By Aaron Hornkohl
In historical Hebrew Periodization and the Language of the publication of Jeremiah, Aaron Hornkohl defends the diachronic method of Biblical Hebrew and the linguistic relationship of biblical texts. employing the normal methodologies to the Masoretic model of the biblical e-book of Jeremiah, he seeks up to now the paintings at the foundation of its linguistic profile, picking out that, even though composite, Jeremiah is probably going a made from the transitional time among the 1st and moment Temple Periods.
Hornkohl additionally contributes to unraveling Jeremiah’s advanced literary improvement, arguing at the foundation of language that its 'short edition', as mirrored within the book’s outdated Greek translation, predates that 'supplementary fabric' preserved within the Masoretic version yet remarkable within the Greek. however, he concludes that nor is written in overdue Biblical Hebrew right.
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This observation on Greek Jeremiah relies on what's most likely the easiest entire manuscript, specifically Codex Vaticanus. the unique textual content is gifted uncorrected and the paragraphs of the manuscript itself are applied. the interpretation into English on dealing with pages is intentionally literal with the intention to provide the fashionable reader a touch of the influence the Greek translation may have made on an old reader.
In historical Hebrew Periodization and the Language of the publication of Jeremiah, Aaron Hornkohl defends the diachronic method of Biblical Hebrew and the linguistic relationship of biblical texts. using the normal methodologies to the Masoretic model of the biblical ebook of Jeremiah, he seeks up to now the paintings at the foundation of its linguistic profile, picking that, although composite, Jeremiah is probably going a made from the transitional time among the 1st and moment Temple sessions.
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Extra info for Ancient Hebrew Periodization and the Language of the Book of Jeremiah: The Case for a Sixth-Century Date of Composition
Significantly, problems and doubts of these kinds attach to the late features tabulated in the other textual selections. The promising and apparently objective statistical presentation is thus inadequate to the task. It mechanically counts features without sensitivity to frequency (characteristic versus uncharacteristic use) or to the full and complex array of factors contributing to linguistic diversity in ancient Hebrew. Further, it does not distinguish between clear-cut cases and exegetical/linguistic cruxes.
Morphology and syntax, was evidently much more challenging. With this in mind, it seems likely that statistical presentations can provide a helpful picture only in the case of commonly occurring phenomena, but not necessarily in the case of the odd classical or post-classical lexeme or even a concentration of individual lexemes. These observations do not negate the value of statistical measurement when it comes to the diachronic approach to BH and the linguistic dating of biblical texts, but they do demonstrate the danger of an overly simplistic statistical method.
14 and MT’s ָע ֶרָךversus the expected צרךboth ‘your enemy’ or some other alternative at v. 16 (I 351–352). Alternatively, both MT readings may be correct, the latter a dialectal oddity, in which case these have no real bearing on linguistic dating. Their discussion of ֵעתversus ִע ִּתיםand of ֲאנִ יversus ( ָאנ ִֹכיI 352–353) is interesting, though of questionable probity. First, it is based on Lust’s (2003) view that a single Greek version of Ezekiel as preserved in p(apyrus)967 reflects an earlier Hebrew edition of the introduction 35 development, but do not come close to confirming a degree of textual instability so severe as to render impossible serious linguistic description.