Nessuna parte di questo libro può essere riprodotta o trasmessa in qualsiasi forma o con qualsias... more Nessuna parte di questo libro può essere riprodotta o trasmessa in qualsiasi forma o con qualsiasi mezzo elettronico, meccanico o altro senza l'autorizzazione scritta dei proprietari dei diritti.
Fontes et Subsidia ad Bibliam pertinentes (FoSub) 9, 2019
Eine deutsche Übersetzung aller veröffentlichten Texte, die in der Judäischen Wüste an Orten auße... more Eine deutsche Übersetzung aller veröffentlichten Texte, die in der Judäischen Wüste an Orten außerhalb Qumrans entdeckt wurden, mit einer ausführlichen Einführung.
A German translation of all published texts discovered in the Judean Desert at sites other than Qumran, with an extensive introduction.
Online-Veröffentlichung des Auszugs mit freundlicher Genehmigung des Verlags De Gruyter
This book is the outcome of the International Symposium on Clause Linking in Semitic Languages, K... more This book is the outcome of the International Symposium on Clause Linking in Semitic Languages, Kivik, Sweden, 5-7 August 2012. A strong incentive for the symposium was the renewed interest, in recent years, in the nature of non-main clause linking. Current research has brought into focus the concept of a main line and digressions from the main line in various discourse types. The conference invited papers on all related topics with emphasis on “ways of combining clauses other than through relative clause and complement clause constructions”.
The editors are proud to present this original research for the first time to the international audience.
Contents of the volume:
Clause linking in Arabic dialects
Heléne Kammensjö: Circumstantial Clause Combining in Oral Egyptian Arabic: A preliminary report covering aspects of asyndesis and auxiliation
Maria Persson: Non-Main Clause Linking and Verb Form Switch in Syrian Arabic: Is there a circumstantial clause?
Clause linking in written Arabic
Hans Lagerqvist: Convergent Syntax in Modern Standard Arabic: Indefinite relative clauses and asyndetic ḥāl clauses
Michal Marmorstein: Verbal Syntax and Textual Structure in Classical Arabic Prose
Clause linking in Biblical Hebrew
Gregor Geiger: Constructions which Precede the wayyiqṭōl Chain in Biblical Hebrew
Bo Isaksson: Archaic Biblical Hebrew Poetry: The Linking of Finite Clauses
Reinhard G. Lehmann: “Since, while and whilst I am a poor man.” The Legacy of Diethelm Michel’s Nominal-Clause Syntax as Applied to a Wider Field of 1st Millennium BCE Northwest Semitic
Alviero Niccacci: Background Constructions inside the Main Line in Biblical Hebrew
Frank Polak: The Circumstantial Clause as Trigger: Syntax, discourse and plot structure in biblical narrative
Clause linking in Ethio-Semitic
Lutz Edzard: Complex predicates and Circumstantial Clause Combining (CCC): Serial Verbs and Converbs in a Comparative Semitic Perspective
Clause linking in East Semitic
Eran Cohen: The Domain: A Formal Syntactic Unit Above Sentence Level
The article publishes nine parchment leaves (or parts thereof), reused as a secondary binding of ... more The article publishes nine parchment leaves (or parts thereof), reused as a secondary binding of six books hold in the library of the former Capuchin and actual Franciscan monastery Engelberg (Bavaria). The binding has been executed in the second third of the 18th century—relatively late for this type of reuse. The manuscripts can be dated approximately to the 14th century. The parchments contain vocalized Hebrew liturgical texts from the Maḥzor according to the Ashkenazic rite, either texts of the Yom Kippur or Seliḥot. Most of the texts, except one, are known Piyyutim. Some of the leaves contain only partly known commentaries on the margins. Three of the leaves are successive leaves of one manuscript, the others except one are part of the same manuscript.
The first two clauses of Isa 40:3 can be and have been interpreted in different ways. “The desert... more The first two clauses of Isa 40:3 can be and have been interpreted in different ways. “The desert” can be interpreted as a local circumstance of the voice, of the one crying, or of the way and its preparing. In a first step, the paper describes the different ways of syntactically parsing these clauses, the semantics of their elements, and the poetical structure of the verse. The semantics and the poetical structures hint to an interpretation of the desert as part of the direct speech. In a second step, the history of the interpretation is traced, shown by translations and quotations of the expression and by comments on it. In the LXX the poetic parallelism of the verse is different because of the omission of the word b‘rbh in the second part of the verse. Hence its poetical structure is a clue for the connection of the desert with the introduction of the direct speech. In the New Testament, the voice is referred to John the Baptist, who is located in the desert. This is why in the overwhelming majority of Christian sources is the desert the place of the voice and not of the way. In Jewish sources, both interpretations are found, the connection of the desert with the introduction to the direct speech being more common. The accents of the Masoretic Text, however, divide after the first two words of the verse.
Wissenschaft und Weisheit: Franziskanische Studien zu Theologie, Philosophie und Geschichte, 2018
The publication of two leaves of a Talmud manuscript (Jebamot 73b-74b) which was reused as bindin... more The publication of two leaves of a Talmud manuscript (Jebamot 73b-74b) which was reused as binding of an incunabulum (1496) hold in the library of the Franciscan monastery St. Anna in Munich, Germany
Eine Rezension zur neuen Einheitsübersetzung (2016)
At the end of 2016, a new version of the Ger... more Eine Rezension zur neuen Einheitsübersetzung (2016)
At the end of 2016, a new version of the German Einheitsübersetzung, the official translation of the Bible of the German speaking Catholic dioceses, appeared, in order to replace the former edition (of 1980). The article evaluates some of the numerous changes. A few of them are matters of style, while most of them lead to a more literal and more concordant text. Many formulations of the 1980 edition which interpreted or explained the text are avoided. This probably renders the translation less fluent, but more faithful to the Hebrew and Greek Biblical texts. The changes are not too widespread, so the reader does not have the impression that he is reading a totally new Biblical text, an exception being the Psalms, which are full of changes, many of them merely stylistic ones. This might lead to problems in reception of the new version when it will be introduced in new editions of the liturgical books.
