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  • From: Yaacov Yeretz <ierets AT yahoo.com>
  • To: b-hebrew AT lists.ibiblio.org
  • Subject: Re: [b-hebrew] The quick brown fox learned Hebrew...
  • Date: Wed, 3 Aug 2005 06:40:40 -0700 (PDT)


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ShalomAlan,



Here yougo:



ãâ ñ÷øï ùè áéí îàåëæá åìôúò îöà ìå çáøä àéê ä÷ìéèä



And if itisn't readable, just check the link below and scroll to Hebrew:



http://www.hupo.org.cn/docs/linuxdoc/lynx-2.8.5/test/quickbrown.html



Sincerely Yaacov



------------------------------



Perhapsmany of you are familiar with the sentence "The quick brown fox

jumpsover the lazy dog" which contains all of the letters of the

English alphabetand which is used for typing classes and such. I was

wondering,do any of you know of such a sentence or a verse in the

HebrewBible which contains all the letters of the Hebrew aleph-bet? I

wouldlike to use something like that as a drill in first-year Hebrew

forlearning the aleph-bet. Thanks!



Alan



________________________________

Dr. AlanD. Ingalls

AssociateProfessor of OT

BaptistBible Seminary

538 Venard Rd

ClarksSummit PA 18411

(570) 585-9373





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Shalom Alan,



I found you also a Biblical "brownfox" here:



https://lists.ibiblio.org/sympa/arc/b-hebrew/1999-October/004548.html



Sincerely



Yaacov



------------------------------



Perhapsmany of you are familiar with the sentence "The quick brown fox

jumpsover the lazy dog" which contains all of the letters of the

Englishalphabet and which is used for typing classes and such. I was

wondering,do any of you know of such a sentence or a verse in the

HebrewBible which contains all the letters of the Hebrew aleph-bet? I

wouldlike to use something like that as a drill in first-year Hebrew

forlearning the aleph-bet. Thanks!



Alan



________________________________

Dr. AlanD. Ingalls

AssociateProfessor of OT

BaptistBible Seminary

538 Venard Rd

ClarksSummit PA 18411

(570) 585-9373




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Subject: [b-hebrew] The Tetragrammaton; aia; is there a name in Ex3:14?
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An important basis for YHWH-the-verb hypothesis is AHIH in Exodus 3:14. =
AHIH is universally interpreted as the divine name, 1s imperfect.

However, this does not seem unambiguous to me.

Moses doesn't say the name to Aaron, and both of them say it neither to =
the people, nor to the pharaoh.

Could it be that ahih in Ex3:14 is not a name, but a refusal to state =
it? The phrase has perfect analogy in Russian, =C2=D5=C4=D8 =DE=D4=CF =
=C2=D5=C4=C5=D4, "let it be as it will be," sort of American "whatever!" =
Moses says that people would ask the name, and receives a reply, =
"Whatever!" They might ask, but Moses must ignore the inquiry.

The next phrase is translated as "I am has sent me to you." Schwa in =
slhni raises doubts about that word being 3ms PT verb. Could the phrase =
be better rendered, "I will be a messenger to you"?

My doubts might or might not prove substantial, but the point is =
curious, and the discussion might be refreshing. All inputs are =
appreciated.

Vadim Cherny
>From Christopher.Heard AT pepperdine.edu Wed Aug 3 10:05:59 2005
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Subject: Re: [b-hebrew] Inspiration
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If we follow the storyline of the books of Ezra-Nehemiah, wouldn't
the high priest at that time be Eliashib (Neh 3:1, 20; 13:28)?

