Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This study seeks to identify and classify idioms in the Hebrew Bible. Based on a survey of literature on idioms in general, and in Biblical Hebrew in particular, the necessary conditions for idiomaticity are identified as (1) multi-word character, (2) semantic noncompositionality, (3) unit status, (4) conventionalisation, (5) a verbal nucleus, and (6) a content message. Restricted variability and uniqueness may also be indicative of idiomaticity, although these are not regarded as necessary conditions. Accordingly, idiom is defined as a conventionalised multi-word symbolic unit with a verbal nucleus and a content message, whose global meaning is a semantic extension of the combined meanings of its constituent elements. These criteria were applied to 1 and 2 Samuel, and 104 idioms were identified. The results suggest that the proposed definition is an effective aid to identifying idioms, with certain caveats. In line with Granger and Paquot’s phraseological classification, the multi-word character of idioms is interpreted to imply a verb plus at least one more semantic (as opposed to grammatical) element. Semantic compositionality is shown to be a complex concept that should be understood as the overall meaning of an expression being an extension of the combined meanings of its individual lexical constituents. Conventionalisation and unit status prove to be virtually impossible to determine with certainty for expressions in the Hebrew Bible. Researchers should also be aware that there is an inevitable degree of subjectivity involved in the application and interpretation of the idiom characteristics proposed in this study. A preliminary semantic classification of the idioms found in 1 and 2 Samuel is proposed, based on the lexicographical system developed by De Blois (2000) for the Semantic Dictionary of Biblical Hebrew. The results of this study suggest that, with some improvements and adjustments, De Blois’s framework is suitable for classifying and representing Biblical Hebrew idioms. The greatest obstacle in using this system is shown to be the counterintuitive names of a number of categories. A complete alphabetical list of idioms from 1 and 2 Samuel is provided in Appendix A, together with the relevant semantic information for each. A classification of these idioms according to lexical semantic domains is presented and discussed in Chapter 5, while alternative ways of arranging them (viz. by contextual semantic domains, underlying conceptual metaphors, and terms for body parts) are provided in Appendices B to D. This study demonstrates that idioms are semantically motivated (by conceptual metaphor, metonymy, symbolic acts, etc.) although their meaning is semantically noncompositional. It also indicates the need for a more systematic treatment of idioms in Biblical Hebrew lexicons. / AFRIKAANSE OPSOMMING: Hierdie studie poog om idiome in die Hebreeuse Bybel te identifiseer en te klassifiseer. Die volgende noodsaaklike voorwaardes vir idiomatisiteit is geïdentifiseer op grond van ’n oorsig van die literatuur oor idiome in die algemeen en in Bybelse Hebreeus in die besonder: (1) meerwoordigheid, (2) semantiese nie-komposisionaliteit, (3) eenheidstatus, (4) konvensionalisering, (5) ’n werkwoordelike kern en (6) ’n inhoudelike boodskap. Beperkte veranderbaarheid en uniekheid kan ook dui op idiomatisiteit, maar dit word nie as noodsaaklike voorwaardes beskou nie. Gevolglik word idioom gedefinieer as ’n gekonvensionaliseerde, meerwoordige simboliese eenheid met ’n werkwoordelike kern, waarvan die geheelbetekenis ’n semantiese uitbreiding is van die gekombineerde betekenisse van die elemente waaruit dit saamgestel is. Die bogenoemde kriteria is in 1 en 2 Samuel toegepas, en daar is 104 idiome geïdentifiseer. Die resultate dui daarop dat die voorgestelde definisie van idiomatisiteit, met inagneming van sekere voorbehoude, ’n effektiewe hulpmiddel vir die indentifisering van idiome is. In lyn met Granger en Paquot se fraseologiese klassifikasie word daar van die veronderstelling uitgegaan dat die meerwoordigheid van idiome ’n werkwoord plus minstens een ander semantiese (teenoor