A historical relationship has long been suspected between the Northwest Semitic existential particles like Biblical Hebrew יֵשׁ and Biblical Aramaic אִיתַי , negative existentials like Syriac layt ... Show moreA historical relationship has long been suspected between the Northwest Semitic existential particles like Biblical Hebrew יֵשׁ and Biblical Aramaic אִיתַי , negative existentials like Syriac layt and Akkadian laššu, the Arabic negative copula laysa, and the East Semitic verbs i-ša-wu “to exist” (Eblaite) and išû “to have” (Akkadian). But due to various formal and semantic problems, no Proto-Semitic reconstruction from which all these words can regularly be derived has yet been put forward. This article argues that the Akkadian sense of “to have” is typologically the oldest and reconstructs a Proto-Semitic grammaticalization of *yiyθaw “it has” to *yθaw “there is/are”. Also in Proto-Semitic, a negative counterpart was formed through contraction with the negative adverb “not”, yielding *layθaw and *laθθaw. Show less
For nearly a thousand years, the texts of the Hebrew Bible were transmitted both in writing, as consonantal texts lacking much of the information on their pronunciation, and orally, as an... Show moreFor nearly a thousand years, the texts of the Hebrew Bible were transmitted both in writing, as consonantal texts lacking much of the information on their pronunciation, and orally, as an accompanying reading tradition which supplied this information. During this period of oral transmission, sound changes affected the reading tradition. This paper identifies a number of sound changes that took place in the reading tradition by comparing their effects on Biblical Hebrew to those on Biblical Aramaic, the related but distinct language of a small part of the biblical corpus: sound changes that affect both languages equally probably took place in the reading tradition, while those that are limited to one language probably preceded this shared oral transmission. Drawing this distinction allows us to reconstruct the pronunciation of Biblical Aramaic as it was fixed in the reading tradition, highlighting several morphological discrepancies between the dialect underlying it and that of the consonantal texts. Show less
The present study comprises a classification and analysis of the syntax of the non-verbal clause in Qumran Hebrew, i.e. the linguistic variety (or varieties) found in the so-called Dead Sea Scrolls... Show moreThe present study comprises a classification and analysis of the syntax of the non-verbal clause in Qumran Hebrew, i.e. the linguistic variety (or varieties) found in the so-called Dead Sea Scrolls. The corpus consists of the non-biblical texts written in Hebrew; biblical texts and texts written in Aramaic are excluded. Chapter 1, ‘Introduction’ discusses methodological problems (approach, description) and provides an overview of non-verbal clause patters in variety of Semitic languages. Chapter 2, ‘A survey of previous research’, summarises the results of earlier research into specifically Biblical, Mishnaic and Qumran Hebrew. Chapter 3, ‘The non-verbal clause in Qumran Hebrew’ is the core of the present work, which offers an analysis of the syntax of the non-verbal clause (including the existential clause) in Qumran Hebrew. Chapter 4 contains the conclusions. A bibliography, a Dutch summary and a Curriculum Vitae are appended. Show less
This is the first study that connects Septuagint research, mainly the domain of theologians, to insights from Translation Studies. Of the different approaches in TS I consider especially historical... Show moreThis is the first study that connects Septuagint research, mainly the domain of theologians, to insights from Translation Studies. Of the different approaches in TS I consider especially historical TS and the linguistic (or early) TS relevant for the study of the Septuagint. From a survey of views of language and translation in Antiquity it appears that the same differences of opinion existed among Greeks, Romans, Jews and Egyptians. The 'frontlines' between views of language and translation by no means coincided with religious borders. That there would exist 'a Jewish view of translation' prescribing literalness, as is commonly believed, is evidently mistaken. This myth in fact harks back to the anti-Jewish propaganda by the church father Jerome (Hieronymus). Many 'modern' insights in language and translation were common knowledge in Antiquity, albeit less systematic and in a different terminological garb. The chapters 4-6 consist of an analysis of the transformations (or 'shifts', changes in form or content that necessarily or intentionally occur in the process of translation). I analyzed the LXX translations of Genesis 2, Isaiah 1 and Proverbs 6. Before ascribing 'deviations' to the translator's ideology or to a different Hebrew Vorlage, one should of course first exclude the possibility that the deviation arose from translational factors. Every transformation has a cause, and by categorizing the rationales behind the transformations we can trace the translational hierarchy that guided the translator(s), consciously or unconsciously. The conclusions show that both Septuagint Studies and Translation Studies greatly profit from this cross-fertilization. Show less
