provide an edition of the scroll. A re-examination of the fragments revealed it is to be a copy of the Temple Scroll. In... more

Scroll 5Q21 is extremely fragmentary and difficult to decipher. Its DJD editor, Joseph Milik, did not even attempt to provide an edition of the scroll. A re-examination of the fragments revealed it is to be a copy of the Temple Scroll. In this paper, I suggest a new collation of the fragments and present a preliminary edition of the scroll.

Il Convegno ha l’obiettivo di indagare le modalità di rappresentazione dell’altro in seno alle comunità cristiane del primo millennio. Nelle opere polemiche di parte cristiana si assiste spesso a una assimilazione dei giudei alle eresie e... more

Il Convegno ha l’obiettivo di indagare le modalità di rappresentazione dell’altro in seno alle comunità cristiane del primo millennio.
Nelle opere polemiche di parte cristiana si assiste spesso a una assimilazione dei giudei alle eresie e viceversa, considerate in un progressivo allontanamento dall’ortodossia; a seconda delle diverse contingenze storiche e delle diverse aree geografiche nuove eresie vengono menzionate e aggiunte nell’ambito delle controversie dottrinali, al centro delle quali, in non pochi casi, la polemica contro i giudei viene proposta come origine e come modello: è proprio la polemica con i giudei che può essere considerata strumento per consolidare la propria identità religiosa per differentiam nei confronti di altri gruppi religiosi.

This paper is a response to the diminishing emphasis on biblical languages in theological/ministerial education. It was originally read at Asbury Theological Seminary at a biblical languages seminar hosted by the seminary's Greek and... more

This paper is a response to the diminishing emphasis on biblical languages in theological/ministerial education. It was originally read at Asbury Theological Seminary at a biblical languages seminar hosted by the seminary's Greek and Hebrew clubs.

People are kind and loving to each other in the Book of Ruth. So God blesses everyone. The Book of Ruth is pivotal in our human evolution, as discussed in the forthcoming Red Line of Hope. This is an appendix for that book; it is a... more

People are kind and loving to each other in the Book of Ruth. So God blesses everyone.
The Book of Ruth is pivotal in our human evolution, as discussed in the forthcoming Red Line of Hope.
This is an appendix for that book; it is a (nearly) line-by-line commentary on the Book of Ruth

This paper offers a critical analysis of Rabbinic sources concerning the the history of Loshon HaQodesh. The paper first attempts to define the language known as "Loshon HaQodesh" and then trace its origins through Midrashic and Talmudic... more

This paper offers a critical analysis of Rabbinic sources concerning the the history of Loshon HaQodesh. The paper first attempts to define the language known as "Loshon HaQodesh" and then trace its origins through Midrashic and Talmudic sources. The paper also follows the rise and decline of this language.
A more complete version of this paper was printed in Nov. 2014 under the name Lashon HaKodesh: History, Holiness, & Hebrew (Mosaica Press, 2014).

Dr. William R. Gallagher does an excellent job of showing the linguistic relationship between the Helel of Isaiah 14 with the Illil in Akkadian and Enlil in Sumerian literature. This paper has been uploaded here to give scholars access to... more

Dr. William R. Gallagher does an excellent job of showing the linguistic relationship between the Helel of Isaiah 14 with the Illil in Akkadian and Enlil in Sumerian literature. This paper has been uploaded here to give scholars access to an important paper. Contact me if you feel this paper should not be published here and I will remove it.
Gallagher, W.R. “On the Identity of Hêlēl Ben Sahar of Is. 14:12-15,” UF 26 (1994): 131-146.

in: Davide Di Maio (Hg.), Gabriella Pelloni (Hg.), "Jude, Christ und Wüstensohn". Studien zum Werk Karl Wolfskehls, Hentrich & Hentrich, Berlin, 2020, 95-105.

The purpose of the present article is the contrastive analysis of the semantic aspect of the lexemes דָםּ (dam), krew and blood, respectively in biblical Hebrew, Polish, and English. Apart from its fundamental meaning referring to the... more

The purpose of the present article is the contrastive analysis of the semantic aspect of the lexemes דָםּ (dam), krew and blood, respectively in biblical Hebrew, Polish, and English. Apart from its fundamental meaning referring to the fluid which circulates in the blood vessels of humans and animals, in all of these three languages blood occurs in many other meanings and contexts of language use. The analysis of examples taken from the Hebrew Bible and from Polish and English
dictionaries demonstrates that some of these meanings are coincident for all the three languages, some are analogous only in Polish and English and some typical only to one of these languages.
Key words: blood, contrastive analysis, semantics, symbolism, Polish, English, biblical Hebrew

Is the "male-female" binary of Genesis 1:27 complete, or should we search for a third component in the process of creating humankind in the image, according to the likeness of God? I assert that Genesis 1:27 includes three uses of 'bara'... more

Is the "male-female" binary of Genesis 1:27 complete, or should we search for a third component in the process of creating humankind in the image, according to the likeness of God? I assert that Genesis 1:27 includes three uses of 'bara' - created, created, created - to give us pause when determining the true nature of God's image, according to God's likeness. What might the third component be?

