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Der Schlussstein soll den Wortschatz der aramäischen Stücke Esras und Daniels in ihrem sprach-und kulturgeschichtlichen Kontext verorten und dabei das Biblisch-Aramäische aus seiner Rolle als Anhang der Hebräischen Bibel befreien. Statt dessen erscheint es als das, was es ist: Teil einer übergreifenden Schrifttradition, die sich im Laufe des ersten Jahrtausends v.Chr. von Syrien aus nach Mesopotamien, Palästina, Ägypten, Arabien, Anatolien und sogar bis Zentralasien verbreitet hatte und unter verschiedenen örtlichen Gestalten in Literatur, Verwaltung oder täglichem Verkehr bis in die Spätantike lebendig blieb. Mehr noch als das Hebräische bezeugt das Aramäische die Einbettung des Alten Testaments in seinen weiten kulturellen Rahmen. Wegen der anspruchsvollen Zielsetzung hat das Aramäische Wörterbuch im ThWAT seine eigene Geschichte. Als erster Herausgeber sollte im Januar 1986 Klaus Beyer (1929-2014 gewonnen werden; dieser sagte aber aus verschiedenen Gründen ab, von denen gerade die zu jener Zeit noch viel ungünstigere Forschungslage für ein solches Projekt leicht nachvollziehbar ist. In konkreter Form angekündigt wurde der Band dann ein knappes Jahrzehnt später in der Zeitschrift für Althebraistik 8, 1995, 80f., von Ingo Kottsieper, der auch die erste Lieferung von 2001 verantwortet hat. Doch erwies es sich als kompliziert, Autoren zu finden, die einmal das ganze über mehrere Sprachformen, Teilcorpora und wissenschaftliche Spezialgebiete verstreute aramäische Material, das erst die verschiedenen Konnotationen und Bedeutungsschichten der biblisch-aramäischen Begriffswelt freilegt, mit der nötigen philologischen Souveränität beherrschen und es zum anderen mit den exegetischen und religionsgeschichtlichen Fragen verbinden können, die an ein Theologisches Wörterbuch gestellt werden dürfen. Nach Jahren des Stillstands wurde das Vorhaben dem Unterzeichner anvertraut. Die Schwierigkeiten blieben zunächst unvermindert. Bei der Übernahme lag nur eine sehr kleine Handvoll Artikel für die zweite Lieferung überhaupt oder wenigstens in veröffentlichungsreifer Form vor; weitere Zusagen kamen trotz allem Bemühen selten und haben auch nicht in allen Fällen zu Manuskripteinsendungen geführt. Hin-und hergerissen zwischen der undankbaren Aufgabe und dem Widerwillen gegen Fahnenflucht hat sich der Herausgeber schließlich dazu durchgerungen, alle ausstehenden Artikel selbst zu verfassen und ist deshalb hier präsenter, als man es sonst erwarten würde. Immerhin konnte so jedoch eine weitgehende Einheitlichkeit in Zugang und Darstellung erreicht sowie der neueste Forschungsstand direkt eingearbeitet werden. Besonderer Wert wurde gelegt auf die Berücksichtigung der Fortschritte in der Gliederung der einzelnen aramäischen Sprachstufen mit ihren unterschiedlichen Bezügen zueinander, der semitistischen wie linguistischen Analyse und der zahlreichen erst jüngst erschlossenen Quellen: der übrigen Handschriften vom Toten Meer, der Clermont-Ganneau-Ostraka, aller Samaria-Papyri, vieler neuassyrischer Wirtschaftsurkunden und der Dokumente aus dem baktrischen Provinzarchiv. Der Herausgeberwechsel und Erfahrungen mit der ersten Lieferung haben zu einigen Änderungen im Profil ab Spalte 129 geführt. Es wurde bei gleicher theologischer Relevanz eine höhere philologische Tiefenschärfe durch die Untersuchung der Synonymik, der unterschiedlichen Nuancen grammatischer Konstruktionen sowie der verschiedenen Register und eine straffere Beschränkung auf die dem Biblisch-Aramäischen sprachlich und kulturell nächsten Varietäten des Aramäischen angestrebt, aber innerhalb dieses Rahmens eine möglichst vollständige und ausgewogene Darstellung. Semantische Felder und der eigentliche Sprachgebrauch sind also hier für das ältere Aramäisch zum ersten Mal auf breiter Basis beschrieben. So wird zugleich einigen wesentlichen Wandlungen in der alttestamentlichen Wissenschaft seit den ersten Bänden des ThWAT Rechnung getragen, vor allem der stärkeren Konzentration auf das direkte syro-palästinische Umfeld der Literaturtraditionen Altisraels, ihrer Transformation unter achämenidischer Herrschaft und ihrer in den Schriften aus Qumran gespiegelten frühen Rezeption. Verweise auf das Aramäische der hellenistisch-römischen Zeit schlagen zudem eine Brücke in die Umwelt des Neuen Testaments und des Urchristentums. Auch konnte die Auswahl des Stoffes genau auf das inzwischen weit fortgeschrittene \"Theologische Wörterbuch zu den Qumrantexten\" (ThWQ) abgestimmt werden, dessen Redaktion stets bereitwillig Einblicke in den aktuellen Stand der Dinge gestattet hat. Da die Arbeit an diesem Buch durch keinerlei Hilfskräfte, Forschungsfreisemester oder andere Annehmlichkeiten erleichtert wurde, kann das Dankwort kurz ausfallen. Nicht verschweigen darf man freilich die Engelsgeduld des Verlages, der Autoren und des