The article describes the double documents from the Judaean Desert, on the one hand their materia... more The article describes the double documents from the Judaean Desert, on the one hand their material conditions and their lay out, on the other hand the relationship between the upper (inner) and the lower (outer) texts. There are three different forms: two widely identical texts, written one below the other on one side of a sheet; two such texts the first of which starts on the back of the sheet; and, third, documents with a noticeably shortened upper text. The upper text is often less carefully written. Both the lay out and some of the differences between the two texts point to the conclusion that the upper text was written first, while the lower text was copied from the upper one.
The article describes the distribution of the long and short wayyiqtol forms of verbs III.h in Bi... more The article describes the distribution of the long and short wayyiqtol forms of verbs III.h in Biblical (Masoretic) Hebrew, with a total of 110 long forms vs. 2171 short forms. There are no general rules able to explain all long forms found in the Biblical text. There are, however, a number of regularities or tendencies, which can be empirically observed. The long forms are relatively widespread (1) in the first and in the second (few occurrences) persons; (2) in the Prophets, the poetic books, Daniel, Ezra und Nehemiah; (3) in the first person in Joshua – Kings, Isaiah, Jeremiah, Ezekiel, Hosea, Job, Proverbs, Qohelet, Daniel, and Chronicles; (4) in the third person in Kings (especially 1Kgs 16 – 2Kgs 13) and Jeremiah; (5) with doubly weak verbs (except hyh and ḥyh); (6) in the hiphil, piel, and hitpael; (7) in northern prose; (8) at the end of a clause; (9) before a direct object; (10) in the apodosis of a double clause; (11) before a laryngeal (except ḥ). The long forms are relatively seldom (1) in the third person; (2) in the Torah (very seldom), Joshua – Samuel, Ruth and Esther (none in either), and Chronicles; (3) in the third and second persons in the Torah (none), the Twelve Prophets, and the Writings (ketuvim); (4) in northern poetry; (5) with verbs I.h and I.ḥ, especially hyh (none in the third and second persons) and ḥyh (none); (6) with verbs both I.lar. and II.r (none); (7) before the subject; (8) before sibilants, velars, ḥ, and r. In a few cases the long forms express a nuance different from the short forms: (1) in the first person of hyh (description of a durative state); (2) in the third person of bnh (“rebuild”); (3) with r’h in Ezekiel (emphasis on the act of seeing rather than on the object which is seen).
Moshavi A., Notarius T. (edd.), Advances in Biblical Hebrew Linguistics (Linguistic Studies in Ancient West Semitic 12), Winona Lake 2017, 173-188.
Starting point of this study is text linguistics, as applied to Biblical Hebrew by Niccacci. Nomi... more Starting point of this study is text linguistics, as applied to Biblical Hebrew by Niccacci. Nominal and verb-second clauses embedded in a narrative unit which are not introduced by waw do not provide background information important for the plot of the story. Instead, they connect the text to the world the writer (and the reader) lives in.
– Due to copyright restrictions imposed by the publisher the article cannot be uploaded, but only the handout of the conference.
In Rm 14:21, St. Paul states “it is good not to eat meat or drink wine or do anything that makes ... more In Rm 14:21, St. Paul states “it is good not to eat meat or drink wine or do anything that makes your brother or sister stumble.” Meat is mentioned in this context before (Rm 14:2), whereas wine is not. This paper aims to show that the refusal to consume both meat and wine can be explained by the kashrut laws, according to which meat and wine are kosher only if they are produced by Jews. The problem is that these laws cannot be verified for the New Testament period. This paper studies a number of texts of the Second Temple period, which mention Jews abstaining from meat and wine in pagan surroundings. This explanation fits into an interpretation of the “weak” in Rome as Judeo-Christians who continue to observe the jewish halakha. Following a rupture between Jews and Judeo-Christians in Rome, the latter had no possibility of obtaining kosher meat and wine, hence they abstained totally from both.
The paper describes two constructions which are widespread in the Greek text of the Gospel of Mar... more The paper describes two constructions which are widespread in the Greek text of the Gospel of Mark: the historic present (149 occurrences) and the expression kai euthus, “and suddenly” (25 occurrences). Both constructions are found in classical Greek as well, hence an influence of a foreign language cannot a priori be assumed. Both constructions, however, are used slightly differently in Mark than their use in classical and other biblical Greek texts. Their frequency and these differences on the one hand, the widespread presence of semitisms—probably aramaisms—in Mark on the other hand have let to the assumption of an Aramaic influence on these Greek constructions. The examination of different Aramaic texts—especially Biblical Aramaic (Daniel and Ezra) and the Peshitta of Mark’s Gospel—enabled two Aramaic constructions to be isolated as possible parallels: a participle clause whose head is the participle in narrative contexts, and the Aramaic adverb (b)edayn, “then”.
B. Isaksson - M. Persson (edd.), Strategies of clause linking in Semitic languages: Proceedings of the International Symposium on Clause Linking in Semitic Languages, Kivik, Sweden, 5-7 August 2012, 91-108., 2014
Taking as a starting point the wayyiqtol chain in Biblical Hebrew as expressing the foreground of... more Taking as a starting point the wayyiqtol chain in Biblical Hebrew as expressing the foreground of the narration, the paper investigates the constructions preceding this chain. On the one hand, there are special prelude constructions, mostly a circumstantial construction preceding the main clause. On the other hand, the wayyiqtol chain may follow other constructions as well, expressing either background or comment. These constructions are usually, but not necessarily, in the past time frame. The wayyiqtol continues them, but switches to the foreground of the narration. Formally, this foregrounded wayyiqtol chain cannot be distinguished from the continuation of an eventually preceding foreground chain.
Wimmer S.J., Gafus G. (edd.), "Vom Leben umfangen": Ägypten, das Alte Testament und das Gespräch der Religionen: Gedenkschrift für Manfred Görg (Ägypten und Altes Testament 80), 59-73., 2014
Die Studie untersucht die biblischen und außerbiblischen Traditionen zum Stamm Ismael und kommt z... more Die Studie untersucht die biblischen und außerbiblischen Traditionen zum Stamm Ismael und kommt zu dem Ergebnis, dass man der Quellenlage am ehesten gerecht wird, indem man drei chronologisch und geographisch unterscheidbare Phasen annimmt. Ein Stamm Ismael in der späten Bronzezeit oder frühen Eisenzeit im westlichen Negeb ist zwar ebensowenig beweisbar wie es die Historizität der Patriarchen ist; die in Gen 16 bewahrten Traditionen sprechen aber eher für als gegen dessen Existenz. Im 7. Jh. v. Chr. tritt im Ostjordanland ein Stämmebund Šumu’il auf, den die biblische Tradition mit Ismael gleichsetzt. Mehrere Jahrhunderte, nachdem dieser Stämmebund zu existieren aufgehört hat, wird, zunächst in der jüdischen Tradition, Ismael mit den Arabern identifiziert. Diese Tradition wird im Islam aufgegriffen und ist bis heute Allgemeingut.