grammatikale) komponent behels. Daar word aangetoon dat semantiese komposisionaliteit ’n komplekse begrip is en dat dit verstaan moet word as ’n uitbreiding van die kombinasie van die betekenisse van die afsonderlike leksikale elemente waaruit ’n uitdrukking saamgestel is, om ’n geheelbetekenis te vorm. Om die konvensionalisering en eenheidstatus van uitdrukkings in die Hebreeuse Bybel met sekerheid vas te stel, blyk feitlik onmoontlik te wees. Navorsers moet ook daarvan bewus wees dat daar ’n onvermydelike mate van subjektiwiteit betrokke is by die toepassing en verstaan van die idioomkenmerke wat in die huidige studie voorgestel word. ’n Voorlopige semantiese klassifikasie van die idiome wat in 1 en 2 Samuel geïdentifiseer is, word voorgestel, gebaseer op die leksikografiese sisteem wat deur De Blois (2000) vir die Semantic Dictionary of Biblical Hebrew ontwikkel is. Die resultate van hierdie studie doen aan die hand dat De Blois se raamwerk, met ’n paar veranderinge en verbeteringe, geskik is vir die klassifisering en uiteensetting van idiome in Bybelse Hebreeus. Daar word aangetoon dat die grootste hindernis om die genoemde sisteem te gebruik, die teen-intuïtiewe benaminge van ’n aantal kategorieë is. ’n Volledige alfabetiese lys van die idiome uit 1 en 2 Samuel, met toepaslike semantiese inligting by elk, word in Bylae A aangebied. ’n Klassifikasie van hierdie idiome volgens leksikale semantiese domeine word in Hoofstuk 5 voorgehou en bespreek, terwyl alternatiewe indelings (nl. volgens kontekstuele semantiese domeine, onderliggende konsepsuele metafore en terme vir liggaamsdele) in Bylaes B tot D aangebied word. Hierdie studie toon aan dat idiome semanties gemotiveer word (deur konsepsuele metafore, metonimie, simboliese handelinge ens.), alhoewel hulle betekenis niekomposisioneel is. Die behoefte aan ’n meer sistematiese bewerking van idiome in Bybelse Hebreeuse leksikons word ook uitgewys.

Thesis (DLitt (Ancient Studies)) -- University of Stellenbosch, 2004. / The purpose of this study is to investigate the information structure of Biblical Hebrew narrative, and develop accounts of topic and focus in Biblical Hebrew, respectively. Both topic and focus categories have been determined for Biblical Hebrew (cf. chapters 3 and 5), as well as the information structure strategies that these categories can fulfill in discourse. For topic categories, four different categories of information structure topics in Biblical Hebrew have been distinguished. These are 1. Primary topics 2. Secondary topics 3. Tail topics 4. Topic frames In addition, associated with topics are topic contrastiveness as well as deictic orientations or text-world frames. All these categories, when present, are part of the topical framework of a discourse. For focus structure categories, three different types of focus structure in Biblical Hebrew have been distinguished. These are: 1. Predicate focus 2. Sentence focus 3. Argument focus Again, like in the case of topics, contrastiveness is associated with focus structures. The strategies of information structure topics and focus structures in theme developments were distinguished. For topics, the following information structure strategies or functions stand out: 1. Topic continuity 2. Topic promotion 3. Topic shift 4. Topic deictic text-world framing 5. Topic contrasting For focus structures, the following information structure strategies or functions stand out: 1. Commenting on topics 2. Presenting unidentifiable or inactive participants 3. Reporting, that is, event-reporting and state-reporting of out-of-the-blue, unexpected, discourse new events or states. Some reporting re-directs the theme, other reporting, especially that of states, supports the theme. 4. Identifying referents, either as identifying contrastive, unexpected referents or deictic text-world frames, or by announcing theme macrowords. Contrastiveness is a pragmatic overlay in the case of many focus constituents, especially presupposed information that is focused on. In other words, the three focus structures are used in certain strategies: 1. Predicate focus structures are used for commenting in topic-comment articulations. 