ThWAT-Herausgebers Heinz-Josef Fabry. Dieser und Christian Stadel haben auch bei der Fahnenkorrektur tatkräftig geholfen und damit zu einem guten Ende beigetragen. Die gewaltigen Manen Klaus Beyers mögen die Fertigstellung durch alle widrigen Umstände einer ignoranten Hochschulpolitik gefördert haben. Zum Schluss ist es in Hände zurückgekehrt, denen er einst manchen neuen Griff gezeigt hat. Es fällt dem Unterzeichner leichter, ein Buch den Toten zu widmen als den Lebenden, denn \"die Ewigstummen, Ewigbleichen verheißen und versagen nie\". An dieser Stelle muss eine Ausnahme sein: Georg Müller und Christian Wirz sei das Werk nach mehr als fünfzehn Jahren treuer und tiefer Freundschaft herzlich zugeeignet! Amsterdam, am Fest des Heiligen Ignatius von Loyola 2015 Holger Gzella VI Hinweise zur Benutzung Außer den Präpositionen, Konjunktionen, Pronomina und Partikeln ist der biblisch-aramäische Wortschatz im Gesamt der Haupt-und Nebenlemmata fast vollständig erfasst, zugleich ein großer Teil des theologisch relevanten Wortschatzes des älteren Aramäisch überhaupt. Den Ausgangspunkt bildet wie im hebräischen Teil des ThWAT der kanonische Text der BHS, daher haben im Regelfall nur Lexeme oder Wurzeln, die im Biblisch-Aramäischen vorkommen, eigene Hauptlemmata. (Die Artikel jmī und ʿljm weichen davon ab. Der erste wurde noch vom Herausgeber der ersten Lieferung in Auftrag gegeben und lag beim Wechsel vor; der zweite war aus ebenfalls nicht mehr zu eruierenden Gründen Teil der ursprünglichen Lemmaliste und gehörte zu den wenigen, die sofort einen Bearbeiter gefunden hatten, weshalb auch ihm ein selbständiger Eintrag gewidmet ist.) Freilich hat die im Vorfeld getroffene und in der ersten Lieferung bereits durchgeführte Entscheidung, das Wörterbuch auf der Grundlage des biblisch-aramäischen Lexikons zu erstellen, zur Folge, dass selbst sonst häufige aramäische Lexeme, die in den nicht sehr umfangreichen und ganz bestimmten Genres verpflichteten Teilen Esras und Daniels zufällig nicht bezeugt sind, Hauptlemmata mit sinn-und sachverwandten Begriffen untergeordnet wurden. Nach dem Herausgeberwechsel wurde die in der ersten Lieferung sehr weitgehende Anordnung nach Sachgruppen stärker einer alphabetischen nach den aramäischen Wurzeln angeglichen, wie sie sich in der klassischen Semitistik bewährt hat, auch wenn die Reihenfolge in manchen Fällen bereits durchbrochen war (so steht z.B. ʾmr unter mll). Durch regelmäßige Querverweise und die Diskussion von Synonymen und Antonymen sowie ihrer jeweils unterschiedlichen Schattierungen wurde aber darauf geachtet, das weitere semantische Feld jedes Lexems wenigstens ansatzweise auszuleuchten. Die für jede eingehende Beschäftigung mit literarischen Texten wichtigen Nuancen, nach Möglichkeit auch unterschiedliche Stilstufen und Register (wie besonders die oft theologisch umbesetzte Rechts-und Verwaltungsterminologie), sollen damit trennscharf differenziert werden. Auch machen es eine vollständige alphabetische Wortliste sowie ein deutsch-aramäisches Verzeichnis im Anhang selbst im Umgang mit Wurzellexika Ungeübten leicht, das gesuchte Wort zu finden. Verbalwurzeln und nominale Formen im st.abs. sind nach ihrer reichsaramäischen Schreibung angeordnet, da diese auch für das Biblisch-Aramäische bestimmend war. Vokalisch auslautende Wurzeln stehen ihrer Form nach unter -ī, nicht ihrer Schreibung nach unter -h (das reiner Vokalbuchstabe ist); bei Wurzeln, die vorreichsaramäisch auf -ʾ auslauteten, wird die ältere Gestalt angegeben, weil sie sich oft in historischer Schreibung noch länger erhalten hat. Bei den Nomina wird im Kopf zwischen Schrägstrichen zugleich die nach dem heutigen Forschungsstand rekonstruierte reichsaramäische Lautung genannt, da diese einer historischen Perspektive eher entspricht als die späte (und für die Verhältnisse des ersten Jahrtausends v.Chr. sicher anachronistische) Vokalisierung und eine einheitliche Behandlung sowohl von biblisch-aramäischen Lexemen als auch von solchen erlaubt, für die sich keine kanonische Aussprachetradition erhalten hat. Lautliche Entwicklungen vor und nach dem hier als Archimedischen Punkt angesetzten achämenidischen Reichsaramäischen werden im Haupttext der einzelnen Lemmata knapp behandelt. Damit ergibt sich nach dem, was man heute wissen kann, ein ungefährer Eindruck von der Aussprache um 500 v.Chr. Zugleich werden so auch in der unvollkommenen konsonantischen Schrift identische Wörter klar unterschieden. Die Umschrift biblisch-aramäisch vokalisierter Zitate wurde gegenüber der in der ersten Lieferung und sonst im ThWAT verwendeten Mischung aus Transkription der Aussprache und Transliteration (etwa von Vokalbuchstaben durch Zirkumflex) präzisiert, š und ś stets differenziert. Alle Einträge beginnen mit einem kurzen Überblick, der Angaben zur Etymologie, zum weiteren Wortfeld und, wo sinnvoll, zu den verschiedenen grammatischen Konstruktionen (wie dem Gebrauch von Verben mit und ohne Objekt, mit unterschiedlichen Präpositionen oder in unterschiedlichen Stämmen) enthält. 