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No description available.

Thesis (M.A.E.T.)--Covenant Theological Seminary, 2007. / Abstract. Includes bibliographical references (leaves 80-83).

A atividade massorética surgiu aproximadamente no século VII na Babilônia e chegou ao seu auge por volta do século X, com os trabalhos dos massoretas de Tiberíades, Israel, principalmente com o último massoreta da família Ben Asher, Aarão ben Moisés ben Asher. A tradição tiberiense do ramo Ben Asher, entre outras tradições, nunca conheceu uma forma absolutamente uniforme e fixa que não pudesse apresentar algum tipo de divergência ou contradição, seja na vocalização ou na acentuação. A Massorá também apresentava suas próprias diferenças e contradições. Esta pesquisa pretende analisar notas massoréticas divergentes da Masora Parva nos dez capítulos do livro de Isaías em três textos de tradição Ben Asher: o Códice de Alepo A, o Códice de Leningrado B19a (L) e a Biblia Hebraica Stuttgartensia (BHS). Os dois primeiros são os principais manuscritos massoréticos que seguem a tradição Ben Asher e os mais relacionados entre si e além disso, são frutos da atividade massorética ocorrida nos séculos X e XI. A BHS, a principal edição crítica do texto bíblico hebraico surgida no século XX, é baseada no texto e na Massorá de um dos manuscritos Ben Asher, o Códice L. Ao analisar as diferenças nas notas mencionadas, este estudo pretende discutir a razão das divergências das notas massoréticas e os métodos de composição de tais notas por parte dos dois massoretas responsáveis por cada um dos dois manuscritos mencinados, o Códice A e o Códice L. Será analisada também a forma de composição empregada na Massorá da BHS cujo editor, Gérard E. Weil, teve como objetivo fazer um comentário massorético menos contraditório e mais detalhado. O método adotado por Weil é analisado tendo em vista a prática empregada pelos massoretas por volta dos séculos X e XI. / The masoretic activity appeared in circa VII century in Babylon and its pinnacle was in circa X century, with the works of Tiberias masoretes in Israel, especially with the last of the Ben Asher family, Aaron ben Moses ben Asher. The Tiberian masoretic tradition of the Ben Asher branch, amongst other traditions, never had an exact and uniform pattern that would avoid divergence and contradiction both in the vocalization and the marking with accents. The Masorah itself shows its differences and contratitions. This work aims at analysing divergent masoretic notes from Masora Parva in the first ten chapters of the book of Isaiah in three texts of Ben Asher tradition, namely Alepo Codex A, Leningrad Codex B19a (L) and Biblia Hebraica Stuttgartensia (BHS). The first two texts are the most correlated and the main masoretic manuscripts that follow Ben Asher tradition. Furthermore, they are the outcome of the masoretic activity that took place in the X and XI centuries. BHS, the most important critical edition of the Hebrew biblical texts dates from XX century and is based in the text and in the Masorah of one of Ben Asher manuscripts, the Codex L. Analysing the differences in the above-mentioned sources, this work intends to discuss the reasons of the divergences and contraditions in the masoretic notes and the methods of composition of the notes used by two of the main masoretes in charge of the Codex A and the Codex L. The composition of the Masorah of BHS whose editor, Gérard E. Weil, aimed at making a more detailed and less contradictory masoretic commentary will also be analysed. The method adopted by Weil is analysed focusing on the practice of the masoretes in circa X and XI centuries.