2. Sentence focus structures are used for presentational sentences, and for themeredirecting and theme-supporting, event-reporting and state-reporting sentences. The word-order is generally marked. 3. Argument focus is used for unexpected, contrastive identification, and for the announcement of theme macrowords. The word-order is marked, similar to sentence focus structures. All the topic and focus categories and their respective information structure strategies have a link with the theme of a discourse. Theme has been defined in this study as the developing and coherent core or thread of a discourse in the mind of the speaker-author and hearerreader, functioning as the prominent macrostructure of the discourse (chapter 7 (7.4.4)). The information structure with its topics and focus structures and its strategies, can be used as a tool to identify and analyse themes. These categories and strategies together are called theme traces when they occur in marked syntactic constructions or in other prominence configurations like relexicalisation, end-weight, and repetition of macrowords. Theme traces are defined with the following wording: A theme trace is a clue in the surface form of a discourse, viewed from the perspective of information structure, that points to the cognitive macrostructure or theme of a text. This clue is in the form of (1) a marked syntactical configuration, be it marked word-order or marked in the sense of explicit and seemingly “redundant”, all signaling some thematic sequencing strategy, or (2) some recurring concept(s) signaling some prominence and coherence (chapter 7 (7.5.4)). By investigating these theme traces, the analyst will have a tool to study themes in discourse. This theme traces tool will assist in the demarcation of the sections in the developing theme of a text by means of a variety of boundary features, and once these thematic units have been established, the study of the topic framework together with the focus content will yield a verifiable understanding of the macrostructure of a text in Biblical Hebrew. Global themes are contrasted with local themes. Global themes occur in the higher-level thematic groupings, like whole narratives and smaller episodes within the narratives. Within the episodes are sub-units like scenes and thematic paragraphs, the smallest thematic unit. In scenes and thematic paragraphs, local themes occur. Between the different thematic units, a variety of theme sequential strategies occur. Theme shifting is a wider information structure strategy that is in operation in discourse. For instance, topic promotion, topic shift, and topic text-world framing are all cases of theme shifting. To study the theme of a narrative discourse from the perspective of the information structure, four steps of a theme-tracing model have been suggested, and applied to Genesis 17.

Thesis (DPhil)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: Though Biblical Hebrew (=BH) is no longer a spoken language, students continue to learn it for the purpose of reading, or at least interacting at a deeper level, with the text of the Hebrew Bible. This suggests that BH shares with any modern language learning course the goal of learning to read. One important part of learning to read is the acquisition of an adequate number of vocabulary items. The purpose of this study is to determine which insights from Second Language Vocabulary Acquisition (=SLVA) research and related fields hold the most promise for a new — and possibly more effective — approach to learning BH vocabulary, to evaluate currently existing BH instructional materials in light of these insights, to develop a new approach based on these insights, and to test aspects of the new approach empirically. Researchers in SLVA have uncovered a number of helpful insights concerning how vocabulary and vocabulary learning should be defined as well as concerning how vocabulary is best learned. On the other hand, BH instructional materials reflect little to no influence from these insights. These materials have continued to define vocabulary narrowly as individual words and continued to conceive of vocabulary learning primarily as pairing form and meaning in contrast to the much