Temporal and Spatial Colonization: Revisiting the Liberative Aspect of “Rest”

The present study tackled the effect of ideology on the translators’ work, which may intensify when they have a different religion or culture. It was located within the framework of political discourse in the field of Translation Studies. It aimed at analyzing both political discourse and its translation from a critical discourse analysis perspective. The study at hand analyzed both political discourse and its translation, taking into account Fairclough’s perspective of discourse analysis as a linguistic analysis and texts from contexts in which discourse is produced. Moreover, the study analyzed political discourse from Van Dijk’s perspective of critical discourse analysis to find implied meaning either in discourse or in its translation and the translator’s intervention in the translation process. It highlighted the power existing in the political discourse by stating that it is loaded with ideology and by proving that translation is considered to be a production of a new discourse and a social, political, and cultural act. The study adopted a qualitative approach based on the use of the Critical Discourse Analysis approach adopted by Fairclough (1989) and the notion of interpretation. Working within the framework of this approach, the study revealed that many translation strategies were used to achieve functional equivalence. By using some strategies such as deletion, explicitation, addition, and literal translation, the study concluded that translations did not fulfil the semantic and contextual criteria of the “fidelity rule” and the “coherence rule’. The study also showed that the use of techniques and selection of excerpts to be translated played an important role in monitoring the target culture audience in the sense that translators affect the translation process by producing their own ideology.

Literary Forms/Techniques & Methods of Study Jaime A. Banister, WF Walter A. Vogels, Francis M. Macatangay, and Christopher T. Begg 1442. Edward L. Greenstein, "Fugitive Hero Narrative Pattern in Mesopotamia," Worship, Women, and War, 17-35 [see #2002]. G. proposes his own theory regarding the structure of the "fugitive hero narrative" (FHN) (i.e., someone is exiled or otherwise spends time away from home, often facing danger, and returns home as a hero) motif in ANE texts. According to G., there are fourteen elements to the FHN, though some of these are optional. Extra-biblical examples include Sinuhe (Egypt), Idrimi (North Syria), Hattushili III (Hatti), Esarhaddon (Assyria), and Nabonidus (Babylon); G. focuses on the latter two instances. Biblical passages exemplifying the pattern include Jacob, Joseph, Moses, David, and the story of Israel's beginnings (Canaan to Egypt and back to Canaan), though G. notes that the pattern is also found in a more limited form in a few other biblical passages (i.e., the stories of Hagar, Gideon, Jephthah, Absalom, Jeroboam ben Nabat, Hadad the Edomite, and Joash).—J.A.B. 1443. Marie-Françoise Maincent-Hanquez, "La Bible et les femmes: Les Américaines aux avant-postes de la théologie féministe," MScRel 73 (2016) 93-110. The New World where the Pilgrim Fathers settled granted the Bible a special status from the very beginning. Elizabeth Cady Stanton was the first American woman to publish a critical book on the Bible entitled The Woman's Bible (1895–1898). Since then, in the United States, feminist theologians have continued to analyze and discuss the biblical material. Their theological reflections inspired women far beyond America. Still women's contexts and experiences have become so diversified that the fundamental original premises of feminist theology have been challenged from the side of multiple, evolutive, extended, and sometimes contradictory theological tendencies. However, rather than being seen as signs of weakness, these developments should be welcomed as proofs of feminism's ongoing vitality and energy. [Adapted from published abstract—W.V.] 1444. Saul M. Olyan, "Ritual Inversion in Biblical Representations of Punitive Rites," Worship, Women, and War, 135-43 [see #2002]. O. investigates three major motifs of ritual inversion in their relation to punitive rites in the Hebrew Bible. The first motif involves exhumation and how this treats human remains in a manner designed to reverse the funeral or burial rites which preserved the body. The second motif is that of imposing upon one's enemy humiliating depilation that if it were voluntarily done to oneself would be viewed as acts of mourning and/or humility. The third motif of ritual inversion is that of forcing Nazirites to break their vows by making them drink wine.—J.A.B. [End Page 480] 1445. Frank H. Polak, "Whodunit? Implicit Subject, Discourse Structure, and Pragmatics in the Hebrew and Greek Bibles," From Author to Copyist, 223-47 [see #2021]. P. discusses the phenomenon of the implicit subject of the given verb in the Hebrew Bible. The mention or non-mention of the subject in such biblical narratives as 2 Sam 13:24-27; Gen 25:29-34; 1 Kgs 21:4-7; Judg 3:20-25; and 2 Sam 2:20-23 is related to such literary phenomena as highlighting, discourse structure, the pragmatics of the action sequence and the presentation of the character (i.e., that character's success or failure in the spoken interaction and the way a character views him/herself). In other versions, such as in the DSS and the LXX, there is a preference for clarity over the pragmatics of the Hebrew text.—F.M.M. 1446. Matthieu Richelle, "Des yeux pour voir, des oreilles pour entendre … Comparison entre un motif biblique et un formule mésopotamienne," ZAW 124 (2012) 103-6. R.'s note compares the motif of blindness and deafness in biblical texts (esp. Isaiah) with an Akkadian formula that appears in Assyrian prayers and Babylonian oracles. [Adapted from published abstract—C.T.B.] 1447. Nili Shupak, "Weighing in the Scales: How an Egyptian Concept Made its Way into Biblical and Postbiblical Literature," From Author...