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Der Schlussstein soll den Wortschatz der aramäischen Stücke Esras und Daniels in ihrem sprach-und kulturgeschichtlichen Kontext verorten und dabei das Biblisch-Aramäische aus seiner Rolle als Anhang der Hebräischen Bibel befreien. Statt dessen erscheint es als das, was es ist: Teil einer übergreifenden Schrifttradition, die sich im Laufe des ersten Jahrtausends v.Chr. von Syrien aus nach Mesopotamien, Palästina, Ägypten, Arabien, Anatolien und sogar bis Zentralasien verbreitet hatte und unter verschiedenen örtlichen Gestalten in Literatur, Verwaltung oder täglichem Verkehr bis in die Spätantike lebendig blieb. Mehr noch als das Hebräische bezeugt das Aramäische die Einbettung des Alten Testaments in seinen weiten kulturellen Rahmen. Wegen der anspruchsvollen Zielsetzung hat das Aramäische Wörterbuch im ThWAT seine eigene Geschichte. Als erster Herausgeber sollte im Januar 1986 Klaus Beyer (1929-2014 gewonnen werden; dieser sagte aber aus verschiedenen Gründen ab, von denen gerade die zu jener Zeit noch viel ungünstigere Forschungslage für ein solches Projekt leicht nachvollziehbar ist. In konkreter Form angekündigt wurde der Band dann ein knappes Jahrzehnt später in der Zeitschrift für Althebraistik 8, 1995, 80f., von Ingo Kottsieper, der auch die erste Lieferung von 2001 verantwortet hat. Doch erwies es sich als kompliziert, Autoren zu finden, die einmal das ganze über mehrere Sprachformen, Teilcorpora und wissenschaftliche Spezialgebiete verstreute aramäische Material, das erst die verschiedenen Konnotationen und Bedeutungsschichten der biblisch-aramäischen Begriffswelt freilegt, mit der nötigen philologischen Souveränität beherrschen und es zum anderen mit den exegetischen und religionsgeschichtlichen Fragen verbinden können, die an ein Theologisches Wörterbuch gestellt werden dürfen. Nach Jahren des Stillstands wurde das Vorhaben dem Unterzeichner anvertraut. Die Schwierigkeiten blieben zunächst unvermindert. Bei der Übernahme lag nur eine sehr kleine Handvoll Artikel für die zweite Lieferung überhaupt oder wenigstens in veröffentlichungsreifer Form vor; weitere Zusagen kamen trotz allem Bemühen selten und haben auch nicht in allen Fällen zu Manuskripteinsendungen geführt. Hin-und hergerissen zwischen der undankbaren Aufgabe und dem Widerwillen gegen Fahnenflucht hat sich der Herausgeber schließlich dazu durchgerungen, alle ausstehenden Artikel selbst zu verfassen und ist deshalb hier präsenter, als man es sonst erwarten würde. Immerhin konnte so jedoch eine weitgehende Einheitlichkeit in Zugang und Darstellung erreicht sowie der neueste Forschungsstand direkt eingearbeitet werden. Besonderer Wert wurde gelegt auf die Berücksichtigung der Fortschritte in der Gliederung der einzelnen aramäischen Sprachstufen mit ihren unterschiedlichen Bezügen zueinander, der semitistischen wie linguistischen Analyse und der zahlreichen erst jüngst erschlossenen Quellen: der übrigen Handschriften vom Toten Meer, der Clermont-Ganneau-Ostraka, aller Samaria-Papyri, vieler neuassyrischer Wirtschaftsurkunden und der Dokumente aus dem baktrischen Provinzarchiv. Der Herausgeberwechsel und Erfahrungen mit der ersten Lieferung haben zu einigen Änderungen im Profil ab Spalte 129 geführt. Es wurde bei gleicher theologischer Relevanz eine höhere philologische Tiefenschärfe durch die Untersuchung der Synonymik, der unterschiedlichen Nuancen grammatischer Konstruktionen sowie der verschiedenen Register und eine straffere Beschränkung auf die dem Biblisch-Aramäischen sprachlich und kulturell nächsten Varietäten des Aramäischen angestrebt, aber innerhalb dieses Rahmens eine möglichst vollständige und ausgewogene Darstellung. Semantische Felder und der eigentliche Sprachgebrauch sind also hier für das ältere Aramäisch zum ersten Mal auf breiter Basis beschrieben. So wird zugleich einigen wesentlichen Wandlungen in der alttestamentlichen Wissenschaft seit den ersten Bänden des ThWAT Rechnung getragen, vor allem der stärkeren Konzentration auf das direkte syro-palästinische Umfeld der Literaturtraditionen Altisraels, ihrer Transformation unter achämenidischer Herrschaft und ihrer in den Schriften aus Qumran gespiegelten frühen Rezeption. Verweise auf das Aramäische der hellenistisch-römischen Zeit schlagen zudem eine Brücke in die Umwelt des Neuen Testaments und des Urchristentums. Auch konnte die Auswahl des Stoffes genau auf das inzwischen weit fortgeschrittene \"Theologische Wörterbuch zu den Qumrantexten\" (ThWQ) abgestimmt werden, dessen Redaktion stets bereitwillig Einblicke in den aktuellen Stand der Dinge gestattet hat. Da die Arbeit an diesem Buch durch keinerlei Hilfskräfte, Forschungsfreisemester oder andere Annehmlichkeiten