{"id":2700,"date":"2023-11-27T13:22:32","date_gmt":"2023-11-27T11:22:32","guid":{"rendered":"https:\/\/www.thehebrewcafe.com\/main\/?p=2700"},"modified":"2023-11-28T08:07:06","modified_gmt":"2023-11-28T06:07:06","slug":"recapitulation-of-the-reading-group-joshua-11-6","status":"publish","type":"post","link":"https:\/\/www.thehebrewcafe.com\/main\/2023\/11\/recapitulation-of-the-reading-group-joshua-11-6\/","title":{"rendered":"Recapitulation of the reading group: Joshua 1:1-6"},"content":{"rendered":"
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The Hebrew Caf\u00e9 began this week a new interactive live stream reading event with the goal of helping Hebrew learners of all levels engage with the Masoretic Text of Joshua.<\/p>\n

These notes will assist you in reviewing what we covered in the one-hour session in case you missed the livestream, are short on time, or need further clarification on anything mentioned during the session. The reading group is focused upon grammatical and syntactical issues in the Masoretic Text, thus this blog will also serve to provide suggestions for further reading.<\/p>\n

<\/p>\n

 <\/p>\n

The Bible most University and Seminary students use is the Biblia Hebraica Stuttgartensia<\/em> (BHS), though there is an abundance of options. The BHS is based on Codex Leningradensis, though it is far from a perfect copy of this manuscript. Despite these small errors, the BHS offers the best apparatus of the textual witnesses. More substantial is the objection to the BHS for its reliance on the Leningrad Codex, since most Biblical Scholars agree on the superiority of the Aleppo Codex. The Miqraot Gedolot<\/em>, published by Bar Ilan University Press, reproduces the text of this preeminent codex. (The Online version can be found here: https:\/\/www.mgketer.org<\/a>.)<\/p>\n

This codex was copied by Solomon Ben Buya\ua725a, and the eminent Masorete Aharon ben Asher provided the vowels, accentuation, and masoretic notes in tenth-century Tiberias.<\/p>\n

 <\/p>\n

            The best introduction to the editions of the Hebrew Bible is:<\/p>\n

Emanuel Tov, Textual Criticism of the Hebrew Bible<\/em>. 3rd ed. Minneapolis: Fortress; Assen: van Gorcum, 2011.<\/p>\n

Very helpful and also standard for the deeper issues is:<\/p>\n

– Yosef Ofer, The Masora on Scripture and Its Methods<\/em>, Berlin, Boston: De Gruyter, 2019. https:\/\/doi.org\/10.1515\/9783110594560<\/a><\/p>\n

– Israel Yeivin, Introduction to the Tiberian Masorah<\/em>, translated and edited by E.J. Revell, Missoula, MT, 1986. And the updated version:<\/p>\n

– Israel Yeivin, The Biblical Masorah<\/em> (Hebrew), Jerusalem 2003.<\/p>\n

 <\/p>\n

Now to the text:<\/p>\n

Joshua is reckoned to the former prophets and serves a fitting continuation of Deuteronomy.<\/p>\n

 <\/p>\n

V.1. The LXX (Septuagint) has for \u05e0\u05d5\u05bc\u05df<\/span> \u039d\u03b1\u03c5\u03b7<\/span> (Nave<\/em>). Morentz has pointed out that the translater(s) probably tried to avoid equating the father of Joshua with the Egyptian deity Nun and thus changed the name.<\/p>\n

 <\/p>\n

\u05de\u05b0\ufb2a\u05b8\u05e8\u05b5\u05a5\u05ea<\/span> is a piel participle, here substantivized. We discussed whether this verb could be used in the cultic context, acc to Gesenius, it can be, but this meaning is not at all apparent here. (W. Gesenius, Hebr\u00e4isches und Aram\u00e4isches Handw\u00f6rterbuch \u00fcber das Alte Testament, 18. Aufl. Berlin 2013).<\/p>\n