The paper aims at describing the distribution of clause initial imperatives with and without waw,... more The paper aims at describing the distribution of clause initial imperatives with and without waw, applying the text-linguistic model of Weinrich and Niccacci. Imperative clauses without waw are found in the following text-linguistic environments: At the very beginning of a new text, i.e., of a new direct speech; after other prelude constructions; at the beginning of a new text segment; as a foreground construction, connected semantically and syntactically closely to a preceding imperative. On the other hand, waw-imperative clauses are foreground constructions.
Nessuna parte di questo libro può essere riprodotta o trasmessa in qualsiasi forma o con qualsias... more Nessuna parte di questo libro può essere riprodotta o trasmessa in qualsiasi forma o con qualsiasi mezzo elettronico, meccanico o altro senza l'autorizzazione scritta dei proprietari dei diritti.
Fontes et Subsidia ad Bibliam pertinentes (FoSub) 9, 2019
Eine deutsche Übersetzung aller veröffentlichten Texte, die in der Judäischen Wüste an Orten auße... more Eine deutsche Übersetzung aller veröffentlichten Texte, die in der Judäischen Wüste an Orten außerhalb Qumrans entdeckt wurden, mit einer ausführlichen Einführung.
A German translation of all published texts discovered in the Judean Desert at sites other than Qumran, with an extensive introduction.
Online-Veröffentlichung des Auszugs mit freundlicher Genehmigung des Verlags De Gruyter
This book is the outcome of the International Symposium on Clause Linking in Semitic Languages, K... more This book is the outcome of the International Symposium on Clause Linking in Semitic Languages, Kivik, Sweden, 5-7 August 2012. A strong incentive for the symposium was the renewed interest, in recent years, in the nature of non-main clause linking. Current research has brought into focus the concept of a main line and digressions from the main line in various discourse types. The conference invited papers on all related topics with emphasis on “ways of combining clauses other than through relative clause and complement clause constructions”.
The editors are proud to present this original research for the first time to the international audience.
Contents of the volume:
Clause linking in Arabic dialects
Heléne Kammensjö: Circumstantial Clause Combining in Oral Egyptian Arabic: A preliminary report covering aspects of asyndesis and auxiliation
Maria Persson: Non-Main Clause Linking and Verb Form Switch in Syrian Arabic: Is there a circumstantial clause?
Clause linking in written Arabic
Hans Lagerqvist: Convergent Syntax in Modern Standard Arabic: Indefinite relative clauses and asyndetic ḥāl clauses
Michal Marmorstein: Verbal Syntax and Textual Structure in Classical Arabic Prose
Clause linking in Biblical Hebrew
Gregor Geiger: Constructions which Precede the wayyiqṭōl Chain in Biblical Hebrew
Bo Isaksson: Archaic Biblical Hebrew Poetry: The Linking of Finite Clauses
Reinhard G. Lehmann: “Since, while and whilst I am a poor man.” The Legacy of Diethelm Michel’s Nominal-Clause Syntax as Applied to a Wider Field of 1st Millennium BCE Northwest Semitic
Alviero Niccacci: Background Constructions inside the Main Line in Biblical Hebrew
Frank Polak: The Circumstantial Clause as Trigger: Syntax, discourse and plot structure in biblical narrative
Clause linking in Ethio-Semitic
Lutz Edzard: Complex predicates and Circumstantial Clause Combining (CCC): Serial Verbs and Converbs in a Comparative Semitic Perspective
Clause linking in East Semitic
Eran Cohen: The Domain: A Formal Syntactic Unit Above Sentence Level
The article publishes nine parchment leaves (or parts thereof), reused as a secondary binding of ... more The article publishes nine parchment leaves (or parts thereof), reused as a secondary binding of six books hold in the library of the former Capuchin and actual Franciscan monastery Engelberg (Bavaria). The binding has been executed in the second third of the 18th century—relatively late for this type of reuse. The manuscripts can be dated approximately to the 14th century. The parchments contain vocalized Hebrew liturgical texts from the Maḥzor according to the Ashkenazic rite, either texts of the Yom Kippur or Seliḥot. Most of the texts, except one, are known Piyyutim. Some of the leaves contain only partly known commentaries on the margins. Three of the leaves are successive leaves of one manuscript, the others except one are part of the same manuscript.
The first two clauses of Isa 40:3 can be and have been interpreted in different ways. “The desert... more The first two clauses of Isa 40:3 can be and have been interpreted in different ways. “The desert” can be interpreted as a local circumstance of the voice, of the one crying, or of the way and its preparing. In a first step, the paper describes the different ways of syntactically parsing these clauses, the semantics of their elements, and the poetical structure of the verse. The semantics and the poetical structures hint to an interpretation of the desert as part of the direct speech. In a second step, the history of the interpretation is traced, shown by translations and quotations of the expression and by comments on it. In the LXX the poetic parallelism of the verse is different because of the omission of the word b‘rbh in the second part of the verse. Hence its poetical structure is a clue for the connection of the desert with the introduction of the direct speech. In the New Testament, the voice is referred to John the Baptist, who is located in the desert. This is why in the overwhelming majority of Christian sources is the desert the place of the voice and not of the way. In Jewish sources, both interpretations are found, the connection of the desert with the introduction to the direct speech being more common. The accents of the Masoretic Text, however, divide after the first two words of the verse.