more sophisticated definitions found in the SLVA literature. For example, SLVA researchers consider items beyond the word level, such as idioms, to be vocabulary (Moon 1997; Lewis 1993, 1997). BH instructional materials have also failed to include a significant number of beneficial Vocabulary Learning Strategies (=VLSs), while including some VLSs that are either intrinsically problematic or problematic in the ways they are employed. For example, the strategy of learning semantically related items together is common in BH instructional materials, though it has been shown to be problematic in a considerable number of experimental studies (e.g. Nation 2000; Finkbeiner & Nicol 2003; Papathanasiou 2009). Since SLVA research has yet to influence BH instructional materials, a new approach to BH vocabulary learning is warranted. This new approach is based on sound theory concerning what vocabulary is and what it means to learn it, while offering learners as many helpful strategies for learning lexical items as possible. To justify this new approach, a set of experimental studies was run including one longitudinal case study and three larger-scale experiments. This testing was partial in nature since it was only possible to test one variable at a time. The testing revealed a number of important areas for future research into BH vocabulary learning. / AFRIKAANSE OPSOMMING: Alhoewel Bybelse Hebreeus (=BH) nie meer gepraat word nie, hou studente aan om dit aan te leer vir die doel om te lees, of ten minste om op ‘n dieper vlak met die oorspronklike teks van die Hebreeuse Bybel om te gaan. Dit impliseer dat die aanleer van BH net soos met die aanleer van moderne tale, ten doel het om die taal te kan lees. Een belangrike aspek van om te leer lees, is om die woordeskat aan te leer wat vir hierdie doel nodig is. Die doel van hierdie studie is om vas te stel watter insigte, verkry uit Tweede Taal Woordeskat-Aanleer (=TTWA) navorsing en ander verwante studievelde, die meeste belofte inhou vir ‘n nuwe – en moontlik meer effektiewe – benadering tot die leer van BH woordeskat; om huidige BH leermateriaal te evalueer, in lig van hierdie insigte; om ‘n nuwe benadering te ontwikkel gebaseer op hierdie insigte; en om aspekte van die nuwe benadering empiries toets. Navorsers in TTWA het al heelwat insig verkry in hoe woordeskat en die aanleer van woordeskat gedefineer behoort te word, sowel as aangaande die mees effektiewe maniere waarop woordeskat aangeleer kan word. Dit lyk egter of beskikbare BH leermanier niks of baie min by hierdie insigte baatgevind het. Hierdie materiaal handhaaf tipies ‘n baie nou definisie van wat woordeskat is, te wete, individuele woorde. Dit beskou dus die aanleer van woordeskat as die aanleer van hoofsaaklik woordpare met verskillende vorme en betekenisse, in plaas daarvan om die meer gesofistikeerde definisies te gebruik wat in TTWA literatuur gevind word. TTWA navorsers beskou, byvoorbeelde idiome, wat uit meer as een woord kan bestaan, ook as woordskat-eenhede (Moon 1997; Lewis 1993, 1997). BH leermateriaal gebruik selde van die groot getal beskikbare nuttige Woordeskat Leer- Strategieë (=WLS). Daar word eerder dikwels strategieë gebruik wat volgens TTWA navorsing nie baie effektief is nie.’n Goeie voorbeeld in hierdie verband is die strategie om semanties-verwante items saam te leer. Empiriese navorsing het aangetoon dat hierdie strategie sonder twyfel problematies kan wees (bv. Nation 2000; Finkbeiner & Nicol 2003; Papathanasiou 2009). Aangesien TTWA feitelik nog geen beduidende invloed op BH leermateriaal gehad het, is ‘n nuwe benadering tot die aanleer van BH woordeskat waarin TTWA insigte verreken word, geregverdig. Hierdie nuwe benadering is gebaseer op ‘n deeglik begrondige teoriese model aangaande wat woordeskat is, en wat dit beteken om dit te leer. Verder kan geput word uit die skat van nuttige strategieë wat al in TTWS geïdentifiseer is om sodoende aan BH leerder strategieë te bied wat hulleself al bewys het. Om die nuwe benadering empiries te begrond, is ‘n reeks eksperimentele studies geloods. Nie alle aspekte van die nuwe model kon sistematies getoets word nie. Die grondslag vir verdere navorsing is egter gelê.