 <\/p>\n

V.2. \u05e0\u05b9\u05ea\u05b5\u05a5\u05df<\/span> This participle, as pointed out by Jonathan, could have the function of immediacy, the so-called futurum instans<\/em>. The translation would be something like \u201cwhich I am about to give to them\u201d. On this see Gesenius\u2019 Hebrew Grammar<\/em>, \u00a7116d and p.<\/p>\n

 <\/p>\n

\u05dc\u05b8\u05d4\u05b6\u0596\u05dd<\/span> A qamatz<\/em> is expected when the \u05dc<\/span> is attached to the following element immediately before the tone syllable. This is also the case with the infinitive like: \u05dc\u05b8\u05dc\u05b6\u05db\u05b6\u05ea<\/span>. See Gesenius\u2019 Hebrew Grammar<\/em>, \u00a7102f-i.<\/p>\n

 <\/p>\n

V.4. \u05de\u05b0\u05d1\u05a3\u05d5\u05b9\u05d0 \u05d4\u05b7\ufb2c\u05b8\u0591\u05de\u05b6\ufb2a<\/span> The word \u05de\u05b8\u05d1\u05d5\u05b9\u05d0<\/span>, from the root \u05d1\u05d5\u05f3\u05f3\u05d0<\/span> utilizes the common pattern of substantivizing a verb: prefix \u05de<\/span>. Others of this pattern are \u05de\u05b8\u05e7\u05d5\u05b9\u05dd<\/span> and \u05de\u05b8\u05d2\u05d5\u05b9\u05e8<\/span>. There is a distinction between \u05de\u05b8\u05d1\u05d5\u05b9\u05d0<\/span> meaning the entrance or even alley and \u05de\u05b0\u05d1\u05d5\u05b9\u05d0\u05b8\u05d4<\/span>, which denotes lobby or entrance hall, or in archaeological contexts an atrium.<\/p>\n

 <\/p>\n

\u05d4\u05b7\ufb2c\u05b8\u0591\u05de\u05b6\ufb2a<\/span> is the pausal form. On these forms see Fassberg, Steven E., \u201cPausal Forms\u201d, in Encyclopedia of Hebrew Language and Linguistics<\/em>, Edited by: Geoffrey Khan. Consulted online on 20 November 2023 <http:\/\/dx.doi.org\/10.1163\/2212-4241_ehll_EHLL_COM_00000273><\/p>\n

 <\/p>\n

\u05d5\u05b0\u05bd\u05e2\u05b7\u05d3\u05be\u05d4\u05b7\ufb40\u05b8\u05d4\u05b8\u05a7\u05e8 \u05d4\u05b7\ufb32\u05b8\u05d3\u05a3\u05d5\u05b9\u05dc<\/span> The Ga\ua725ya (or Metheg as it is later called) on the first syllable signifies to the reader to read the vowel slower or lengthened. \u05d2\u05e2\u05d9<\/span> literally means “to low, to bellow” (see Sokoloff, DJPA, 124f.). The pronunciation of the shewa in the masoretic tradition was a short a<\/em> (small patah) at the beginning of a word, but when marked with a Ga\ua725ya, it became a full patah. Before gutturals, different rules applied: it \u201cwas pronounced as a short vowel of the same quality as the vowel following the guttural, but when it was marked with a ga<\/em>\ua725<\/em>ya,<\/em> it had the sound of a full vowel of that quality.\u201d Yeivin, Introduction, \u00a7336. In our case then, the slowing of the reading resulted in a short a. For more on the Ga\ua725ya, we recommend reading Yeivin, Introduction, \u00a7311-357 or Yeivin, Masorah<\/em>, \u00a7363-409.<\/p>\n

 <\/p>\n

V.5. \u05e2\u05b4\ufb3e\u05b8\u0594\u05da\u05b0<\/span> Here it is important to notice the Zaqef qatan over the word which allows for the Pausal form.<\/p>\n

 <\/p>\n

\ufb2e\u05e8\u05b0\ufb44\u05b0\u05da\u05b8\u0596<\/span> is from the root \u05e8\u05e4\u05f3\u05f3\u05d9<\/span>.<\/p>\n