erleichtert wurde, kann das Dankwort kurz ausfallen. Nicht verschweigen darf man freilich die Engelsgeduld des Verlages, der Autoren und des ThWAT-Herausgebers Heinz-Josef Fabry. Dieser und Christian Stadel haben auch bei der Fahnenkorrektur tatkräftig geholfen und damit zu einem guten Ende beigetragen. Die gewaltigen Manen Klaus Beyers mögen die Fertigstellung durch alle widrigen Umstände einer ignoranten Hochschulpolitik gefördert haben. Zum Schluss ist es in Hände zurückgekehrt, denen er einst manchen neuen Griff gezeigt hat. Es fällt dem Unterzeichner leichter, ein Buch den Toten zu widmen als den Lebenden, denn \"die Ewigstummen, Ewigbleichen verheißen und versagen nie\". An dieser Stelle muss eine Ausnahme sein: Georg Müller und Christian Wirz sei das Werk nach mehr als fünfzehn Jahren treuer und tiefer Freundschaft herzlich zugeeignet! Amsterdam, am Fest des Heiligen Ignatius von Loyola 2015 Holger Gzella VI Hinweise zur Benutzung Außer den Präpositionen, Konjunktionen, Pronomina und Partikeln ist der biblisch-aramäische Wortschatz im Gesamt der Haupt-und Nebenlemmata fast vollständig erfasst, zugleich ein großer Teil des theologisch relevanten Wortschatzes des älteren Aramäisch überhaupt. Den Ausgangspunkt bildet wie im hebräischen Teil des ThWAT der kanonische Text der BHS, daher haben im Regelfall nur Lexeme oder Wurzeln, die im Biblisch-Aramäischen vorkommen, eigene Hauptlemmata. (Die Artikel jmī und ʿljm weichen davon ab. Der erste wurde noch vom Herausgeber der ersten Lieferung in Auftrag gegeben und lag beim Wechsel vor; der zweite war aus ebenfalls nicht mehr zu eruierenden Gründen Teil der ursprünglichen Lemmaliste und gehörte zu den wenigen, die sofort einen Bearbeiter gefunden hatten, weshalb auch ihm ein selbständiger Eintrag gewidmet ist.) Freilich hat die im Vorfeld getroffene und in der ersten Lieferung bereits durchgeführte Entscheidung, das Wörterbuch auf der Grundlage des biblisch-aramäischen Lexikons zu erstellen, zur Folge, dass selbst sonst häufige aramäische Lexeme, die in den nicht sehr umfangreichen und ganz bestimmten Genres verpflichteten Teilen Esras und Daniels zufällig nicht bezeugt sind, Hauptlemmata mit sinn-und sachverwandten Begriffen untergeordnet wurden. Nach dem Herausgeberwechsel wurde die in der ersten Lieferung sehr weitgehende Anordnung nach Sachgruppen stärker einer alphabetischen nach den aramäischen Wurzeln angeglichen, wie sie sich in der klassischen Semitistik bewährt hat, auch wenn die Reihenfolge in manchen Fällen bereits durchbrochen war (so steht z.B. ʾmr unter mll). Durch regelmäßige Querverweise und die Diskussion von Synonymen und Antonymen sowie ihrer jeweils unterschiedlichen Schattierungen wurde aber darauf geachtet, das weitere semantische Feld jedes Lexems wenigstens ansatzweise auszuleuchten. Die für jede eingehende Beschäftigung mit literarischen Texten wichtigen Nuancen, nach Möglichkeit auch unterschiedliche Stilstufen und Register (wie besonders die oft theologisch umbesetzte Rechts-und Verwaltungsterminologie), sollen damit trennscharf differenziert werden. Auch machen es eine vollständige alphabetische Wortliste sowie ein deutsch-aramäisches Verzeichnis im Anhang selbst im Umgang mit Wurzellexika Ungeübten leicht, das gesuchte Wort zu finden. Verbalwurzeln und nominale Formen im st.abs. sind nach ihrer reichsaramäischen Schreibung angeordnet, da diese auch für das Biblisch-Aramäische bestimmend war. Vokalisch auslautende Wurzeln stehen ihrer Form nach unter -ī, nicht ihrer Schreibung nach unter -h (das reiner Vokalbuchstabe ist); bei Wurzeln, die vorreichsaramäisch auf -ʾ auslauteten, wird die ältere Gestalt angegeben, weil sie sich oft in historischer Schreibung noch länger erhalten hat. Bei den Nomina wird im Kopf zwischen Schrägstrichen zugleich die nach dem heutigen Forschungsstand rekonstruierte reichsaramäische Lautung genannt, da diese einer historischen Perspektive eher entspricht als die späte (und für die Verhältnisse des ersten Jahrtausends v.Chr. sicher anachronistische) Vokalisierung und eine einheitliche Behandlung sowohl von biblisch-aramäischen Lexemen als auch von solchen erlaubt, für die sich keine kanonische Aussprachetradition erhalten hat. Lautliche Entwicklungen vor und nach dem hier als Archimedischen Punkt angesetzten achämenidischen Reichsaramäischen werden im Haupttext der einzelnen Lemmata knapp behandelt. Damit ergibt sich nach dem, was man heute wissen kann, ein ungefährer Eindruck von der Aussprache um 500 v.Chr. Zugleich werden so auch in der unvollkommenen konsonantischen Schrift identische Wörter klar unterschieden. Die Umschrift biblisch-aramäisch vokalisierter Zitate wurde gegenüber der in der ersten Lieferung und sonst im ThWAT verwendeten Mischung aus Transkription der Aussprache und Transliteration (etwa von Vokalbuchstaben durch Zirkumflex) präzisiert, š und ś stets differenziert. Alle Einträge beginnen mit einem kurzen Überblick, der Angaben zur Etymologie, zum weiteren Wortfeld und, wo sinnvoll, zu den verschiedenen grammatischen Konstruktionen (wie dem Gebrauch von Verben mit und ohne Objekt, mit unterschiedlichen Präpositionen oder in unterschiedlichen Stämmen) enthält. 