Wissenschaft und Weisheit: Franziskanische Studien zu Theologie, Philosophie und Geschichte, 2018
The publication of two leaves of a Talmud manuscript (Jebamot 73b-74b) which was reused as bindin... more The publication of two leaves of a Talmud manuscript (Jebamot 73b-74b) which was reused as binding of an incunabulum (1496) hold in the library of the Franciscan monastery St. Anna in Munich, Germany
Eine Rezension zur neuen Einheitsübersetzung (2016)
At the end of 2016, a new version of the Ger... more Eine Rezension zur neuen Einheitsübersetzung (2016)
At the end of 2016, a new version of the German Einheitsübersetzung, the official translation of the Bible of the German speaking Catholic dioceses, appeared, in order to replace the former edition (of 1980). The article evaluates some of the numerous changes. A few of them are matters of style, while most of them lead to a more literal and more concordant text. Many formulations of the 1980 edition which interpreted or explained the text are avoided. This probably renders the translation less fluent, but more faithful to the Hebrew and Greek Biblical texts. The changes are not too widespread, so the reader does not have the impression that he is reading a totally new Biblical text, an exception being the Psalms, which are full of changes, many of them merely stylistic ones. This might lead to problems in reception of the new version when it will be introduced in new editions of the liturgical books.
The article describes the double documents from the Judaean Desert, on the one hand their materia... more The article describes the double documents from the Judaean Desert, on the one hand their material conditions and their lay out, on the other hand the relationship between the upper (inner) and the lower (outer) texts. There are three different forms: two widely identical texts, written one below the other on one side of a sheet; two such texts the first of which starts on the back of the sheet; and, third, documents with a noticeably shortened upper text. The upper text is often less carefully written. Both the lay out and some of the differences between the two texts point to the conclusion that the upper text was written first, while the lower text was copied from the upper one.
The article describes the distribution of the long and short wayyiqtol forms of verbs III.h in Bi... more The article describes the distribution of the long and short wayyiqtol forms of verbs III.h in Biblical (Masoretic) Hebrew, with a total of 110 long forms vs. 2171 short forms. There are no general rules able to explain all long forms found in the Biblical text. There are, however, a number of regularities or tendencies, which can be empirically observed. The long forms are relatively widespread (1) in the first and in the second (few occurrences) persons; (2) in the Prophets, the poetic books, Daniel, Ezra und Nehemiah; (3) in the first person in Joshua – Kings, Isaiah, Jeremiah, Ezekiel, Hosea, Job, Proverbs, Qohelet, Daniel, and Chronicles; (4) in the third person in Kings (especially 1Kgs 16 – 2Kgs 13) and Jeremiah; (5) with doubly weak verbs (except hyh and ḥyh); (6) in the hiphil, piel, and hitpael; (7) in northern prose; (8) at the end of a clause; (9) before a direct object; (10) in the apodosis of a double clause; (11) before a laryngeal (except ḥ). The long forms are relatively seldom (1) in the third person; (2) in the Torah (very seldom), Joshua – Samuel, Ruth and Esther (none in either), and Chronicles; (3) in the third and second persons in the Torah (none), the Twelve Prophets, and the Writings (ketuvim); (4) in northern poetry; (5) with verbs I.h and I.ḥ, especially hyh (none in the third and second persons) and ḥyh (none); (6) with verbs both I.lar. and II.r (none); (7) before the subject; (8) before sibilants, velars, ḥ, and r. In a few cases the long forms express a nuance different from the short forms: (1) in the first person of hyh (description of a durative state); (2) in the third person of bnh (“rebuild”); (3) with r’h in Ezekiel (emphasis on the act of seeing rather than on the object which is seen).
Moshavi A., Notarius T. (edd.), Advances in Biblical Hebrew Linguistics (Linguistic Studies in Ancient West Semitic 12), Winona Lake 2017, 173-188.
Starting point of this study is text linguistics, as applied to Biblical Hebrew by Niccacci. Nomi... more Starting point of this study is text linguistics, as applied to Biblical Hebrew by Niccacci. Nominal and verb-second clauses embedded in a narrative unit which are not introduced by waw do not provide background information important for the plot of the story. Instead, they connect the text to the world the writer (and the reader) lives in.
– Due to copyright restrictions imposed by the publisher the article cannot be uploaded, but only the handout of the conference.
In Rm 14:21, St. Paul states “it is good not to eat meat or drink wine or do anything that makes ... more In Rm 14:21, St. Paul states “it is good not to eat meat or drink wine or do anything that makes your brother or sister stumble.” Meat is mentioned in this context before (Rm 14:2), whereas wine is not. This paper aims to show that the refusal to consume both meat and wine can be explained by the kashrut laws, according to which meat and wine are kosher only if they are produced by Jews. The problem is that these laws cannot be verified for the New Testament period. This paper studies a number of texts of the Second Temple period, which mention Jews abstaining from meat and wine in pagan surroundings. This explanation fits into an interpretation of the “weak” in Rome as Judeo-Christians who continue to observe the jewish halakha. Following a rupture between Jews and Judeo-Christians in Rome, the latter had no possibility of obtaining kosher meat and wine, hence they abstained totally from both.
The paper describes two constructions which are widespread in the Greek text of the Gospel of Mar... more The paper describes two constructions which are widespread in the Greek text of the Gospel of Mark: the historic present (149 occurrences) and the expression kai euthus, “and suddenly” (25 occurrences). Both constructions are found in classical Greek as well, hence an influence of a foreign language cannot a priori be assumed. Both constructions, however, are used slightly differently in Mark than their use in classical and other biblical Greek texts. Their frequency and these differences on the one hand, the widespread presence of semitisms—probably aramaisms—in Mark on the other hand have let to the assumption of an Aramaic influence on these Greek constructions. The examination of different Aramaic texts—especially Biblical Aramaic (Daniel and Ezra) and the Peshitta of Mark’s Gospel—enabled two Aramaic constructions to be isolated as possible parallels: a participle clause whose head is the participle in narrative contexts, and the Aramaic adverb (b)edayn, “then”.
B. Isaksson - M. Persson (edd.), Strategies of clause linking in Semitic languages: Proceedings of the International Symposium on Clause Linking in Semitic Languages, Kivik, Sweden, 5-7 August 2012, 91-108., 2014
Taking as a starting point the wayyiqtol chain in Biblical Hebrew as expressing the foreground of... more Taking as a starting point the wayyiqtol chain in Biblical Hebrew as expressing the foreground of the narration, the paper investigates the constructions preceding this chain. On the one hand, there are special prelude constructions, mostly a circumstantial construction preceding the main clause. On the other hand, the wayyiqtol chain may follow other constructions as well, expressing either background or comment. These constructions are usually, but not necessarily, in the past time frame. The wayyiqtol continues them, but switches to the foreground of the narration. Formally, this foregrounded wayyiqtol chain cannot be distinguished from the continuation of an eventually preceding foreground chain.