In 1563, the publication of the Heidelberg Catechism marked the conversion of the Rhineland Palatinate to a stronghold for Reformed religion. Immediately thereafter, however, the Palatinate church experienced a deeply unsettling surge in the popularity of antitrinitarianism. To their Lutheran and Catholic opponents, this development revealed a toxic connection between Reformed theology and the tenets of antitrinitarianism. As early as 1565, for instance, the Catholic Cardinal Stanislaus Hosius argued anonymously that the Reformed principle of sola scriptura was indistinguishable from the biblicism which had led heretics to reject the doctrine of the Trinity on the grounds that it was nowhere explicitly justified in the biblical text. Seven years later, the displaced Italian theologian and Heidelberg professor, Girolamo Zanchi, countered this argument in his De Tribus Elohim (1572). This huge landmark of this early theological crisis in Heidelberg sought to oppose the biblicism of the early antitrinitarians by arguing that the doctrine of the Trinity was explicitly taught within the Hebrew divine names Jehovah and Elohim. The following year De Tribus Elohim received an Imperial Privilege from the Catholic court in Vienna, a distinction virtually unheard of for a Reformed theological text. Zanchi’s argument was then widely promulgated in the marginal notations of the tremendously influential Biblia Sacra of Franciscus Junius and Immanuel Tremellius, and became a staple of refutations of antitrinitarianism thereafter. Yet Zanchi’s confidence that trinitarian theology was contained within the Hebrew of the Old Testament was not shared by many of his own Reformed colleagues. John Calvin’s exegetical works had explicitly rejected this argument; and theologians like David Pareus (Zanchi’s younger colleague in Heidelberg) and the Dutch Hebraist Johannes Drusius preferred a more historical-grammatical reading of the Old Testament and dismissed Zanchi’s reading of the name Elohim despite the danger that this might sacrifice a valuable defence against antitrinitarianism. Complicating the picture further, the Lutheran polemicist Aegidius Hunnius directed Zanchi’s arguments against Calvin in his Calvinus Iudaizans (1593). This variety of responses to Zanchi’s argument demonstrates the diversity of assumptions about the nature of the biblical text within the Reformed church, contradicting the notion that the Reformed world in the age of “confessionalization” was becoming increasingly homogenous or that the works of John Calvin had become the authoritative touchstone of Reformed orthodoxy in this period.

Esta tese trata da obra de Eliezer Lipa Ioffê Nos Passos da Consumpção, Espetáculo em sete atos sobre os dias de Ezequias, rei de Judá, e Acaz, seu pai, aqui traduzida para o português, e de outros textos escritos por ele, tendo como pano de fundo o renascimento da língua hebraica nos séculos XIX e XX. Trata também de elementos biográficos e do desenvolvimento do teatro na língua hebraica. A obra teatral de Ioffê impõe-se como forte crítica às ideias coletivistas, tidas como igualitárias, sintetizadas pelo kibuts, assim como a atitudes discutíveis dos políticos da época, com desdobramentos no presente. Como parte da tendência em Israel de publicações autobiográficas a respeito da vida no kibuts, este trabalho busca expor, num formato diferenciado, através da obra de Ioffê, a desconfiança acerca da aparente igualdade na vida comunitária do kibuts e ao mesmo tempo apresentar elementos sobre a opção de vida individualista oferecida pelo moshav ovdim, criado por Ioffê / This thesis analyses the use of art as an ideological tool in the founding of Israel through the study on Eliezer Lipa Ioffe´s theater play \"In the Footsteps of Consumption, spectacle in seven acts on the days of Hezekiah king of Judah and Akhaz his father and some other texts written by him. This work sets light on the revival of the Hebrew language in the nineteenth and twentieth centuries and also deals with biographical elements and the development of Hebrew Language Theater. Ioffe´s theatrical work translated here to Portuguese imposes itself as a strong criticism against collectivist ideas, wich are considered egalitarian, synthesized in the kibutz life, as well as against controversial political attitudes of the time, with repercussions in the present. As part of the Israeli current trend of autobiographical publications about kibutz life, this work seeks to expose in a different format, through the work of Ioffe, the mistrust about the apparent equality in the kibutz community life, and on the same time present an \"individualistic\" life option offered by Moshav Ovdim, created by Ioffe

