In recent decades, the field of Biblical Hebrew philology and linguistics has been witness to a growing interest in the diverse traditions of Biblical Hebrew. Indeed, while there is a tendency for many students and scholars to conceive of Biblical Hebrew as equivalent with the Tiberian pointing of the Leningrad Codex as it appears in Biblia Hebraica Stuttgartensia (BHS), there are many other important reading traditions attested throughout history. Origen's Secunda reflects a late Roman reading tradition of Biblical Hebrew transcribed into Greek letters. Occasional transcriptions of Biblical Hebrew into Latin letters in Jerome's commentaries similarly reflect a reading tradition from early Byzantine Palestine. In the medieval period, alongside Tiberian Hebrew we also find the Babylonian tradition and the Palestinian tradition. The modern oral reading tradition of the Samaritan community also likely has roots in the Second Temple period. Aside from these primary attestations of the reading traditions, there are a whole host of other modern reading traditions of Biblical Hebrew, from Ashkenazi, to Sephardi, and Yemenite. Despite the rich diversity of traditions of Biblical Hebrew at our fingertips, the linguistic relationship between them has never been mapped out. In this book, then, the phyla-and-waves methodology, which has been used for Semitic language classification, is used to map out the relationship between the main reading traditions of Biblical Hebrew throughout history.

In recent decades, the field of Biblical Hebrew philology and linguistics has been witness to a growing interest in the diverse traditions of Biblical Hebrew. Indeed, while there is a tendency for many students and scholars to conceive of Biblical Hebrew as equivalent with the Tiberian pointing of the Leningrad Codex as it appears in Biblia Hebraica Stuttgartensia (BHS), there are many other important reading traditions attested throughout history. Origen’s Secunda reflects a late Roman reading tradition of Biblical Hebrew transcribed into Greek letters. Occasional transcriptions of Biblical Hebrew into Latin letters in Jerome’s commentaries similarly reflect a reading tradition from early Byzantine Palestine. In the medieval period, alongside Tiberian Hebrew we also find the Babylonian tradition and the Palestinian tradition. The modern oral reading tradition of the Samaritan community also likely has roots in the Second Temple period. Aside from these primary attestations of the reading traditions, there are a whole host of other modern reading traditions of Biblical Hebrew, from Ashkenazi, to Sephardi, and Yemenite. Despite the rich diversity of traditions of Biblical Hebrew at our fingertips, the linguistic relationship between them has never been mapped out. In this book, then, the phyla-and-waves methodology, which has been used for Semitic language classification, is used to map out the relationship between the main reading traditions of Biblical Hebrew throughout history.

This volume brings together papers relating to the pronunciation of Semitic languages and the representation of their pronunciation in written form. The papers focus on sources representative of a period that stretches from late antiquity until the Middle Ages. A large proportion of them concern reading traditions of Biblical Hebrew, especially the vocalisation notation systems used to represent them. Also discussed are orthography and the written representation of prosody. Beyond Biblical Hebrew, there are studies concerning Punic, Biblical Aramaic, Syriac, and Arabic, as well as post-biblical traditions of Hebrew such as piyyuṭ and medieval Hebrew poetry. There were many parallels and interactions between these various language traditions and the volume demonstrates that important insights can be gained from such a wide range of perspectives across different historical periods.

This book surveys the current landscape of Old Testament studies, offering readers a concise guide to contemporary academic discussions. Bringing together a diverse group of experts, it provides an informed introduction to the many fields of Old Testament research by recognized scholars, presents basic questions in each subfield, surveys the primary methods of answering these questions, engages prominent solutions, and evaluates relevant and up-to-date resources. It is an extensive guide to current research and an ideal supplemental textbook for a variety of courses on the Old Testament. Contributors include Samuel Boyd, Mark Brett, Aubrey Buster, M. Daniel Carroll R., Stephen Chapman, Stephen L. Cook, Matthew Coomber, Katherine Davis, Katharine Dell, Stephen Dempster, Christopher J. Fresch, Diedre Fulton, Rachelle Gilmour, Jamie Grant, H. H. Hardy II, Ralph Hawkins, Richard S. Hess, John W. Hilber, Brad E. Kelle, Will Kynes, David Lamb, Bo Lim, Drew Longacre, Tremper Longman III, Sandra Richter, Ken Ristau, Jordan Ryan, Cynthia Shafer-Elliott, Jason M. Silverman, Brent A. Strawn, C. A. Strine, Heath Thomas, Daniel Timmer, and Eric J. Tully.