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Es ist allerdings nicht immer möglich, genau zu unterscheiden zwischen \"ererbten\" Charakteristika und solchen, die sich durch Sprachkontakt verbreitet oder in verschiedenen Sprachen unabhängig entstanden sind, weshalb gerade in einem begrenzten geographischen Raum mitunter auch andere Modelle wie Strukturangleichung durch Konvergenz zu berücksichtigen sind.","grobid_abstract_attachment_id":48706859},"translated_abstract":null,"internal_url":"https://www.academia.edu/28373017/WiBiLex_Hebr%C3%A4isch","translated_internal_url":"","created_at":"2016-09-09T10:21:29.098-07:00","section":"Papers","preview_url":null,"current_user_can_edit":true,"current_user_is_owner":true,"owner_id":53141098,"coauthors_can_edit":false,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":48706859,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/48706859/thumbnails/1.jpg","file_name":"WiBiLex_Hebraeisch.pdf","download_url":"https://www.academia.edu/attachments/48706859/download_file?st=MTczMjcwMzQwOSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"WiBiLex_Hebraisch.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/48706859/WiBiLex_Hebraeisch-libre.pdf?1473443179=\u0026response-content-disposition=attachment%3B+filename%3DWiBiLex_Hebraisch.pdf\u0026Expires=1732704578\u0026Signature=MeRzLedreHhVHjQlpJ9v4SpP2e4e~MxsmjPArDvQ8or6DdsARMFeYuBiFcY-4s4aUuiD8gxYNqZBYwv7xg9GGgndJ2NsVPPQn21yTosYzvXcIfzdk~S7N44yrBmTeBEeZmxw-dey9R0GhPid5OT6fxOrzSn88xYpLZaw45dHt39zWKryaNhgrKVIKSJ4hOfzaw1h-oOWrqAMQdhqB2N7RTD5RjySS66I51rnw~Dp1Jxret98AI3pR-jmf2RfRLwhZEIeaU15s6ZRRt9b4jiOR9EQNYUbWKHibZr0SKNP1b7iHSCku4rQm9lEPrUwMl5aV~Zo0IjJyERps5pcyczmOg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"WiBiLex_Hebräisch","translated_slug":"","page_count":12,"language":"de","content_type":"Work","owner":{"id":53141098,"first_name":"Holger","middle_initials":null,"last_name":"Gzella","page_name":"HolgerGzella","domain_name":"lmu-munich","created_at":"2016-09-08T07:03:18.091-07:00","display_name":"Holger Gzella","url":"https://lmu-munich.academia.edu/HolgerGzella"},"attachments":[{"id":48706859,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/48706859/thumbnails/1.jpg","file_name":"WiBiLex_Hebraeisch.pdf","download_url":"https://www.academia.edu/attachments/48706859/download_file?st=MTczMjcwMzQwOSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"WiBiLex_Hebraisch.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/48706859/WiBiLex_Hebraeisch-libre.pdf?1473443179=\u0026response-content-disposition=attachment%3B+filename%3DWiBiLex_Hebraisch.pdf\u0026Expires=1732704578\u0026Signature=MeRzLedreHhVHjQlpJ9v4SpP2e4e~MxsmjPArDvQ8or6DdsARMFeYuBiFcY-4s4aUuiD8gxYNqZBYwv7xg9GGgndJ2NsVPPQn21yTosYzvXcIfzdk~S7N44yrBmTeBEeZmxw-dey9R0GhPid5OT6fxOrzSn88xYpLZaw45dHt39zWKryaNhgrKVIKSJ4hOfzaw1h-oOWrqAMQdhqB2N7RTD5RjySS66I51rnw~Dp1Jxret98AI3pR-jmf2RfRLwhZEIeaU15s6ZRRt9b4jiOR9EQNYUbWKHibZr0SKNP1b7iHSCku4rQm9lEPrUwMl5aV~Zo0IjJyERps5pcyczmOg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":2063,"name":"Hebrew Language","url":"https://www.academia.edu/Documents/in/Hebrew_Language"},{"id":32992,"name":"Biblical Hebrew (Languages And Linguistics)","url":"https://www.academia.edu/Documents/in/Biblical_Hebrew_Languages_And_Linguistics_"},{"id":445280,"name":"Hebrew Bible/Old Testament","url":"https://www.academia.edu/Documents/in/Hebrew_Bible_Old_Testament"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="5778436" id="articles"><div class="js-work-strip profile--work_container" data-work-id="44842436"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/44842436/A_A_Gippius_H_Gzella_S_M_Mikheev_J_Schaeken_Semitic_inscriptions_in_the_St_Sophia_Cathedral_in_Novgorod_a_reply_to_alternative_interpretations_2020_"><img alt="Research paper thumbnail of A. A. Gippius, H. Gzella, S. M. Mikheev, J. Schaeken. Semitic inscriptions in the St. Sophia Cathedral in Novgorod: a reply to alternative interpretations (2020)" class="work-thumbnail" src="https://attachments.academia-assets.com/65349031/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/44842436/A_A_Gippius_H_Gzella_S_M_Mikheev_J_Schaeken_Semitic_inscriptions_in_the_St_Sophia_Cathedral_in_Novgorod_a_reply_to_alternative_interpretations_2020_">A. A. Gippius, H. Gzella, S. M. Mikheev, J. Schaeken. Semitic inscriptions in the St. Sophia Cathedral in Novgorod: a reply to alternative interpretations (2020)</a></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a868fce700f7c331ff0f06e986b8085a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":65349031,"asset_id":44842436,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/65349031/download_file?st=MTczMjcwMzQwOSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44842436"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44842436"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44842436; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44842436]").text(description); $(".js-view-count[data-work-id=44842436]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44842436; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='44842436']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 44842436, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a868fce700f7c331ff0f06e986b8085a" } } $('.js-work-strip[data-work-id=44842436]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":44842436,"title":"A. A. Gippius, H. Gzella, S. M. Mikheev, J. Schaeken. Semitic inscriptions in the St. Sophia Cathedral in Novgorod: a reply to alternative interpretations (2020)","translated_title":"","metadata":{"grobid_abstract":"In the present article, we offer a detailed reply to alternative interpretations of our explanation of two eleventh-century phrases inscribed many times on the walls of the St. Sophia Cathedral in Novgorod: коуни рони and парехъ мари. According to our previous article in this journal, the phrases have a Semitic origin: Hebrew qūmī ronnī and Syriac /barrek mār/, respectively. In both instances new empirical evidence is provided by S. Ju. Temčin. In the case of коуни рони we argue that his alternative hypothesis cannot be maintained for a number of compelling reasons; our interpretation stands as it is. 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A. Gippius, H. Gzella, S. M. Mikheev, J. Schaeken. The oldest traces of Semitic (Hebrew and Syriac) in early Rus’: two inscriptions in the St. Sophia Cathedral in Novgorod (2012)" class="work-thumbnail" src="https://attachments.academia-assets.com/32455343/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/5281790/A_A_Gippius_H_Gzella_S_M_Mikheev_J_Schaeken_The_oldest_traces_of_Semitic_Hebrew_and_Syriac_in_early_Rus_two_inscriptions_in_the_St_Sophia_Cathedral_in_Novgorod_2012_">A. A. Gippius, H. Gzella, S. M. Mikheev, J. Schaeken. The oldest traces of Semitic (Hebrew and Syriac) in early Rus’: two inscriptions in the St. Sophia Cathedral in Novgorod (2012)</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://lmu-munich.academia.edu/HolgerGzella">Holger Gzella</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://leidenuniv.academia.edu/JosSchaeken">Jos Schaeken</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://uni-heidelberg.academia.edu/SavvaMikheev">Savva M Mikheev</a></span></div><div class="wp-workCard_item"><span>Russian Linguistics. Vol. 36. No. 3. 2012. P. 271–284.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9c6ab67903e28f8ac6e7d8cdfa1985b2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":32455343,"asset_id":5281790,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/32455343/download_file?st=MTczMjcwMzQwOSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="5281790"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="5281790"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 5281790; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=5281790]").text(description); $(".js-view-count[data-work-id=5281790]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 5281790; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='5281790']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 5281790, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "9c6ab67903e28f8ac6e7d8cdfa1985b2" } } $('.js-work-strip[data-work-id=5281790]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":5281790,"title":"A. A. Gippius, H. Gzella, S. M. Mikheev, J. Schaeken. The oldest traces of Semitic (Hebrew and Syriac) in early Rus’: two inscriptions in the St. Sophia Cathedral in Novgorod (2012)","translated_title":"","metadata":{"grobid_abstract":"In the present article, we argue that two eleventh-century phrases inscribed many times on the walls of the St. Sophia Cathedral in Novgorod (коуни рони and парехъ мари) are of Semitic provenance. We will provide the linguistic arguments which support the claim of a Hebrew source for коуни рони and a Syriac one for парехъ мари. In addition, we offer a reconstruction of the historical pragmatic context in which the phrases can be situated. We will propose that the коуни рони inscriptions are a citation from the Book of Lamentations of the Hebrew Bible (verse 2:19) and that they can be connected with the seizure of Novgorod and the plundering of St. Sophia by Vseslav of Polotsk in the year 1066. They should be regarded as the oldest tangible proof of contact with Jews and Hebrew in Rus'. In the case of the парехъ мари inscriptions, we will put forward the hypothesis that the author was a certain Efrem, a local citizen, possibly a clergyman, who carried the nickname 'the Syrian', because he may have been a Syrian by descent.","publication_name":"Russian Linguistics. Vol. 36. No. 3. 