REVIEWS LINGUISTICS AND BIBLICAL HEBREW. Walter R. Bodine, ed. Pp. x + 323. Winona Lake, IN: Eisenbrauns, 1992. Cloth, $34.50. The premise of this volume is that analyses of the language of the Bible ought to be "commensurate with those advanced for comparable phenomena in other languages, and they must be subject to the same standards of evaluation" (p. 191). Because linguistic facts fonn a language system, "it is illegitimate to analyze any piece of data independently of the systems of which it constitutes an element" (p. 206). Philologists, however, have often failed to incorporate the insights of modem linguistics in their research on the biblical text because of the predisposition of linguistics to a synchronic analysis of spoken language and the inherently diachronic nature of the biblical data. This volume attempts to introduce the discipline of linguistics to philologists and to illustrate the validity and utility of linguistics for a description and elucidation of the language of the biblical text (p. 2). It is, perhaps, most important for biblical scholars to consider the plethora of factors apart from questions of textual transmission which contribute to linguistic variation within the text: phonological conditioning (including the selective application or non-application of phonological rules), morphophonemic processes, diachronic change, regional dialects, and discourse strategies. Following the editor's brief introduction to "The Study of Linguistics and Biblical Hebrew" (pp. 1-5), the volume is structured along the lines of the major divisions of linguistics, with sections on phonology, morphology, syntax, semantics, discourse analysis, historicaVcomparative linguistics, and graphemics. The initial essay in each section introduces the linguistic field to scholars of Biblical Hebrew; the following essay illustrates the application of that linguistic field to Biblical Hebrew. Most of the essays in the volume were delivered during 1983-1987 at the Linguistics and Biblical Hebrew unit of the annual Society of Biblical Literature meetings and are published without substantial revision. A basic bibliography is included, which covers the linguistic analysis of Biblical Hebrew in each of the linguistic fields discussed in the volume with additional sections covering poetry and translation. The volume concludes with extensive indices of authorities and biblical citations. The first (and most extensive) section treats phonology in its two main branches: descriptive phonology and generative phonology. Although these Hebrew Studies 36 (1995) 124 Reviews are historically the major branches of phonology and thus foundational for the linguistic study of sound systems, philologists would have benefited from an additional essay surveying the full range of phonological theory and including, in particular, autosegmental phonology. Devens' essay ("What Descriptive Phonologists Do: One Approach to the Study of Language, with Particular Attention to Biblical Hebrew," (pp. 7-16) introduces the terminology, methodology, and goals of descriptive phonology, with particular attention to the problem of phonetic and phonemic interpretation of the masoretic text. Revell presents a fme example of descriptive phonology in "The Development of SegOi in an Open Syllable as a Reflex of *a: An Exercise in Descriptive Phonology" (pp. 1728 ), in which he argues that the three reflexes of *a in open syllables (parall, segOi , and qame$) represent stages in a single process of development which was conditioned by the total phonological environment and not just the following sound (p. 26). In "An Introduction to a Generative Phonology of Biblical Hebrew" (pp. 29-40) Greenstein clearly presents the theoretical underpinnings of the generative method with Biblical Hebrew examples. He interacts with some of the particular problems inherent in a generative approach to Biblical Hebrew (especially the question of masoretic vocalization and its relationship to a spoken language) and illustrates the value of an abstract analysis. Enos explores these problems with respect to the guttural consonants in "Phonological Considerations in the Study of Hebrew Phonetics: An Introductory Discussion" (pp. 41-47). Garr's essay, "The Linguistic Study of Morphology" (pp. 49-64), provides a classic introduction to morphology and morphophonemics with copious Biblical Hebrew examples. Rendsburg compiles examples of morphological variation within the text to differentiate sociolinguistic communities in "Morphological Evidence for Regional Dialects in Ancient Hebrew" (pp. 65-88). These two fine articles could have been in separate sections: Garr's essay followed by a study of a discrete morphological problem and Rendsburg's...