On Aug 3, 2005, at 4:06 AM, Peter Kirk wrote:

> On 03/08/2005 12:25, Yigal Levin wrote:
>
>
>> The basic Jewish tradition, found in the Talmud and in later
>> sources, is
>> that Ezra collected the earier books (and wrote a few of his own),
>> perhaps
>> decided between different versions, and declared these books, and
>> no others,
>> to be "Scripture" (in Christian terms, this would be called
>> canonization).
>> He was able to do this because, in Jewish tradition, he had three
>> "hats": he
>> was "Ezra the scribe", basically what later became known as a
>> "rabbi", and
>> in Jewish tradition he was the head of the high rabbinical court (the
>> "Knesset Hagedolah" or Great Assembly, the later Sanhedrin). This
>> gave him
>> the legal authority. He was also a prophet; the Talmud identifies
>> him with
>> Malachi, the last of the prophets. So he also had the
>> "inspiration" - and
>> yes, I think that that is a perfectly appropriate term. He was
>> also High
>> Priest, so that he also had the "ritual authority". However, you
>> should
>> remember that this is Talmudic tradition, written down almost 1000
>> years
>> after Ezra. The book of Ezra itself makes no such claims. ...
>>
>>
>
> The book of Ezra calls Ezra "the priest" (HAKKOHEN) and "the scribe"
> (HASSOPER) (Ezra 7:11 etc). There is no other named High Priest in his
> period, assuming that Joshua (active when Haggai prophesied in 520
> BCE)
> was dead by the time of Ezra's arrival in Jerusalem (generally
> reckoned
> as c. 458 BCE). The only other priest named in Ezra's time is Meremoth
> (Ezra 8:33). Ezra is described as "son of Seraiah, the son of Azariah,
> the son of Hilkiah..." (7:1). Could this Seraiah have been the High
> Priest taken into exile by Nebuchadnezzar (2 Kings 25:18)? Well, the
> time frame seems rather too long. Could this Hilkiah have been the
> High
> Priest of Josiah's time? This makes more sense, although the
> generations
> are still rather long unless some have been skipped. Anyway, it is not
> unreasonable to conclude just from the Bible that Ezra was at least
> acting as High Priest at the time, perhaps because he was the senior
> surviving and available descendant of the high priestly line.
> Perhaps he
> avoided calling himself "High Priest" because there was some doubt
> about
> his formal status. But the Talmudic tradition is certainly a
> reasonable
> inference from the biblical picture.
>
> But as for Ezra being a prophet, it is interesting that there is no
> sign
> in the books of Ezra or Nehemiah of him speaking in the name of God,
> only of him speaking to God and instructing the people in his own
> words
> and the words of the Torah. The biblical picture seems to suggest that
> the era of prophetic activity had already finished, and was being
> superseded by an era of dependence on written sources. And, as you
> point
> out later, the books attributed to Ezra are in Jewish tradition
> considered "inspired" but not "prophetic". Of course this leaves open
> (if the Talmudic tradition is not relied on) the question of who wrote
> the book of Malachi, and when.
>
>
>> ... From our sources
>> from the Second Temple period, including the DDS, the LXX, the
>> Apocrypha,
>> Josephus, Philo etc., we know that the canonization of scripture
>> in Judaism
>> was a long process, and that Ezra, whatever his role was, was the
>> starting
>> point, not the conclusion. The Hebrew Bible achieved its more-or-
>> less final
>> form only after the destruction of the Second Temple, probably in
>> the 2nd or
>> even 3rd century.
>>
>>
>>
>
> Surely there is good evidence somewhat earlier than this, of a more or
> less fixed canon by the 1st century? The DSS and the New Testament
> more
> or less agree in which books they quote as authoritative. And the
> "apocryphal" books in the LXX etc, even those originally written in
> Hebrew e.g. Sirach, never seemed to have been considered part of the
> Hebrew "canon".
>
>
> --
> Peter Kirk
> peter AT qaya.org (personal)
> peterkirk AT qaya.org (work)
> http://www.qaya.org/
>
> _______________________________________________
> b-hebrew mailing list
> b-hebrew AT lists.ibiblio.org
> http://lists.ibiblio.org/mailman/listinfo/b-hebrew
>

--
R. Christopher Heard
Assistant Professor of Religion
Pepperdine University
Malibu, California 90263-4352
http://faculty.pepperdine.edu/cheard
http://www.iTanakh.org
http://www.semioticsandexegesis.info



  • Re: [b-hebrew] The quick brown fox learned Hebrew..., Yaacov Yeretz, 08/03/2005

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