O trabalho meticuloso de preservação e de transmissão da Bíblia Hebraica elaborado pelos massoretas, no período medieval, recebe o nome de massorá. Tal designação técnica refere-se, especificamente, ao conjunto de anotações escrito nos códices massoréticos medievais de tradição tiberiense. Tais observações são também encontradas nas modernas edições críticas da Bíblia Hebraica e em algumas publicações de Bíblias rabínicas. As observações foram elaboradas e desenvolvidas por três tradições massoréticas distintas: a babilônica, a palestina e a tiberiense. A massorá de tradição tiberiense é aquela que se tornou definitiva e a mais estudada pelo mundo acadêmico. A massorá de tradição tiberiense é composta por itens terminológicos de procedência aramaica e hebraica. Os termos massoréticos foram usados de forma específica para indicar os vários aspectos do texto da Bíblia Hebraica, como questões relacionadas a consoantes, sinais vocálicos, acentos de cantilação, palavras, expressões, grafias, além de detalhes e observações gramaticais. Esse trabalho teve como objetivo principal a preservação e a transmissão completa do corpus das Sagradas Escrituras hebraicas. Devido a tal fato, esta tese é dedicada a dois objetivos principais: 1. Estudar e trazer contribuições sobre a realidade lingüística vivida pelos massoretas e seu trato das línguas hebraica e aramaica dentro da massorá. Esse estudo pretende verificar se a linguagem da massorá poderia constituir um jargão, uma gíria ou uma linguagem de especialidade. Além disso, o trabalho aborda, mesmo que brevemente, questões relacionadas à linguagem elíptica e sintetizada da massorá. 2. Seleção e análise de um conjunto de itens terminológicos massoréticos registrados no Códice de Leningrado: Firkowitch I. B19a (L), classificando-os de acordo com sua natureza semântica, como monossememia e polissememia e tipos de neologia semântica, como extensão, estreitamento, sinédoque etc. Em suma, uma classificação de possíveis situações de neologismos semânticos presentes na massorá tiberiense, como registrada no Códice L. / The meticulous work of preservation and transmission of the Hebrew Bible created by the masoretes, in the Medieval period, is called Masorah. This technical designation refers, specifically, to the annotations written in the Medieval Masoretic codices of Tiberian tradition. These notes are also found in the modern critical editions of the Hebrew Bible and in some publications of Rabbinical Bibles. The notes were created and developed by three different Masoretic traditions: Babylonian, Palestinian and Tiberian. The Tiberian Masorah has been the definitive form and the most-studied one in the scholarly world. The Tiberian Masorah has terminological items of Aramaic and Hebrew origins. The Masoretic terms were used in a specific way to show the several aspects of the Hebrew Bible text, such as consonants, vocalic signals, intonation accents, words, expressions, spelling, orthography and also grammatical notes. The main aim of such work was the complete preservation and transmission of the corpus of the Sacred Hebrew Scriptures. On account of this fact, this thesis is dedicated to two main aims: 1. To study and to present contributions about the linguistic reality of the masoretes and their approach to the Hebrew and Aramaic languages inside the Masorah. In addition, this research verifies if the Masorah language would be jargon, slang or speciality language. Besides, this work broaches, briefly, issues about the elliptic and synthetic language of the Masorah. 2. Collection and analysis of a set of Masoretic terminological items registered in the Leningrad Codex: Firkowitch I. B19a (L), classifying them according to their semantic nature, such as monossememic and polissememic and classes of semantic neology such as extension, narrowing, synecdoche and so on. In summary, a linguistic classification of possible situations of semantic neologisms in the Tiberian Masorah that is found in the Codex L.

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No description available.