The Genesis story in the Hebrew Bible, with its account of a beautiful garden forfeited by a descent into sin and violence, is often taken as the paradigmatic narrative of creation for Christianity. This chapter explores three theoretical accounts of violence that have been offered in relation to religion, with specific reference to the question of how that violence could be transformed. What is the relationship between creativity and violence? How does newness enter the world, the newness that is needed if there is to be transformation of the violence of the present world order? This chapter discovers in biblical narratives of new creation a source for envisioning divine and human creativity as an erotic overflow arising from a “passion for transformation”, a position that explicitly resists current theoretical tendencies—for example, that of René Girard—to understand violence as inherent to creativity as well as desire. The chapter returns to a critical consideration of the ambivalent relation of eros to pain, suffering, and loss.

Noonan received his Ph.D. from Hebrew Union College under Stephen A. Kaufman and currently is Professor of Old Testament at Columbia Biblical Seminary in Columbia, South Carolina. Given his interests in grammar and linguistics, he is well qualified to write this excellent overview of the past 50 years of scholarship concerning these specific issues in biblical Hebrew and Aramaic. It warms my heart to see that it is dedicated to students learning these languages (p. 21), especially at a time when seminaries are cutting back on the number of hours dedicated to them. Noonan effectively communicates throughout the book his passion for teaching biblical Hebrew and Aramaic, and his desire that students learn them well (see also the quotation of J. Gresham Machen, p. 25).The title suggests it is to be a companion to Advances in the Study of Greek by Constantine R. Campbell (2015). However, a better title would probably be “The Current State of Biblical Hebrew and Biblical Aramaic Studies,” since even Noonan admits that the works of some scholars mentioned are not truly advances—only time and more research will tell if some of the other issues covered in the book are truly advances. For those areas of biblical Hebrew and biblical Aramaic that have much less certainty than their counterparts in biblical Greek (i.e., some forms of verbal aspect are still debated), it would have been helpful to note where these uncertainties lie. I would also have liked to have seen some discussion of the verbal systems (especially on tense, aspect, and mood) from other Semitic languages, since they seem to be the basis for similarities in these areas in the biblical Hebrew and biblical Aramaic verbal systems. Also it would be worthwhile also to note the weaknesses and even pitfalls in the use of linguistic typology.The book first presents areas of linguistics and linguistic theories that serve as the foundation for many of the discussions later in the book. The short history of biblical Hebrew and Aramaic studies, while brief, could have been more specifically shaped to provide readers with a better foundation to help more accurately situate the advances in the areas discussed. The main core of the book covers areas of: (1) lexicology and lexicography; (2) the verbal system; (3) tense, aspect, and mood; (4) discourse analysis; (5) word order; (6) register, dialect, style-shifting, and code-shifting; (7) dating biblical Hebrew and biblical Aramaic; and (8) teaching and learning the biblical languages. This book covers certain areas that are somewhat more specific to biblical Hebrew and biblical Aramaic than its Greek counterpart.Each chapter focuses on one aspect of modern linguistic theory, providing various scholars’ views on the topic. Generally, each scholar’s work is presented descriptively with little commentary, so that it often reads like a “history of interpretation” as found in a dissertation. However, a more integrative approach between the view of the scholars may have been more helpful in light of the fact that it is dedicated to students of biblical Hebrew and Aramaic, many of whom would be introduced to these topics for the very first time. But to be fair, Noonan does provide a summary at the end of each chapter in which he gives some explanation as to the advantages of certain views, and ways forward for further research. He also provides a good bibliography at the end of each chapter, in addition to the final bibliography, which is 43 pages long.Some helpful changes in future editions could include: (1) a glossary, since many readers may not be familiar with the terminology and since not all scholars agree on the definitions of specific terms; (2) research on the biblical Hebrew and biblical Aramaic verbal systems prior to 1980 in order to give a context for the debates around these verbal systems; (3) more of the arguments concerning the verbal systems between Joosten and Cook (that is, there is little doubt that Noonan favors Cook’s view, but a fuller explanation of the disagreements between them may help the reader understand why Noonan prefers Cook’s perspectives); and (4) more examples from biblical Hebrew and Aramaic (surprisingly little is included in the book, but choice examples from the Hebrew and Aramaic texts would be very beneficial).When one covers such a breadth of scholarship, it is almost certain that people will not be totally satisfied with the areas developed or the depth in each area. However, despite its few drawbacks, the book is highly useful in that many of its topics are touched on only briefly, if at all, in Hebrew and Aramaic grammar classes but are foundational to good exegesis. Noonan provides an excellent overview and a wealth of helpful information on these topics. Especially useful to teacher and student alike are the discussions on word order and teaching biblical languages.