2012. 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Sokoloff, Texts of Various Contents in Christian Palestinian Aramaic","translated_title":"","metadata":{"grobid_abstract":"Michael Sokoloffs neues und sehr verdienstvolles Wörterbuch des Ch¡istlich-Palästinisch-Aramäischen (A D ictionar\"y of Christian Palestinian Aramaic, Leuven 2014) erschien zusammen mit dem vorliegenden Begleitband, der ihm in derselben Reihe direkr nachfolgt. Der Anlaß für eine solche Ergänzung liegt in dem Bestreben, das zugrundeliegende Textcorpus möglichst leicht und vollständig zugänglich zu machen. Ursprünglich war eine kritisphe Neuausgabe aller hier versammelten vierundvierzig meist kurzen Fragmente von Heiligenleben, apokryphen Apostelakten, Vätersprüchen sowie anderen Erzählungen aus dem Mönchsleben, Homilien und Vertretern ähnlicher Gattungen (nur eine Handvoll Passagen umfaßt mehr als zehn der großzügig bedruckten Seiten) als vierter Teil des von Sokoloff selbst und Christa Müller-Kessler zwischen 1996 und 1999 veröffentlichten Corpus of Christian Palestinian Aramaic geplant, er ist jedoch nie erschienen und wird es auch nicht mehr. Das ist umso bedauerlicher, weil gerade dieses Material der älteren Phase der Sprache angehört, also etwa dem Zeitraum vom fünften bis zum achten Jahrhundert n.Chr., als das Aramäische der Christen Palästinas noch aktiv geschrieben oder sogar gesprochen wurde. Deshalb besitzt es eine viel größere Bedeutung für Grammatik und Lexikographie als die Zeugnisse der Spätzeit nach dem elften Jahrhundert n.Chr., die als Folge zahlreicher Fehler und Kontaminationen in Aussprache, Formensystem und Wortschatz die reine Gestalt des westaramäischen, vermutlich ostjordanischen Dialektes, auf dem die dann nicht mehr richtig beherrschte Literatursprache aufruht, erheblich trüben. Da aber eine Kollation der in alle Welt verstreuten, teils verlorengegangenen Originale, von denen die Palimpsest-Untertexte (nach dem Ende der christlich-palästinischen Literaturtradition wurde das kostbare Schreibmaterial wiederverwendet) sich inzwischen in einem noch schlechteren Zustand als zur Zeit der Erstpublikationen befinden, ohne großen zeitlichen Aufwand und eine spezielle Photoausrüstung überhaupt nicht bewältigt werden konnte, kehren hier mil ganz wenigen Ausnahmen die Lesungen der editiones principes wieder. Freilich gebraucht Sokoloff nicht eine der syrischen Schriften, wie frtiher üblich, sondern die schon im Corpus of Christian Palestinian Aramaic verwendete elektronische Drucktype der christlich-palästinisch-arumàischen Buchstaben selbst. Im Unterschied zu den Erstausgaben entbehren die Texte zwar sämtlich eines Kommentars, entsprechender Abbildungen und des Wortlautes der jeweiligen griechischen Vorlage, sind aberdurchgehend mit einer ordentlichen und sehr hilfreichen englischen Ubersetzung versehen. Auch wenn die Textfassung unmißverständlich als vorläufig bezeichnet wird (,,Beta Edition\", wie der computeraffine Verf. sagt) und eine Untersuchung der Handschriften mit frischem Blick und moderner Technik für die Zukunft notwendig bleibt, werden die allermeisten Benutzer des Wörterbuches dennoch darauf angewiesen sein, einstweilen den noch fehlenden Teil des Corpus in einem einzigen, leicht verfügbaren, von einem Qualitätsverlag mit guter internationaler Distribution, anständigerllerstèllung und vernünftiger Preispolitik publizierten Band einsehen zu können. BOEKBESPREKINGEN -HEBREEUWS 162 Schließlich finden sich die älteren Erstausgaben, wie vor allem H. Duensing, C hristlicbpalästinisch-aramriis c he T exte ttnd Fragmenle, Göttingen 1906 samt den später gesondert veröffentlichten Nachträgen, P. Kokow zoff , N ouv e aux fragments syropalestiniens de la bibliotltèque impériale publique de Saint-Pétersbourg, St. Petersburg 1906, J.P.N. Land, Texts from Palimpsest Fragments in the Taylor-Schechter Collection, London 1900, sowie F. Schulthess, Clrþistlich-Palcistinische Fragmente aus der Omajjaden-Moschee zu Damaskus, Berlin 1905, denen der Großteil det Materials entstammt, nur in großen Universitäts-oder Seminarbibliotheken und vielleicht einer Handvoll außergewöhnlicher privater Handapparate; die nicht gerade bibliophilen Nachdrucke in der Jerusalemer Bibliotheca Syro-Palaestínensis aus dem Jahre 1971 sind ebenfalls längst vergriffen. Überdies enthalten all diese Werke regelmäßig keine Ubersetzung, weil den damaligen Benutzem der griechische Text genügte. Auch die modemen Editionen der Funde aus den letzten Jahrzehnten, besonders aus dem Katharinenkloster, wie S.P. Brock, Catalogue of Syriac Fragmelxts (New Finds) in the Library o.f the Monastery of Saint Cathet'ine, Mount Sinai, Athen 1995, oder Philothée du Sinai, Nouveaux