This volume is the result of the 2021 session of the Linguistics and the Biblical Text research group of the Institute for Biblical Research, which addresses the history, relevance, and prospects of broad theoretical linguistic frameworks in the field of biblical studies. Cognitive Linguistics, Functional Grammar, generative linguistics, historical linguistics, complexity theory, and computational analysis are each allotted a chapter, outlining the key theoretical commitments of each approach, their major concepts and/or methods, and their important contributions to contemporary study of the biblical text. As academic disciplines and academic publishing proliferate and become more complex in a digital and global context, synthesising volumes such as this one have taken on new importance for both specialists and generalists alike. That is particularly the case in interdisciplinary areas of research. This volume therefore sets out to make linguistic theory clearer and more accessible to biblical scholars in particular, not only by careful explanation but also by specific illustration, drawing upon ancient Hebrew, Aramaic, and Greek languages within the Christian biblical corpus. The volume assists the reader in distinguishing the separate assumptions and scope of study for the separate theories, recognising methods of approach that can be applied to any of the theories, and the role of an umbrella theory to enable all the others to fruitfully interact. The bibliographies provided are structured for the non-specialist, noting handbooks, companions, and glossaries, general introductions, and foundational texts. In so doing, this volume presents not only a fully up-to-date cross-section of linguistic research in biblical scholarship but also an explicit path into the field, while highlighting important avenues for continued investigation and collaboration.

As a discipline, the study of Biblical Hebrew grammar began largely among Arabic-speaking Jews of the Middle Ages, particularly in the ʿAbbasid period (750–1258 CE). Indeed, it has long been acknowledged by scholars that the Hebrew grammatical tradition, in many ways, grew up out of and alongside the Arabic grammatical tradition. Many concepts present in Hebrew grammar have their origins in the writings of Arabic grammarians of the ʿAbbasid period. And yet, as recent linguistic and anthropological work has shown, setting down ‘the grammar’ of a language can be as much an ideological or political activity as an academic one. In addition to the language itself, speech communities also share beliefs and attitudes about that language—what linguistic anthropologists would term a ‘language ideology’. Language ideology can have a dramatic impact on what forms of the language one regards as acceptable and what sort of rules one imposes on and through their description of the language. Nevertheless, while much work has been done on the interface between Hebrew and Arabic grammar and literature in the Middle Ages, interface of their respective language ideologies has yet to be treated theoretically or systematically. In the present book, then, we survey six specific characteristics of a ‘standard language ideology’ that appear in both the writings of the Hebrew grammarians who wrote in Judeo-Arabic and the Arabic grammarians during the ʿAbbasid period. Such striking lines of linguistic-ideological similarity suggest that it may not have been only grammatical concepts or literary genres that the medieval Hebrew grammarians inherited from the Arabic grammatical tradition, but a way of thinking about language as well.

Textual practices in pre-modern societies cover a great range of representations, from the literary to the pictorial. Among the most intriguing are synopses and lists. While lists provide a complete enumeration of ideas, people, events, or terms, synopses juxtapose one against the other. To understand how they were planned, produced, and consumed, is to gain insight into the practices of what one can call management of knowledge in a time before our own. The present volume is the product of two workshops held in 2019 and 2021 as part of the research focus Textual Practices in the Pre-Modern World: Texts and Ideas between Aksum, Constantinople, and Baghdad, which was generously supported and funded by the Centre for Advanced Study (CAS) at Ludwig-Maximilians-Universität (LMU), Munich. Aiming to understand how synopses and lists function in the literatures of the great intellectual traditions of late antiquity—the ancient Near East, ancient philosophy, and the three monotheistic religions Judaism, Christianity, and Islam—the volume offers a historical and transcultural perspective on synopses and lists, highlighting the centrality of these textual practices to allow storing, retrieving, selecting, and organising this knowledge. Both make deliberate – yet not always explicit – choices as to what is included and excluded, thereby creating lasting hierarchies and canons.