In Ancient Hebrew Periodization and the Language of the Book of Jeremiah, Aaron Hornkohl defends the diachronic approach to Biblical Hebrew and the linguistic dating of biblical texts. Applying the standard methodologies to the Masoretic version of the biblical book of Jeremiah, he seeks to date the work on the basis of its linguistic profile, determining that, though composite, Jeremiah is likely a product of the transitional time between the First and Second Temple Periods. Hornkohl also contributes to unraveling Jeremiah’s complicated literary development, arguing on the basis of language that its 'short edition', as reflected in the book’s Old Greek translation, predates that 'supplementary material' preserved in the Masoretic edition but unparalleled in the Greek. Nevertheless, he concludes that neither is written in Late Biblical Hebrew proper.
This volume explores an underappreciated feature of the standard Tiberian Masoretic tradition of Biblical Hebrew, namely its composite nature. Focusing on cases of dissonance between the tradition’s written (consonantal) and reading (vocalic) components, the study shows that the Tiberian spelling and pronunciation traditions, though related, interdependent, and largely in harmony, at numerous points reflect distinct oral realisations of the biblical text. Where the extant vocalisation differs from the apparently pre-exilic pronunciation presupposed by the written tradition, the former often exhibits conspicuous affinity with post-exilic linguistic conventions as seen in representative Second Temple material, such as the core Late Biblical Hebrew books, the Dead Sea Scrolls, Ben Sira, rabbinic literature, the Samaritan Pentateuch, and contemporary Aramaic and Syriac material. On the one hand, such instances of written-reading disharmony clearly entail a degree of anachronism in the vocalisation of Classical Biblical Hebrew compositions. On the other, since many of the innovative and secondary features in the Tiberian vocalisation tradition are typical of sources from the Second Temple Period and, in some cases, are documented as minority alternatives in even earlier material, the Masoretic reading tradition is justifiably characterised as a linguistic artefact of profound historical depth.
The Hebrew language may be divided into the biblical, Mishnaic, Medieval, and Modern periods. Biblical Hebrew has its own distinct linguistic profile, exhibiting a diversity of styles and linguistic traditions extending over some one thousand years as well as tangible diachronic developments that may serve as chronological milestones in tracing the linguistic history of Biblical Hebrew. Unlike standard dictionaries, whose scope and extent are dictated by the contents of the biblical concordance, this lexicon includes only 80 lexical entries, chosen specifically for a diachronic investigation of late biblical Hebrew. Selected primarily to illustrate the fifth-century 'watershed' separating classical from post-classical biblical Hebrew, emphasis is placedon 'linguistic contrasts' illuminated by a rich collection of examples contrasting classical biblical Hebrew with late biblical Hebrew, biblical Hebrew with Rabbinic Hebrew, and Hebrew with Aramaic"-- Provided by the publisher.
In Ancient Hebrew Periodization and the Language of the Book of Jeremiah, Aaron Hornkohl defends the diachronic approach to Biblical Hebrew and the linguistic dating of biblical texts. Applying the standard methodologies to the Masoretic version of the biblical book of Jeremiah, he seeks to date the work on the basis of its linguistic profile, determining that, though composite, Jeremiah is likely a product of the transitional time between the First and Second Temple Periods. Hornkohl also contributes to unraveling Jeremiah’s complicated literary development, arguing on the basis of language that its 'short edition', as reflected in the book’s Old Greek translation, predates that 'supplementary material' preserved in the Masoretic edition but unparalleled in the Greek. Nevertheless, he concludes that neither is written in Late Biblical Hebrew proper.
This volume explores an underappreciated feature of the standard Tiberian Masoretic tradition of Biblical Hebrew, namely its composite nature. Focusing on cases of dissonance between the tradition’s written (consonantal) and reading (vocalic) components, the study shows that the Tiberian spelling and pronunciation traditions, though related, interdependent, and largely in harmony, at numerous points reflect distinct oral realisations of the biblical text. Where the extant vocalisation differs from the apparently pre-exilic pronunciation presupposed by the written tradition, the former often exhibits conspicuous affinity with post-exilic linguistic conventions as seen in representative Second Temple material, such as the core Late Biblical Hebrew books, the Dead Sea Scrolls, Ben Sira, rabbinic literature, the Samaritan Pentateuch, and contemporary Aramaic and Syriac material. On the one hand, such instances of written-reading disharmony clearly entail a degree of anachronism in the vocalisation of Classical Biblical Hebrew compositions. On the other, since many of the innovative and secondary features in the Tiberian vocalisation tradition are typical of sources from the Second Temple Period and, in some cases, are documented as minority alternatives in even earlier material, the Masoretic reading tradition is justifiably characterised as a linguistic artefact of profound historical depth.
In late 2010, Aaron Swartz downloaded a large number of academic journal articles through MIT's computer network. At the time, Aaron was a research fellow at Harvard University, which provided him with an authorized account. Aaron's motivation for downloading the articles was never fully determined. However, friends and colleagues reported that Aaron's intention was either to publicly share them on the Internet or uncover corruption in the funding of climate change research. Faced with prosecutors being overzealous and a dysfunctional US criminal justice system, Aaron was charged with a maximum penalty of $1 million in fines and 35 years in prison, leading to a two-year legal battle with the US federal government that ended when Aaron took his own life on January 11, 2013. Aaron taught himself to read when he was three. At twelve, he created a user-generated encyclopedia, which he later likened to an early version of Wikipedia. He then turned his computer genius to political organizing, information sharing and online freedom. Aaron was on to making a better world for us all; a freer world. Raw Thought, Raw Nerve: Inside the Mind of Aaron Swartz contains the life's work of one of the most original minds of our time.
An extensive interview with a gentleman who is ready to close the chapter of his life. Learn about his ongoing spiritual path as Aaron Savvy talks about his past, present, and future.
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