Scott N. Callaham. <i>Biblical Aramaic for Biblical Interpreters: A Parallel Hebrew-Aramaic Handbook</i>

This chapter provides a survey of the chief metaphors associated with kingship within the Hebrew Bible and demonstrates their interweaving in Hebrew Bible passages. The purpose is to establish a foundation for further interpretation of the use of related metaphors within the Fourth Gospel. The chapter argues that within the Hebrew Bible four major conceptions of human and Divine kingship arise. First, the human king is the instrument of King Yahweh. Second, the ideal human king reflects the character of the Divine King. Third, Yahweh's kingship overturns all other competing powers and prevails over all other claims to authority. Finally, Yahweh's kingship necessitates a response. Each of these themes are developed in different ways across the Hebrew Bible corpus with different degrees of emphasis on any given theme. A section examines the blending of metaphors in several key texts that play a role in depicting kingship in the Hebrew Bible. Keywords:Fourth Gospel; God; Hebrew Bible; King Yahweh; kingship metaphors

Reviewed by: Performing Masculinity in the Hebrew Bible by Milena Kirova Andrew Montanaro milena kirova, Performing Masculinity in the Hebrew Bible (HBM 91; Sheffield: Sheffield Phoenix, 2020). Pp. xiii + 218. $85. An English rewrite of her two-volume Bulgarian work (2011 and 2017), Performing Masculinity brings Milena Kirova's keen literary criticism to bear on a wide range of biblical passages relevant to masculinity as conceived by the ancient authors. K. presents a perceptive commentary on a unique set of underexamined aspects of masculinity in the Hebrew Bible, including men's roles as shepherds, bandits, and builders. K. provides a valuable contribution to both masculinity studies and biblical studies. This volume comprises nine essays and an epilogue. Kirova employs an important methodological maneuver whereby she resists imposing categories employed by post/modern social sciences onto ancient perspectives without careful consideration. In this regard, her chapter on weeping (see below) can be seen as the most important since in it K. explicates her nuanced critique of the use of masculinity studies. K. makes the commonsense observation that males in hegemonic roles throughout the Hebrew Bible vary from one another in that they are celebrated for contradictory traits. She states, "[I]n the world of the Hebrew Bible we should better talk of hegemonic masculinities, rather than of a hegemonic masculinity, the way Raewyn Connell [Masculinities (2nd ed.; Berkeley: University of California Press, 2005), 76–77]) does in her attempt to define the new general situation in the postmodern world. . . . [B]iblical masculinity is a category much wider and inherently variable in a way that is unfamiliar to the modern Western world" (p. 150). She notes that pairs of conflicting traits (cruelty and mercy, honesty and trickery) are commonly seen as hegemonic "because biblical men, heroic or not, powerful or weak, have come into being after 'the image and likeness' of God. God and not man is the allencompassing matrix of human being" (p. 163; emphasis original). Kirova frequently returns to her premise that God is the ultimate male before whom all other distinctions among humans—including gender distinctions—become relativized. Important for this methodology and its application is a detailed examination of hegemonic masculinity as it exists in God; however, such an examination is absent from this study. Nevertheless, K.'s analyses will aid anyone interested in this work to engage more fully with the question of God's masculinity. The above premises and methodological concerns are demonstrated throughout the volume in relation to various topics, and in this way the reader gets a sense of K.'s method [End Page 115] in practice as she explores subjects such as the imago dei and bodily perfection, which make the Hebrew man like God (chaps. 1 and 2); humiliation and the "etiquette of unwillingness to become king," which are explained not as lapses in hegemonic masculinity but as necessary rituals for becoming king (chap. 3); and circumcision, such as in the Shechem massacre in Genesis 34, which, after explicating the "ass" theme, K. argues would have been part of an amusing story for the ancients—"the ethical aspect that causes shock to the modern reader simply did not exist" (p. 67; chap. 4). Further, K. explores the role of shepherds, drawing a trajectory ending in apocalyptic texts where God is shepherd (chap. 5). She argues that this results in a collapsing of gender distinctions: "The small differences between worldly men and worldly women are assimilated into the vast difference between man and God" (p. 121). Here the meekness and care of human shepherds make them more like God (and thus closer to the hegemonic). Next, K. examines David's bandit years against similar bandit-kings in Judges, and she argues that, through fairness and generosity, David transcends the category of bandit to become worthy of being king (chap. 6). In chap. 7, she focuses on the theme of weeping both as a manipulative act to elicit a response (particularly from God) and also as an expression of kindness, an attribute of God. She perceptively observes that, far from emasculating men, weeping can be an expression of an attribute that makes men more like God. Kirova further treats men in the role of...