Wimmer S.J., Gafus G. (edd.), "Vom Leben umfangen": Ägypten, das Alte Testament und das Gespräch der Religionen: Gedenkschrift für Manfred Görg (Ägypten und Altes Testament 80), 59-73., 2014
Die Studie untersucht die biblischen und außerbiblischen Traditionen zum Stamm Ismael und kommt z... more Die Studie untersucht die biblischen und außerbiblischen Traditionen zum Stamm Ismael und kommt zu dem Ergebnis, dass man der Quellenlage am ehesten gerecht wird, indem man drei chronologisch und geographisch unterscheidbare Phasen annimmt. Ein Stamm Ismael in der späten Bronzezeit oder frühen Eisenzeit im westlichen Negeb ist zwar ebensowenig beweisbar wie es die Historizität der Patriarchen ist; die in Gen 16 bewahrten Traditionen sprechen aber eher für als gegen dessen Existenz. Im 7. Jh. v. Chr. tritt im Ostjordanland ein Stämmebund Šumu’il auf, den die biblische Tradition mit Ismael gleichsetzt. Mehrere Jahrhunderte, nachdem dieser Stämmebund zu existieren aufgehört hat, wird, zunächst in der jüdischen Tradition, Ismael mit den Arabern identifiziert. Diese Tradition wird im Islam aufgegriffen und ist bis heute Allgemeingut.
The paper aims at describing the distribution of clause initial imperatives with and without waw,... more The paper aims at describing the distribution of clause initial imperatives with and without waw, applying the text-linguistic model of Weinrich and Niccacci. Imperative clauses without waw are found in the following text-linguistic environments: At the very beginning of a new text, i.e., of a new direct speech; after other prelude constructions; at the beginning of a new text segment; as a foreground construction, connected semantically and syntactically closely to a preceding imperative. On the other hand, waw-imperative clauses are foreground constructions.
Fassberg S.E., Bar-Asher M., Clements R.A. (edd.), Hebrew in the Second Temple Period: The Hebrew of the Dead Sea Scrolls and of Other Contemporary Sources (Studies on the Texts of the Desert of Judah 108), 2013
Das Stundengebet (Brevier) nach dem römischen Ritus (Weihnachtszeit): Die biblischen Texte sind i... more Das Stundengebet (Brevier) nach dem römischen Ritus (Weihnachtszeit): Die biblischen Texte sind in den Originalsprachen (hebräisch, aramäisch, griechisch), nicht-biblische Texte auf Lateinisch. La liturgia delle ore (breviario) in rito romano (tempo di Natale): I testi biblici sono nelle lingue originali (ebraico, aramaico, greco), testi non biblici in latino. The Liturgy of the Hours (breviary) according to the Roman Rite (Christmastide): The Biblical texts are in the original languages (Hebrew, Aramaic, Greek), non-biblical texts in Latin. Liturgia horarum (Breviarium) iuxta ritum romanum (tempus nativitatis): Textus biblici apparent in linguis biblicis (hebraice, aramaice, grece), alii textus in lingua latina. Ad usum privatum
Das Stundengebet (Brevier) nach dem römischen Ritus (Advent): Die biblischen Texte sind in den Or... more Das Stundengebet (Brevier) nach dem römischen Ritus (Advent): Die biblischen Texte sind in den Originalsprachen (hebräisch, aramäisch, griechisch), nicht-biblische Texte auf Lateinisch. La liturgia delle ore (breviario) in rito romano (avvento): I testi biblici sono nelle lingue originali (ebraico, aramaico, greco), testi non biblici in latino. The Liturgy of the Hours (breviary) according to the Roman Rite (advent): The Biblical texts are in the original languages (Hebrew, Aramaic, Greek), non-biblical texts in Latin. Liturgia horarum (Breviarium) iuxta ritum romanum (adventus): Textus biblici apparent in linguis biblicis (hebraice, aramaice, grece), alii textus in lingua latina. Ad usum privatum
SUMMARY This paper studies the question on which (Julian) date falls an ancient dating according ... more SUMMARY This paper studies the question on which (Julian) date falls an ancient dating according to the Jewish calendar. It is only incompletely known how in Biblical times the beginning of the lunar month was reckoned and how the lunar calendar was adapted to the solar year. The article investigates ancient documents with double datings or with information about the day of the week, with the result that the calendar was mainly based on the observation of the moon and of the vegetation, which cannot be exactly reconstructed in retrospect. Hence, the dates provided by the Gospels are not sufficient in order to reconstruct the year in which Jesus was crucified. ZUSAMMENFASSUNG Die Studie behandelt die Frage, auf welchen (julianischen) Tag eine antike Datumsangabe nach jüdischem Kalender fiel. Wie der Beginn des Mond-Mo-nats genau festgelegt wurde und wie der Mondkalender mit dem Sonne!ahr in Einklang gebracht wurde, ist für die biblische Zeit nur lückenhaft bekannt. Dieser Artikel untersucht antike Dokumente, die doppelt datiert sind oder die neben der Datumsangabe den Wochentag angeben, mit dem Ergebnis, daß der Kalender weitgehend auf der Beobachtung des Mondes und der Vegetation beruhte, was im nachhinein nicht genau rekonstruierbar ist. Deshalb genügen die Datums-und Wochentagsangaben der Evangelien nicht, um das Jahr, in dem Jesus gekreuzigt worden ist, rekonstruieren zu können.