Arabisch en Hebreeuws zijn verschillende schriften van dezelfde taal. Dit is de taal van Adam. De taal van de mens, Adamiet. In de afgelopen eeuwen heeft God de mensen niet geleid om te kijken hoe wij het vandaag de dag zouden doen.... more

Arabisch en Hebreeuws zijn verschillende schriften van dezelfde taal. Dit is de taal van Adam. De taal van de mens, Adamiet. In de afgelopen eeuwen heeft God de mensen niet geleid om te kijken hoe wij het vandaag de dag zouden doen.
Dwalende generaties hebben leestekens toegevoegd aan het heilige schrift, uitspraken veranderd en woordbetekenissen veranderd. Zo is het heilige woord verdraaid. Tot hier en niet verder!
De letter die geschreven staat is de letter die je uitspreekt. De rest eromheen is vals.
Als de uitgang van een woord -an -un -in is dan staan de letters er geschreven.
Grammatica wordt voor of na de stam van 2 of 3 letters toegepast. Een woord heeft nooit een stam van meer dan 3 letters.

The dual curriculum model ubiquitous to Orthodox Jewish day schools in North America typically bifurcates into religious (Judaic) studies and general studies. While most classes generally fit into one of those two halves of the... more

The dual curriculum model ubiquitous to Orthodox Jewish day schools in North America typically bifurcates into religious (Judaic) studies and general studies. While most classes generally fit into one of those two halves of the curriculum, some classes are not intuitively categorized as wholly belonging to one part over the other. One of those classes is Ivrit (Modern Hebrew). This study aims to describe Ivrit’s place in the dual curriculum model and the various factors that contribute to that reality by exploring the context in which Ivrit emerged as a subject-matter for Orthodox schools and seeking to identify trends in the ways Ivrit is taught. This paper lays out the theories behind how ideology influences curriculum formation and documents how Hebrew has fit into the curriculum of Jewish Education throughout the ages. It also provides a picture of the particular context of North American Orthodox Jewry that this study focuses on, as well as a review of the different theories behind Hebrew education (heritage language vs. communicative language). With this theoretical background in hand, this dissertation surveyed 36 Orthodox high schools in North America to better understand how they viewed Ivrit’s place and shows that ultimately this subject’s place in the dual curriculum model remains ambiguous. Documenting how Ivrit is taught and examining the reasons as to why Ivrit is taught helped shed light on Ivrit’s precarious place in the dual curriculum model, as some of those policies/techniques/motives seem to line up with the aims of the Judaic studies curriculum, while others seemingly reflect the goals of the general studies curriculum.

Referring expressions (e.g., proper names such as "Isaac," or epithets such as "his son") are prototypically used for semantic reasons to track participants, to know 'who is doing what to whom.' Epithets can also be used to (re-)establish... more

Referring expressions (e.g., proper names such as "Isaac," or epithets such as "his son") are prototypically used for semantic reasons to track participants, to know 'who is doing what to whom.' Epithets can also be used to (re-)establish a thematic relation of a participant to the discourse (e.g. Isaac, his son), anchoring them in a specific way. However, semantically redundant anchoring expressions occur regularly in BH narrative in contexts where a participant's thematic relation is already well established. What then is the function of these redundant anchoring expressions if it is semantically redundant? Though selected passages or terms have been studied, a systematic linguistic description of the default and marked uses of referring expressions has not been completed. This paper will first outline the default function of anchoring expressions. Next, it will propose that the redundant use of anchoring expressions is pragmatically motivated, and represents a marked usage to accomplish various thematic effects. These effects will be illustrated through an exposition of Genesis 27. Specific functions of the marked use of anchoring expressions will be proposed (e.g., indicating center of attention, relative saliency of participants, or shifts in thematic role), and implications for further research will be presented.

The Third meeting of the joint Research Seminar in Ancient Hebrew Language of Martin Luther University Halle-Wittenberg, Department for Bible, and Tel Aviv University, Department for Hebrew Culture Studies will take place in Halle... more

The Third meeting of the joint Research Seminar in Ancient Hebrew Language of Martin Luther University Halle-Wittenberg, Department for Bible, and Tel Aviv University, Department for Hebrew Culture Studies will take place in Halle (Germany), 19-24 July 2015.