Hebrew belongs to the family of Semitic languages, which is part of the larger family of Afroasiatic languages. It spans more than three millennia, paralleling the history of the Jewish people—first in the Land of Israel, then in the Diaspora, and again in the Land of Israel and the State of Israel. It is customary to divide the language into the following four historical periods: Biblical Hebrew, Rabbinic Hebrew (also known as Mishnaic Hebrew), Medieval Hebrew, and Modern Hebrew (alternatively referred to as Contemporary Hebrew, Israeli Hebrew, or even simply Israeli). Two further divisions should also be noted: Hebrew of the Second Temple period, and oral traditions of Hebrew. Biblical Hebrew in its narrow sense (c. 1000–530 bce) is attested mainly in the pre-exilic books of the Hebrew Bible. Hebrew in the Second Temple period (530 bce–70 ce) is a transient stage between Biblical Hebrew and Rabbinic Hebrew; the post-exilic books of the Hebrew Bible and the Dead Sea Scrolls are its main corpora. Rabbinic Hebrew (70–c. 500 ce) is further divided, according to whether it was still spoken or not, into Tannaitic Hebrew or Rabbinic Hebrew I (70–c. 200 ce), which is the language of the Mishna, and Amoraic Hebrew or Rabbinic Hebrew II (c. 200–500 ce), which is the language of the Hebrew part of the Palestinian and Babylonian Talmuds. Medieval Hebrew (c. 500–c. 1850) includes various works of poetry and prose produced in major Jewish communities. Oral traditions of Hebrew refer to recitations of the Hebrew Bible and the Mishna in traditional Jewish communities after Biblical Hebrew and Rabbinic Hebrew ceased to be spoken; these traditions are still preserved among certain circles. Modern Hebrew in its narrow sense (c. 1850 to the present) is a planned and unplanned amalgam of the earlier phases of Hebrew (as well as Jewish Aramaic), with a heavy grammatical and lexical influence from Yiddish, Russian, etc. It now fulfills all the social functions of a modern society, both in speech and in writing as well as online. It is also an important lingua franca of Hebrew linguistics (and many other areas of Jewish studies). In each of these divisions of Hebrew, as well as in the first group of sections (dealing with the language in general), selected important works in the following areas are mentioned, where relevant: encyclopedia, introductory works, dictionaries, bibliographies, journals, collected works, history, writing system, language “revival,” grammar in general, (articulatory) phonetics, phonology, morphology, syntax, semantics, pragmatics, discourse analysis, (meta-)lexicography, onomastics, sociolinguistics, psycholinguistics, and the spoken language.