Das Stundengebet (Brevier) nach dem römischen Ritus (Jahreskreis): Die biblischen Texte sind in d... more Das Stundengebet (Brevier) nach dem römischen Ritus (Jahreskreis): Die biblischen Texte sind in den Originalsprachen (hebräisch, aramäisch, griechisch), nicht-biblische Texte auf Lateinisch. La liturgia delle ore (breviario) in rito romano (tempo ordinario): I testi biblici sono nelle lingue originali (ebraico, aramaico, greco), testi non biblici in latino. The Liturgy of the Hours (breviary) according to the Roman Rite (ordinary time): The Biblical texts are in the original languages (Hebrew, Aramaic, Greek), non-biblical texts in Latin. Liturgia horarum (Breviarium) iuxta ritum romanum (tempus per annum): Textus biblici apparent in linguis biblicis (hebraice, aramaice, grece), alii textus in lingua latina. Ad usum privatum
Nachdem sie so ihren Spott mit ihm (Jesus) getrieben hatten, nahmen sie ihm den Purpurmantel ab u... more Nachdem sie so ihren Spott mit ihm (Jesus) getrieben hatten, nahmen sie ihm den Purpurmantel ab und zogen ihm seine eigenen Kleider wieder an Dann führten sie Jesus hinaus, um ihn zu kreuzigen Einen Mann, der gerade vom Feld kam, Simon von Kyrene, den Vater des Alexander und des Rufus, zwangen sie, sein Kreuz zu tragen Und sie brachten Jesus an einen Ort namens Golgota, das heißt übersetzt: Schädelhöhe Dort reichten sie ihm Wein, der mit Myrrhe gewürzt war; er aber nahm ihn nicht Dann kreuzigten sie ihn Sie verteilten seine Kleider, indem sie das Los über sie warfen, wer was bekommen sollte Es war die dritte Stunde, als sie ihn kreuzigten Und eine Aufschrift gab seine Schuld an: Der König der Juden Zusammen mit ihm kreuzigten sie zwei Räuber, den einen rechts von ihm, den andern links Die Leute, die vorbeikamen, verhöhnten ihn, schüttelten den Kopf und riefen: Ach, du willst den Tempel niederreißen und in drei wieder aufbauen? Rette dich selbst und steig herab vom Kreuz! Ebenso verhöhnten ihn auch die Hohepriester und die Schriftgelehrten und sagten untereinander: Andere hat er gerettet, sich selbst kann er nicht retten Der Christus, der König von Israel! Er soll jetzt vom Kreuz herabsteigen, damit wir sehen und glauben Auch die beiden Männer, die mit ihm zusammen gekreuzigt wurden, beschimpften ihn Als die sechste Stunde kam, brach eine Finsternis über das ganze Land hereinbis zur neunten Stunde Und in der neunten Stunde schrie Jesus mit lauter Stimme: Eloï, Eloï, lema sabachtani?, das heißt übersetzt: Mein Gott, mein Gott, warum hast du mich verlassen? Einige von denen, die dabeistanden und es hörten, sagten: Hört, er ruft nach Elija! Einer lief hin, tauchte einen Schwamm in Essig, steckte ihn auf ein Rohr und gab Jesus zu trinken Dabei sagte er: Lasst, wir wollen sehen, ob Elija kommt und ihn herabnimmt Jesus aber schrie mit lauter Stimme Dann hauchte er den Geist aus Da riss der Vorhang im Tempel in zwei Teile von oben bis unten Als der Hauptmann, der Jesus gegenüberstand, ihn auf diese Weise sterben sah, sagte er: Wahrhaftig, dieser Mensch war Gottes Sohn 207670-Fink-Jerusalem-Inhalt-Lauf3.indd 6 09.04.20 09:14 7 Mk 15,40-47 Auch einige Frauen sahen von Weitem zu, darunter Maria aus Magdala, Maria, die Mutter von Jakobus dem Kleinen und Joses, sowie Salome; sie waren Jesus schon in Galiläa nachgefolgt und hatten ihm gedient Noch viele andere Frauen waren dabei, die mit ihm nach Jerusalem hinaufgezogen waren Da es Rüsttag war, der Tag vor dem Sabbat, und es schon Abend wurde, ging Josef von Arimathäa, ein vornehmes Mitglied des Hohen Rats, der auch auf das Reich Gottes wartete, zu Pilatus und wagte es, um den Leichnam Jesu zu bitten Pilatus war überrascht, als er hörte, dass Jesus schon tot sei Er ließ den Hauptmann kommen und fragte ihn, ob Jesus bereits gestorben sei Als er es vom Hauptmann erfahren hatte, überließ er Josef den Leichnam Josef kaufte ein Leinentuch, nahm Jesus vom Kreuz, wickelte ihn in das Tuch und legte ihn in ein Grab, das in einen Felsen gehauen war Dann wälzte er einen Stein vor den Eingang des Grabes Maria aus Magdala aber und Maria, die Mutter des Joses, beobachteten, wohin der Leichnam gelegt wurde
Im Land des Herrn: Franziskanische Zeitschrift für das Heilige Land 74/1, 2020
Eine ausführliche und wissenschaftlichere Studie zum selben Thema ist veröffentlicht in:
“Doppe... more Eine ausführliche und wissenschaftlichere Studie zum selben Thema ist veröffentlicht in:
“Doppelte Datierungen und Datumsangaben mit Wochentag zur Einordnung antiker jüdischer Daten in eine absolute Chronologie: Zugleich ein (negativer) Beitrag zur Chronologie der Kreuzigung Jesu”, in M. Leroy, M. Staszak (edd.), Perceptions du temps dans la Bible (Études Bibliques : Nouvelle série 77), Leuven - Paris - Bristol 2018, 248-273.
That paper studies the question on which (Julian) date falls an ancient dating according to the Jewish calendar. It is only incompletely known how in Biblical times the beginning of the lunar month was reckoned and how the lunar calendar was adapted to the solar year. The article investigates ancient documents with double datings or with information about the day of the week, with the result that the calendar was mainly based on the observation of the moon and of the vegetation, which cannot be exactly reconstructed in retrospect. Hence, the dates provided by the Gospels are not sufficient in order to reconstruct the year in which Jesus was crucified.
Im Land des Herrn: Franziskanische Zeitschrift für das Heilige Land, 2019
A short, actual description of Karakosh/Baghdede, a small Christian town in northern Iraq (near M... more A short, actual description of Karakosh/Baghdede, a small Christian town in northern Iraq (near Mossul), which was occupied for three years by ISIS. A North-Eastern Neo Aramaic dialect is still spoken there in every-day live.