manuscríts syriaques du Sinai', Athen 2008, sind fast alle an mehr oder weniger entlegener Stelle erschienen. So muß man, um sich eines Exemplars zu bemächtigen, auf dem intemationalen Büchermarkt âhnlich ausgiebig suchen wie vor hundert Jahren die Pioniere des Fachs in Klosterbibliotheken nach den Originalen (wird aber, im Unterschied zu jenen, zur Kasse gebeten). Glücklicherweise liegt wenigstens die wegen ihres Umfangs und Erhaltungszustandes besonders wichtige Homilie über den verlorenen Sohn in einer Bearbeitung von S.P. Brock auf bewäh¡tem hohen Niveau in einer gängigen Zeitschrift vor (,,Fragments of Ps-John Chrysostom, Homily on the Prodigal Son, in Christian Palestinian Aramaic\", Le Muséon l.l2119991,335-362, hier abgedruckt auf S. 162-173; dic Ubersetzung ist fast identisch mit der Brocks). Ein Anhang versammelt zudem vierundzwanzig christlichpalästinische Inschriften, denen im Gegensatz zu den Handschriften keine englische Fassung zur Seite steht. Das kann man natürlich verschmeÍzeî, denn die epigraphischen Zeugnisse sind mit deutscher Ubersetzung auch aufgenommen in das Standardwerk von K. Beyer, Die aramäisclten Texte vom Toten Meer,3 Bände, Göttingen 1984-2004, das jeder, der sich in irgendeiner Form mit dem älteren Aramäisch beschäftigt, sowieso immer in Reichweite haben muß (und von dem der erste Band inzwischen im Rahmen eines Digitalisierungsprojektes der Bayerischen Staatsbibliothek frei verfügbar ist). Weil jedoch sämtliche bibliographischen Informationen nur im Abkürzungs-und Siglenverzeichnis des Wörterbuches unter ,,TOVC\" = Texts of Various Corttents und,,Epig\" = Epigraphíc T¿-r:/s stehen und hier nicht noch einmal abgedruckt wurden, kann diese Textsammlung überhaupt nicht unabhängig davon gebraucht werden, so wie umgekehrt die Texte mangels eines Glossars, das den einzelnen Teilen des Corpus of Christian Palestinían Aramaic jewells noch beigegeben war, das Vy'örterbuch voraussetzen. Also muß man beim Gebrauch beständig hinund herblättern. 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Hornkohl, Ancient Hebrew Periodization and the Language of the Book of Jeremiah. The Case for a Sixth-Century Date of Composition","translated_title":"","metadata":{"grobid_abstract":"Jede sozial-, kulturund theologiegeschichtliche Einordnung biblischer Bücher beginnt mit der Datierung, denn die historisch-kritische Exegese setzt unbedingt eine möglichst genaue Kenntnis der Umstände voraus, in denen die Texte ihre überlieferte Gestalt im wesentlichen angenommen haben, um darin enthaltene Aussagen vor dem Hintergrund der Entstehungszeit interpretieren zu können. Dabei gibt es seit alters zwei verschiedene Ansätze: einmal den inhaltlichen, der einen Bezug herstellt zu politischen Umständen (wie dem im achten Jahrhundert natürlich noch unbekannten Perserkönig Kyros in Jes 44,28 ; 45, 1), religionsgeschichtlichen Entwicklungen (etwa ein Geistwesen als Aufstachler, um Gott in der Folge eines rigoroser gedachten Monotheismusbegriffes von scheinbar anstößigen Zigen freizusprechen, vgl. I Cttr 2l,l mit der älteren Parallele in2 Sam24,2) oder Fällen innerbiblischer Schriftauslegung (beispielsweise die Umdeutung der siebzig Wochen von Jer 25,I1 als ,,Jahrwochen\" in Dan 9,24-27, nachdem die ursprüngliche Prophezeiung nicht eingetreten war); zum anderen den linguistischen, der versucht, innerhalb der klassisch-hebräischen Standardsprache der literarischen Überlieferung typotogisch jüngere lexikalische, grammatische und syntaktische Entwicklungen durch sporadische Einsprengsel nachzuweisen. Beide werden in den je eigenen Forschungstraditionen kontrovers diskutiert, aber bislang fast nie miteinander verbunden, obschon gerade das zu wichtigen Erkenntnisgewinnen in Methode (bei Divergenz) und Ergebnis (bei Konvergenz) frihren kann. Erhard Blum, \"The Linguistic Dating of Biblical Texts-An Approach with Methodological Limitations\", in: Jan Christian Gertz u.a. (Hg.),The Formation of the Pentateuch: Bridging the Academic Cultures Between Europe, Isreel, and North America, Ti.ibingen 2016,303-326,hat das Problem jüngst prägnant dargestellt. Mit der überarbeiteten englischen Fassung seiner von Steven Fassberg betreuten Jerusalemer Dissertation legt Aaron Homkohl nun eine diachron ausgerichtete Untersuchung der Sprache Jeremias vor, die vorausgegangene Fallstudien zur linguistischen Datierung alttestamentlicher Schriften an Reichweite und Gründlichkeit deutlich übertrifft. In der Schlußfolgerung, das Buch Jeremiaeinschließlich der in der mit rund dreitausend Wörtem um etwa ein Siebtel kürzeren Septuagintafassung fehlenden Teilesei im sechsten Jahrhundert v.Chr. entstanden, Iiegt viel Stoff für eine weitergehende Auseinanders etzung, vor allem mit inhaltlich begründeten Spätdatierungen bis sõgar in die zweite Hälfte des vierten Jahrhundert v.Chr. 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