This study examines the beliefs of foreign language teachers regarding the relative positions of native and nonnative speakers in foreign and second language education. In particular, I am concerned with the idealization of the native speaker in this context and the foreign language anxiety that may occur in nonnative speaker language teachers if they internalize this idealization. I collected data from 29 college-level Arabic and Hebrew teachers using four methods: (1) a questionnaire on their background and beliefs regarding native and nonnative speaker language teachers, (2) a version of the Teacher Foreign Language Anxiety Scale (Horwitz, 2007), (3) a one-on-one interview, and (4) class observation. By and large, study participants believed that native speakers, because of their nativity, have reached higher levels of linguistic and cultural proficiency with relative ease, and as a result are more readily granted credibility as teachers of their native language. Participants believed that nonnative speakers are more empathetic and understanding of their students' problems because of their own experience and efforts as students of the language. With regard to foreign language anxiety, the main sources of anxiety among the nonnative speaker participants were the fear of making mistakes (and losing credibility as a result), of not having the authority to speak on cultural issues, of not being hired when competing with native speakers, and of addressing professional audiences. Native speakers feared that they cannot anticipate or understand as easily as nonnative speaker teachers the difficulties their students have in learning their language, because they cannot relate to their experiences in the same way. Neither group, however, reported feeling particularly anxious overall. I argue that anxiety was minimal for both groups because of specific steps that participants have taken to overcome the perceived disadvantages of their group and thereby bolster their confidence. Participants reported gaining confidence through some combination of the following factors: (1) gaining experience and education, (2) improving their linguistic and cultural proficiency, (3) presenting the persona of a credible language teacher through extra preparation and language choices, (4) receiving external validation, and (5) realizing that everyone can learn from and teach others. / text

Conselho Nacional de Desenvolvimento Científico e Tecnológico / Esta pesquisa faz um mapeamento completo das ocorrências de צלם [tsélem] na Bíblia Hebraica buscando trazer contribuições para a produção de verbetes do Semantic Dictionary of Biblical Hebrew. O presente estudo insere-se nesse projeto maior dedicando-se assim ao estudo em profundidade de um lexema do hebraico bíblico. / This research is a complete mapping of occurrences of צלם [tsélem] in the Hebrew Bible seeking to bring contributions to the production of articles in the Semantic Dictionary of Biblical Hebrew. This study fits into a larger project devoted to an in depth study of a biblical Hebrew lexeme.

Esta tese trata da obra de Eliezer Lipa Ioffê Nos Passos da Consumpção, Espetáculo em sete atos sobre os dias de Ezequias, rei de Judá, e Acaz, seu pai, aqui traduzida para o português, e de outros textos escritos por ele, tendo como pano de fundo o renascimento da língua hebraica nos séculos XIX e XX. Trata também de elementos biográficos e do desenvolvimento do teatro na língua hebraica. A obra teatral de Ioffê impõe-se como forte crítica às ideias coletivistas, tidas como igualitárias, sintetizadas pelo kibuts, assim como a atitudes discutíveis dos políticos da época, com desdobramentos no presente. Como parte da tendência em Israel de publicações autobiográficas a respeito da vida no kibuts, este trabalho busca expor, num formato diferenciado, através da obra de Ioffê, a desconfiança acerca da aparente igualdade na vida comunitária do kibuts e ao mesmo tempo apresentar elementos sobre a opção de vida individualista oferecida pelo moshav ovdim, criado por Ioffê / This thesis analyses the use of art as an ideological tool in the founding of Israel through the study on Eliezer Lipa Ioffe´s theater play \"In the Footsteps of Consumption, spectacle in seven acts on the days of Hezekiah king of Judah and Akhaz his father and some other texts written by him. This work sets light on the revival of the Hebrew language in the nineteenth and twentieth centuries and also deals with biographical elements and the development of Hebrew Language Theater. Ioffe´s theatrical work translated here to Portuguese imposes itself as a strong criticism against collectivist ideas, wich are considered egalitarian, synthesized in the kibutz life, as well as against controversial political attitudes of the time, with repercussions in the present. As part of the Israeli current trend of autobiographical publications about kibutz life, this work seeks to expose in a different format, through the work of Ioffe, the mistrust about the apparent equality in the kibutz community life, and on the same time present an \"individualistic\" life option offered by Moshav Ovdim, created by Ioffe

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