Traduzione italiana di Im Land des Herrn: Ein franziskanischer Pilger- und Reiseführer für das He... more Traduzione italiana di Im Land des Herrn: Ein franziskanischer Pilger- und Reiseführer für das Heilige Land
Eine gekürzte, populärwissenschaftliche Fassung von:
"Ismael: Diachroner Versuch einer Lokalisie... more Eine gekürzte, populärwissenschaftliche Fassung von: "Ismael: Diachroner Versuch einer Lokalisierung", in: Wimmer S.J., Gafus G. (edd.), "Vom Leben umfangen": Ägypten, das Alte Testament und das Gespräch der Religionen: Gedenkschrift für Manfred Görg (Ägypten und Altes Testament 80), 2014, 59-73. https://www.academia.edu/6086289/Ismael_Diachroner_Versuch_einer_Lokalisierung
Dieser Pilgerführer soll eine wertvolle Hilfe sein, das Heilige Land, das Land der Bibel, kennenz... more Dieser Pilgerführer soll eine wertvolle Hilfe sein, das Heilige Land, das Land der Bibel, kennenzulernen: das Land der Patriarchen und Propheten, die Heimat Jesu, Mariens und der Apostel, Ursprungsort der Kirche, bis heute die Heimat kleiner, aber sehr lebendiger christlicher Gemeinden. Er füllt eine Lücke zwischen kürzer gefassten Pilger- oder Touristenführern und ausführlichen wissenschaftlichen Werken. Wer seine Kenntnisse vertiefen möchte, wer eine Reise vorbereitet, wer als Pilgerführer das Land anderen nahebringt, wer daheim noch einmal nachlesen möchte oder wer Bibelerklärungen an Ort und Stelle sucht, wird hier auf seine Kosten kommen. Das Buch umfasst das Heilige Land im weiteren Sinn: Israel und Palästina, Jordanien und die Sinaihalbinsel. „Im Land des Herrn“ erschien erstmals 1999 und wurde für die fünfte Auflage umfassend bearbeitet und aktualisiert.
Im Land des Herrn: Franziskanische Zeitschrift für das Heilige Land 51/7 (1997) 122-127.
Beschreibung und deutsche Übersetzung der täglichen Prozession der Franziskaner in der Geburtskir... more Beschreibung und deutsche Übersetzung der täglichen Prozession der Franziskaner in der Geburtskirche, Betlehem.
Im Land des Herrn: Franziskanische Zeitschrift für das Heilige Land 49/1 (1995) 7-23.
Beschreibung und deutsche Übersetzung der nachmittäglichen Prozession der Franziskaner in der Gra... more Beschreibung und deutsche Übersetzung der nachmittäglichen Prozession der Franziskaner in der Grabeskirche, Jerusalem.
Uploads
Books by Gregor Geiger
A German translation of all published texts discovered in the Judean Desert at sites other than Qumran, with an extensive introduction.
Online-Veröffentlichung des Auszugs mit freundlicher Genehmigung des Verlags De Gruyter
The editors are proud to present this original research for the first time to the international audience.
Contents of the volume:
Clause linking in Arabic dialects
Heléne Kammensjö: Circumstantial Clause Combining in Oral Egyptian Arabic: A preliminary report covering aspects of asyndesis and auxiliation
Maria Persson: Non-Main Clause Linking and Verb Form Switch in Syrian Arabic: Is there a circumstantial clause?
Clause linking in written Arabic
Hans Lagerqvist: Convergent Syntax in Modern Standard Arabic: Indefinite relative clauses and asyndetic ḥāl clauses
Michal Marmorstein: Verbal Syntax and Textual Structure in Classical Arabic Prose
Clause linking in Biblical Hebrew
Gregor Geiger: Constructions which Precede the wayyiqṭōl Chain in Biblical Hebrew
Bo Isaksson: Archaic Biblical Hebrew Poetry: The Linking of Finite Clauses
Reinhard G. Lehmann: “Since, while and whilst I am a poor man.” The Legacy of Diethelm Michel’s Nominal-Clause Syntax as Applied to a Wider Field of 1st Millennium BCE Northwest Semitic
Alviero Niccacci: Background Constructions inside the Main Line in Biblical Hebrew
Frank Polak: The Circumstantial Clause as Trigger: Syntax, discourse and plot structure in biblical narrative
Clause linking in Ethio-Semitic
Lutz Edzard: Complex predicates and Circumstantial Clause Combining (CCC): Serial Verbs and Converbs in a Comparative Semitic Perspective
Clause linking in East Semitic
Eran Cohen: The Domain: A Formal Syntactic Unit Above Sentence Level
Papers by Gregor Geiger
In a second step, the history of the interpretation is traced, shown by translations and quotations of the expression and by comments on it. In the LXX the poetic parallelism of the verse is different because of the omission of the word b‘rbh in the second part of the verse. Hence its poetical structure is a clue for the connection of the desert with the introduction of the direct speech. In the New Testament, the voice is referred to John the Baptist, who is located in the desert. This is why in the overwhelming majority of Christian sources is the desert the place of the voice and not of the way. In Jewish sources, both interpretations are found, the connection of the desert with the introduction to the direct speech being more common. The accents of the Masoretic Text, however, divide after the first two words of the verse.
At the end of 2016, a new version of the German Einheitsübersetzung, the official translation of the Bible of the German speaking Catholic dioceses, appeared, in order to replace the former edition (of 1980). The article evaluates some of the numerous changes. A few of them are matters of style, while most of them lead to a more literal and more concordant text. Many formulations of the 1980 edition which interpreted or explained the text are avoided. This probably renders the translation less fluent, but more faithful to the Hebrew and Greek Biblical texts. The changes are not too widespread, so the reader does not have the impression that he is reading a totally new Biblical text, an exception being the Psalms, which are full of changes, many of them merely stylistic ones. This might lead to problems in reception of the new version when it will be introduced in new editions of the liturgical books.
– Due to copyright restrictions imposed by the publisher the article cannot be uploaded, but only the handout of the conference.
A German translation of all published texts discovered in the Judean Desert at sites other than Qumran, with an extensive introduction.
Online-Veröffentlichung des Auszugs mit freundlicher Genehmigung des Verlags De Gruyter
The editors are proud to present this original research for the first time to the international audience.
Contents of the volume:
Clause linking in Arabic dialects
Heléne Kammensjö: Circumstantial Clause Combining in Oral Egyptian Arabic: A preliminary report covering aspects of asyndesis and auxiliation
Maria Persson: Non-Main Clause Linking and Verb Form Switch in Syrian Arabic: Is there a circumstantial clause?