In this article, the debate on passenger name records (PNRs) in European politics will be perceived from a discourse analytical perspective. After the 9/11 attacks, the US government required PNR from aircraft passengers travelling from or to the USA. This, and the negotiations of the European Commission with the USA, led to heated debates in the European political arena. The PNR debate was pursued as part of a broader privacy and security discourse which shifted significantly over the past decade. In order to understand the PNR debate and the assigning of meaning to key political notions such as privacy and security, discourse analysis can be applied. Specific discourse characteristics and techniques – such as the use of metaphors, framing and exclusion – influence the content and outcome of discourses. By reviewing the characteristics of and techniques used in the PNR discourse, this article unveils values and beliefs of European politicians underlying the discourse.

The purpose of this chapter is to see what light is cast on the meaning of chapters 17-19 of 1 Enoch, by its use of scripture. In chapters 17-19 there are no explicit quotations from the Hebrew Bible, but it is not hard to recognise numerous allusions to passages in the Hebrew Bible and numerous parallel passages, and the commentaries are full of such references. There seems to be a sufficient volume of evidence in 1 Enoch 17-19 to justify an enquiry into its use of scripture. 1 Enoch 17-19 gives an account of Enochs first journey through the cosmos and reaches its climax in the description of the mountain that reached to heaven, like the throne of God (18:8), and of the prison for the stars that transgressed the Lords command and for the angels who were promiscuous with the women (18:12-19:2).Keywords: 1 Enoch; Hebrew Bible; Scripture

This is the first textbook written for the purpose of teaching biblical Hebrew to college-level students who already know some modern, Israeli Hebrew. Marc Brettler provides a clear, comprehensive book with numerous well-constructed exercises to help students either make the transition from modern Israeli Hebrew to biblical Hebrew or deepen their understanding of biblical Hebrew. The book is also ideal for individuals who might like to study independently, and for serious Jewish adult-education programmes. Biblical Hebrew for Students of Modern Israeli Hebrew is unique in its emphasis on phonology, based on the conviction that a strong grounding in phonology makes it possible to learn biblical Hebrew grammar in a much more systematic fashion. This method also allows verbal conjugations to be taught much more quickly and systematically. Although the text is not inductive, it uses authentic biblical texts throughout to illustrate fundamental points, and it contains many biblical texts in the exercises. Students progressing through the book will quickly be encouraged by a sense of accomplishment as they encounter and understand well-known biblical passages.

Investigating readability of texts for use in teaching reading becomes crucial as teachers should adjust the readability of the texts to suit the level of students’ reading skill. If the students learn the inappropriate level of readability of reading texts, it might decrease the success of teaching reading or even the learning of reading might be absent . This paper is aimed at investigating how to analyze readability of the texts in the perspective of discourse analysis; thus, English teachers can choose and apply the appropriate texts as the teaching materials for their students. The objects of this study are three different texts about butterflies taken from three different sources. The study employed descriptive qualitative with concerning the all aspects of the texts which contribute to the readabilities of the texts using Gerot and Wignell (1995) and Eggins’ (2004) theories. Based on the result, there are three central elements of the texts which substantially contribute to the texts’ readabilities such as technical terms, noun phrases, and finiteness. Finally, it is suggested that the teachers analyze the three elements of texts as the consideration in adjusting the texts’ level of readabilities with the students’ level of reading skills.

A rapidly changing postmodern working world demands revised conceptualisations of the self. Recent scholarship in discourse analysis invites an investigation into how selves are constructed and fabricated within a complex matrix of social discourses, and how this may impact on the field of career counselling and development. This paper examines the self in career counselling and development from a Foucauldian discourse analysis perspective in terms of the self's situatedness in history, narrative and power. In addition, counselling implications within a discourse analysis perspective are provided.

The study aimed to find out the women's representation of Sima Bahous' speech entitled "Looking Forward to a Future of Gender Equality" by applying Mills' discourse analysis perspective, such as the subject-object position, reader position, and writer-reader position. The presence of the UN Women organization is a new step and a source of hope for women fighting for gender equality and women's empowerment. Sima Bahous, the woman behind UN Women, contributed to improving the position of women globally through her speech. The descriptive qualitative method was employed in the research supported by the theory of critical discourse analysis with a feminist perspective by Sara Mills. The result showed that in Sima Bahous' selected closing remarks speech, the position of the subject was placed by Sima Bahous as the speaker of her speech and UN Women as the object of the speech. The listener's position was related to the greeting to the listener. Through "mediation" and "cultural codes," this was achieved in a circumstantial manner.