OT 615 Minor Prophets

1. A standard contemporary English translation. Revised Standard Version of the Bible, or some other contemporary, standard (non-paraphrasing) version such as The New Revised Standard Version of the Bible, New American Standard Bible, with minimal editorial clutter in the layout. 2. A Masoretic text of the Hebrew Bible. Either Biblia Hebraica Stuttgartensia. 4th ed. Stuttgart: Deutsche Bibelgesellschaft, 1990, or The NIV Interlinear Hebrew-English Old Testament. John Kohlenberger III, editor. Zondervan, 1993, or its equivalent. 3. Bible Study That Works. Revised edition. Evangel Press, 1994. David L. Thompson. Do not use the 1982 edition for class! 4. Biblical Resources for Ministry, edited by David R. Bauer. Second edition. Nappanee, IN: Evangel Press, 1995. 5. A concordance of the Hebrew Bible Either Even-Shoshan, A New Concordance of the Old Testament, Baker, or G. V. Wigram , The New Englishman’s Hebrew Concordance, Hendrickson or BibleWorks5 with its concordance search capability 6. A lexicon of the Hebrew Bible Either M. E. J. Richardson, The Hebrew & Aramaic Lexicon of the Old Testament, Brill, 1999. or William Holladay, A Concise Hebrew and Aramaic Lexicon of the Old Testament, Eerdmans, or BibleWorks5, with its lexical capabilities (outdated but OK for preliminary definition for this class). 7. A Syntax of Biblical Hebrew A Guide for the Perplexed or A Guide to the Syntax of Biblical Hebrew by Bill Arnold and John Choi, 2002.https://place.asburyseminary.edu/syllabi/3241/thumbnail.jp

Heresy and Error

From its inception the early Christian Church sought to suppress books believed to contain heretical or erroneous teachings. With the development of the printing press during the latter half of the fifteenth century, Christian authorities in Europe became increasingly aware of the need to control the mass production of unfamiliar and potentially unacceptable texts. Initially, censorship of the press was enforced locally. However, with the spread of the Protestant Reformation, the Catholic Church required a more centralized and organized approach. Thus, the Council of Trent (1545–1563) ratified the Index librorum prohibitorum(“Index of Prohibited Books”), which listed individual banned titles as well as authors whose writings had been condemned outright. Catholic officials also published lists of expurgations, which identified specific passages to be deleted from every copy of an edition. From the sixteenth century well into the nineteenth, the censorship of books remained a primary, if not entirely effective, means of eradicating heresy and error. It is unusual for Bridwell Library to showcase its damaged volumes. In this exhibition, however, it is necessary to focus not on handsomely preserved rare books, but on the historical evidence offered by the intentional alteration and suppression of books by Christian censors during past centuries. Of the sixty-two books and broadsides in this exhibition, thirty-seven were prohibited, enduring either physical expurgation or the threat of destruction. The remainder are publications that assisted the Church in its battle against heresy and error: several are indexes of prohibited books or expurgations, while others were written in defense of ecclesiastical censorship. Combined, the exhibited books and broadsides contribute to a fuller understanding of the role of post-publication censorship in the religious controversies of the past

When Did We Begin to Spell “Heteros*edasticity” Correctly?

Using digitized texts scanned by Google and subjected to optical character recognition, I show that heteroskedasticity overtook heteroscedasticity as the preferred spelling in 2001 and has continued to dominate, except for 2005, up to 2008. The latest trends indicate that writers are moving toward the k variant. However, for words such as homoskedasticity, heteroskedastic, and homoskedastic, the corresponding spellings using c are still overwhelmingly dominant, albeit slowly shifting.Heteroskedasticity; Culturomics; Google Books; econometric orthography; philology

Climbing Benjacob's Ladder: An Evaluation of Vinograd's Thesaurus of the Hebrew Book

The Thesaurus of the Hebrew Book, by Yeshayahu Vinograd, is reviewed in the context of both general bibliography and of general Hebraica bibliography. Significant contributions in Hebrew bibliography preceding the Thesaurus are discussed. After reviewing a previous work of Y. Vinograd, the author evaluates the Thesaurus from a bibliographer's perspective, using the criteria established by Louise-Noelle Malcles. The article concludes with a biographical note on Yeshayahu Vinograd

Folklore

Four interrelated qualities distinguish Jewish folklore: (a) extended history depth, (b) continuous interdependence between orality and literacy, (c) national dispersion of the nation, and (d) linguistic diversity. The Hebrew Bible, the earliest Jewish written text, contains evidence of older oral tradition. Once canonized, its ritual reading spawned new oral exetical and metaphorical oral narratives and its retelling retrieved traditions that literacy excluded. The written records of Jewish traditions of Late Antiquity also include folklore of that era. With the rise of the Diaspora Jewish communities had their own regional folklore that synthesized local with Jewish traditions and was performed in new languages that were spoken in these communities, such as Judeo-Arabi, Judeo-Spanish, and Yiddish. During the long history of the Jewish Diaspora, geographically and linguistically distinct Jewish communities formed, and their experience generated new folklore themes and forms. In the land of Israel, during the Yishuv period and later after the establishment of the State of Israel, the emerging new folklore corresponded, in part, to the ideology of cultural revival and, in part, to the new cultural contacts of ingathered exiles and to the encounter with the Near Eastern Arab culture. The folklore of the Jews, like that of other people, is represented not only in words, but also in behavior, music, dance, and visual art. Modern scholarship on Jewish folklore started anew at least three times in the 19th century, in the recordings of Leopold Weisel (b. 1804-d. 1870), a non-Jewish country physician who recorded tales in the Old Jewish Town in Prague (J. Dolezelova, Questions of Folklore in the Legends of the Old Jewish Town Compiled by Leopold Weisel, 1804-1870, Judaica Bohemiae 12 (1976), 35-50), with the article of Moritz Steinschneider, Über die Volkliterature der Juden, Archiv für Literaturgeschichte 2 (1872): 1-21, and with the circular letter that Max Grunwald (b. 1871-d. 1953), then a young rabbi in Hamburg, Germany, sent in 1896, together with a questionnaire, urging its recipients to engage in field collection of Jewish folklore (F. Talmage, ed., Studies in Jewish Folklore [Cambridge, MA: Association for Jewish Studies, 1980])