Clause linking in written Arabic
Hans Lagerqvist: Convergent Syntax in Modern Standard Arabic: Indefinite relative clauses and asyndetic ḥāl clauses
Michal Marmorstein: Verbal Syntax and Textual Structure in Classical Arabic Prose
Clause linking in Biblical Hebrew
Gregor Geiger: Constructions which Precede the wayyiqṭōl Chain in Biblical Hebrew
Bo Isaksson: Archaic Biblical Hebrew Poetry: The Linking of Finite Clauses
Reinhard G. Lehmann: “Since, while and whilst I am a poor man.” The Legacy of Diethelm Michel’s Nominal-Clause Syntax as Applied to a Wider Field of 1st Millennium BCE Northwest Semitic
Alviero Niccacci: Background Constructions inside the Main Line in Biblical Hebrew
Frank Polak: The Circumstantial Clause as Trigger: Syntax, discourse and plot structure in biblical narrative
Clause linking in Ethio-Semitic
Lutz Edzard: Complex predicates and Circumstantial Clause Combining (CCC): Serial Verbs and Converbs in a Comparative Semitic Perspective
Clause linking in East Semitic
Eran Cohen: The Domain: A Formal Syntactic Unit Above Sentence Level
In a second step, the history of the interpretation is traced, shown by translations and quotations of the expression and by comments on it. In the LXX the poetic parallelism of the verse is different because of the omission of the word b‘rbh in the second part of the verse. Hence its poetical structure is a clue for the connection of the desert with the introduction of the direct speech. In the New Testament, the voice is referred to John the Baptist, who is located in the desert. This is why in the overwhelming majority of Christian sources is the desert the place of the voice and not of the way. In Jewish sources, both interpretations are found, the connection of the desert with the introduction to the direct speech being more common. The accents of the Masoretic Text, however, divide after the first two words of the verse.
At the end of 2016, a new version of the German Einheitsübersetzung, the official translation of the Bible of the German speaking Catholic dioceses, appeared, in order to replace the former edition (of 1980). The article evaluates some of the numerous changes. A few of them are matters of style, while most of them lead to a more literal and more concordant text. Many formulations of the 1980 edition which interpreted or explained the text are avoided. This probably renders the translation less fluent, but more faithful to the Hebrew and Greek Biblical texts. The changes are not too widespread, so the reader does not have the impression that he is reading a totally new Biblical text, an exception being the Psalms, which are full of changes, many of them merely stylistic ones. This might lead to problems in reception of the new version when it will be introduced in new editions of the liturgical books.
– Due to copyright restrictions imposed by the publisher the article cannot be uploaded, but only the handout of the conference.
La liturgia delle ore (breviario) in rito romano (tempo di Natale): I testi biblici sono nelle lingue originali (ebraico, aramaico, greco), testi non biblici in latino.
The Liturgy of the Hours (breviary) according to the Roman Rite (Christmastide): The Biblical texts are in the original languages (Hebrew, Aramaic, Greek), non-biblical texts in Latin.
Liturgia horarum (Breviarium) iuxta ritum romanum (tempus nativitatis): Textus biblici apparent in linguis biblicis (hebraice, aramaice, grece), alii textus in lingua latina.
Ad usum privatum
La liturgia delle ore (breviario) in rito romano (avvento): I testi biblici sono nelle lingue originali (ebraico, aramaico, greco), testi non biblici in latino.
The Liturgy of the Hours (breviary) according to the Roman Rite (advent): The Biblical texts are in the original languages (Hebrew, Aramaic, Greek), non-biblical texts in Latin.
Liturgia horarum (Breviarium) iuxta ritum romanum (adventus): Textus biblici apparent in linguis biblicis (hebraice, aramaice, grece), alii textus in lingua latina.
Ad usum privatum
ZUSAMMENFASSUNG Die Studie behandelt die Frage, auf welchen (julianischen) Tag eine antike Datumsangabe nach jüdischem Kalender fiel. Wie der Beginn des Mond-Mo-nats genau festgelegt wurde und wie der Mondkalender mit dem Sonne!ahr in Einklang gebracht wurde, ist für die biblische Zeit nur lückenhaft bekannt. Dieser Artikel untersucht antike Dokumente, die doppelt datiert sind oder die neben der Datumsangabe den Wochentag angeben, mit dem Ergebnis, daß der Kalender weitgehend auf der Beobachtung des Mondes und der Vegetation beruhte, was im nachhinein nicht genau rekonstruierbar ist. Deshalb genügen die Datums-und Wochentagsangaben der Evangelien nicht, um das Jahr, in dem Jesus gekreuzigt worden ist, rekonstruieren zu können.
La liturgia delle ore (breviario) in rito romano (tempo ordinario): I testi biblici sono nelle lingue originali (ebraico, aramaico, greco), testi non biblici in latino.
The Liturgy of the Hours (breviary) according to the Roman Rite (ordinary time): The Biblical texts are in the original languages (Hebrew, Aramaic, Greek), non-biblical texts in Latin.
Liturgia horarum (Breviarium) iuxta ritum romanum (tempus per annum): Textus biblici apparent in linguis biblicis (hebraice, aramaice, grece), alii textus in lingua latina.
Ad usum privatum
“Doppelte Datierungen und Datumsangaben mit Wochentag zur Einordnung antiker jüdischer Daten in eine absolute Chronologie: Zugleich ein (negativer) Beitrag zur Chronologie der Kreuzigung Jesu”, in M. Leroy, M. Staszak (edd.), Perceptions du temps dans la Bible (Études Bibliques : Nouvelle série 77), Leuven - Paris - Bristol 2018, 248-273.
That paper studies the question on which (Julian) date falls an ancient dating according to the Jewish calendar. It is only incompletely known how in Biblical times the beginning of the lunar month was reckoned and how the lunar calendar was adapted to the solar year. The article investigates ancient documents with double datings or with information about the day of the week, with the result that the calendar was mainly based on the observation of the moon and of the vegetation, which cannot be exactly reconstructed in retrospect. Hence, the dates provided by the Gospels are not sufficient in order to reconstruct the year in which Jesus was crucified.
"Ismael: Diachroner Versuch einer Lokalisierung", in: Wimmer S.J., Gafus G. (edd.), "Vom Leben umfangen": Ägypten, das Alte Testament und das Gespräch der Religionen: Gedenkschrift für Manfred Görg (Ägypten und Altes Testament 80), 2014, 59-73.
https://www.academia.edu/6086289/Ismael_Diachroner_Versuch_einer_Lokalisierung