Thesis (MA)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: This thesis provides a critical assessment of the semantic potential of two Biblical Hebrew lexemes: עִם and אֵת . Previous lexical inquiries of the target lexemes provide the impetus for the current research; this is because the linguistic frameworks assumed by these studies are outmatched in the amount of explanatory power accompanying more recent theoretical developments, primarily evidenced within Cognitive linguistics (and semantics). As its methodological framework, the current study then appropriates these new advances and demonstrates a semantic potential of the target lexemes that can be determined through criteria offered by Tyler and Evans (2003). This criteria specifically aids in the task of semantic demarcation as well as identifying the primary sense, from which the remaining network of senses are derived. Furthermore, not only is an attempt made at representing the range of עִם and אֵת 's semantic potential, but a proposal for the development of these senses is offered as well. This is done primarily through an implementation of the theory of grammaticalization, as posited by Heine et al. (1991). The identified semantic networks are then analyzed from two different perspectives of lexical inquiry: 1) as a monosemy-polysemy cline, and 2) from both a semasiological and onomasiological point of departure (the latter method of onomasiology represents a unique contribution to the assessment of עִם and אֵת since most Biblical Hebrew lexical inquiries are limited to being a semasiological endeavor). The investigation uses the Pentateuch as its data-set and reveals a representation of (at least) eleven distinct senses in עִם 's semantic network as well as אֵת 's. Even though each lexeme's semantic potential is comprised of primarily the same senses, these eleven distinct senses are not completely synonymous and represent different meanings. Significantly, it is determined that 1) both target lexemes share the same primary sense (i.e., proto-scene), 2) both indicate the same core senses and consequently, 3) the target lexemes may rightly be considered as near synonyms. / AFRIKAANSE OPSOMMING:Hierdie tesis bied 'n kritiese evaluering van die semantiese potensiaal van twee Bybelse Hebreeus lekseme: עִם en אֵת . Gebreke in bestaande navorsing ten opsigte van hierdie twee lekseme het die impuls verskaf vir hierdie projek. Onlangse ontwikkelinge in teoretiese taalkunde, in besonder kognitiewe taalkunde (en semantiek), het aangetoon dat die modelle in terme waarvan die bestaande beskrywing van die lekseme gedoen is, agterhaal is. Hierdie studie gebruik die perspektiewe wat kognitiewe semantiek bied om die semantiese potensiaal van hierdie twee Bybels-Hebreeuse lekseme te beskryf. Kriteria wat deur Tyler en Evans (2003) geformuleer is in hulle beskrywing van ‘n aantal Engelse voorsetsels, word as metodologiese vertrekpunt gebruik. Hierdie kriteria is veral nuttig in die semantiese afbakening, asook die identifisering van die primêre betekenis van die lekseme. Lg. bied die basis in terme waarvan die res van netwerk van betekenisonderskeidings beskryf word. In die studie word nie net die gepoog om die verskillende betekenisse van die lekseme te beskryf nie, maar daar word ook gepoog om aan te dui hoe die verskillende onderskeidings ontwikkel het. Dit word primêr gedoen in terme van die grammatikaliseringsteorie van Heine et al (1991). Die semantiese netwerke wat geïdentifiseer is, word vanuit twee verskillende perspektiewe van leksikale ondersoek gedoen: 1) die mono-polisemiese klien (“cline”) en 2) ‘n semasiologiese en onomasiologiese vertrekpunt. Laasgenoemde benadering tot onomasiologie verteenwoordig ‘n unieke bydrae tot die beskrywing van עִם en אֵת aangesien die meeste bestaande Bybels-Hebreeuse beskrywings van die lekseme semasiologies van aard is. Hierdie ondersoek is beperk tot die gebruik van עִם en אֵת in die Pentateug. Ten minste 11 verskillende betekenisseonderskeidings word vir beide lekseme geïdentifiseer. Alhoewel beide lekseme se semantiese potensiaal in baie opsigte dieselfde is, is dit nie presies identies nie. Wat wel merkwaardig is, is 1) dat beide lekseme dieselfde basiese betekenis (dit is die sg. “proto-scene”) het, 2) dat beide dieselfde kernbetekenisonderskeidings het en dat gevolglik 3) hulle as naby-sinonieme bestempel kan word.

O sistema verbal do hebraico bíblico tem sido objeto de debate desde o início dos estudos gramaticais até os dias atuais. As conjugações de sufixo e prefixo, com ou sem a presença do waw prefixado (respectivamente, as formas verbais: qatal, yiqtol, weqatal e wayyiqtol) tomam uma parte central nesse debate devido à grande amplitude de significados que possuem na Bíblia Hebraica. A presente pesquisa propõe-se a apresentar as várias correntes teóricas acerca da interpretação do significado e relação dessas quatro formas verbais e também o uso das mesmas nos textos narrativos e poéticos da Bíblia Hebraica. / The verbal system of Biblical Hebrew has been the subject of debate since the beginning of grammatical studies until today. The suffix and prefix conjugations, with or without the presence of prefixed waw (respectively, the verbal forms: qatal, yiqtol, weqatal e wayyiqtol) take a central part in this debate because of the wide range of meaning that they have in the Hebrew Bible. This research aims to present the various theoretical perspectives about the interpretation of the meaning and relationship of these four verbal forms and also the use of each of them in narrative and poetic texts of the Hebrew Bible.

This is a study of Chava Shapiro, a woman writer, born in 1876 in the Ukraine, who died in 1943 in Nazi Czechoslovakia. It describes her conventional Hasidic upbringing, her successful rebellion against it and her subsequent studies in Switzerland which led to a career in Hebrew journalism. It follows her return to Russia in 1914, her escape to Czechoslovakia after the pogroms of 1919 and 24 years later her tragic end in Terezin. / Dominating the study is the well-known Hebrew writer, Reuven Brainin, 1862-1939, with whom Chava Shapiro fell in love and who exerted an extraordinary influence on her life. / Using original, never before published materials from the Jewish Public Library Archives in Montreal, the study seeks to define the woman as a feminist and a Hebrew writer.