 <\/p>\n

\u05d0\u05b6\u05e2\u05b6\u05d6\u05b0\u05d1\u05b6\u05bd\ufb3a\u05b8<\/span> The expected form is \u05d0\u05b6\u05e2\u05b1\u05d6\u05b9\u05d1<\/span> or \u05d0\u05b6\u05e2\u05b1\u05d6\u05b8\u05d1<\/span> but some verbal forms with the suffix have the connector an<\/em> (called Nun energicum) between the verb and the suffix. This short a becomes Seghol with the tone. Contrast with this Gen 28:15:<\/p>\n

\u200f\u05d5\u05b0\u05d4\u05b4\ufb40\u05b5\u05a8\u05d4 \ufb2f\u05e0\u05b9\u05db\u05b4\u059c\u05d9 \u05e2\u05b4\ufb3e\u05b8\u0597\u05da\u05b0 \ufb35\ufb2a\u05b0\u05de\u05b7\u05e8\u05b0\ufb4a\u05b4\u0599\u05d9\u05da\u05b8\u0599 \ufb31\u05b0\u05db\u05b9\u05a3\u05dc \u05d0\u05b2\ufb2a\u05b6\u05e8\u05be\ufb4a\u05b5\u05dc\u05b5\u0594\u05da\u05b0 \u05d5\u05b7\u05d4\u05b2\ufb2a\u05b4\u05a3\u05d1\u05b9\u05ea\u05b4\u0594\u05d9\u05da\u05b8 \u05d0\u05b6\u05dc\u05be\u05d4\u05b8\u05d0\u05b2\u05d3\u05b8\u05de\u05b8\u0596\u05d4 \u05d4\u05b7\ufb36\u05b9\u0591\u05d0\u05ea \ufb3b\u05b4\u059a\u05d9 \u05dc\u05b9\u05a3\u05d0 \u05d0\u05b6\u05bd\u05e2\u05b1\u05d6\u05b8\u05d1\u05b0\u05da\u05b8\u0594 \u05e2\u05b7\u059a\u05d3 \u05d0\u05b2\ufb2a\u05b6\u05a3\u05e8 \u05d0\u05b4\u05dd\u05be\u05e2\u05b8\ufb2b\u05b4\u0594\u05d9\u05ea\u05b4\u05d9 \u05d0\u05b5\u05a5\u05ea \u05d0\u05b2\ufb2a\u05b6\u05e8\u05be\ufb33\u05b4\ufb31\u05b7\u0596\u05e8\u05b0\ufb4a\u05b4\u05d9 \u05dc\u05b8\u05bd\u05da\u05b0\u05c3<\/span><\/p>\n

Where the nun energicum is not present and the expected pointing is retained. Cf. Gesenius\u2019 Hebrew Grammar, \u00a758i<\/p>\n

 <\/p>\n

V.6. \u05d7\u05b2\u05d6\u05b7\u0596\u05e7 \u05d5\u05b6\u05d0\u05b1\u05de\u05b8\u0591\u05e5<\/span>. Both forms are imperatives. We would expect \u05d0\u05b1\u05de\u05b7\u05e5<\/span> but the form here is pausal.<\/p>\n

 <\/p>\n

As we progress through Joshua, we will undoubtedly address issues like the Masorah, the accents (or tropes according to some), and scholarly discussion on the grammar and syntax.<\/p>\n

 <\/p>\n

We invite everyone to join us in reading the Hebrew text of Joshua.<\/p>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

The Hebrew Caf\u00e9 began this week a new interactive live stream reading event with the goal of helping Hebrew learners of all levels engage with the Masoretic Text of Joshua. These notes will assist you in reviewing what we covered in the one-hour session in case you missed the livestream, are short on time, or […]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"bgseo_title":"","bgseo_description":"","bgseo_robots_index":"","bgseo_robots_follow":"","_uf_show_specific_survey":0,"_uf_disable_surveys":false,"footnotes":""},"categories":[1],"tags":[],"class_list":["post-2700","post","type-post","status-publish","format-standard","hentry","category-categories"],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t