By John Emerton, Graham Davies, Robert Patterson Gordon
John Emerton used to be Regius Professor of Hebrew at Cambridge collage from 1968 to 1995 and is a former Editor of Vetus Testamentum and its vitamins (1975-97). His paintings is characterized by means of profound studying and rigorous argument. He released precise articles on quite a lot of topics, not just at the Hebrew language but in addition on Biblical texts, Semitic philology and epigraphy, Pentateuchal feedback and different critical matters in Biblical scholarship, and biographical essays on a few smooth students. The forty-eight essays during this quantity were chosen to supply either an outline of Emerton’s influential paintings in most of these fields and more uncomplicated entry to a couple goods that are not on hand.
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Directed towards a synthesis of the heritage of the faith of Israel, the essays during this quantity tackle key elements of Israelite spiritual improvement. Frank Moore pass strains the continuities among early Israelite faith and the Caananite tradition from which it emerged, explores the stress among the mythic and the old in Israel's spiritual expression, and examines the reemergence of Caananite mythic fabric within the apocalypticism of early Christianity and the lifeless Sea Scrolls.
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This statement on Greek Jeremiah is predicated on what's almost definitely the easiest whole 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 so one can supply the trendy reader a touch of the effect the Greek translation can have made on an historic reader.
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Additional info for Studies on the Language and Literature of the Bible: Selected Works of J.A. Emerton
Tur-Sinai (in his discussion of štʿ in the continuation of Ben Yehuda’s Dictionary, p. 7593), Jewish exegetes of the past were uncertain whether to derive the verb in Isa. xli from šʿh or štʿ. It does not appear, however, that they knew of any examples of štʿ apart from these two verses. Eitan noted in 1924 (p. 8) that tištāʿ in verse 10 is parallel to tîrāʾ, but his other reasons for arguing that the verbs in verses 10 and 23 are forms of štʿ, “to be afraid”, are inconclusive or inadequate or unconvincing.
Indeed, though the evidence for understanding nepeš in this way may not be complex, it involves, not only comparison with a cognate, but also its clear suitability to the context of several verses. Nevertheless, it was comparison with Accadian napištu that led Dhorme to make the suggestion: that is how scholars came to know that nepeš might have the relevant meaning. It is also interesting that the same combination of cognate and context led scholars to see that, in Ugaritic too, npš sometimes means “throat”.
113–14; on pp. 21–2 he found the same verb in Gen. xxx 15). 7 It cannot be claimed for the theory that there was a Hebrew verb yāqaḥ that it has the same degree of probability as, for example, the view that nepeš sometimes means “throat” or “neck”. It is possible that the problem of Num. xvi 1 should be explained in some other way—though it is not clear that any other theory has an advantage over it. It is plausible and deserves to be recorded as a possibility. There are many theories in this category.