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ISO 259-3 is Uzzi Ornan's romanization, which reached the stage of an ISO Final Draft [3] but not of a published International Standard (IS). [4] It is designed to deliver the common structure of the Hebrew word throughout the different dialects or pronunciation styles of Hebrew, in a way that it can be reconstructed into the original Hebrew characters by both man and machine.
In Biblical studies, a gloss or glossa is an annotation written on margins or within the text of biblical manuscripts or printed editions of the scriptures. With regard to the Hebrew texts, the glosses chiefly contained explanations of purely verbal difficulties of the text; some of these glosses are of importance for the correct reading or understanding of the original Hebrew, while nearly ...
The HDP is based on Hebrew texts up until 1100 CE, and large selections of Hebrew literature from the period thereafter until the founding of the State of Israel. As much scholarly attention had already been given to the Hebrew Bible and the Pseudepigrapha, it was decided to begin with texts from the post-biblical period. The database thus ...
The consensus of mainstream scholarship is that "Yehowah" (or in Latin transcription "Jehovah") is a pseudo-Hebrew form which was mistakenly created when Medieval and/or Renaissance Christian scholars misunderstood this common qere perpetuum, so that "the bastard word 'Jehovah' [was] obtained by fusing the vowels of the one word with the ...
Miktam or Michtam (Hebrew: מִכְתָּם) is a word of unknown meaning found in the headings of Psalms 16 and 56–60 in the Hebrew Bible. [1] These six Psalms, and many others, are associated with King David, but this tradition is more likely to be sentimental than historical. [2]
The Hebrew name "Issachar" (יִשָּׂשכָר), where there is a second letter sin (ש) having no sound, is a classic example of plene scriptum. The word צידה (tsāyiḏ) in Genesis 27:3, where the he at the end of the word has no function, is another example of plene scriptum [2] or else a case of qere and ketiv.
The Hebrew term בֶּגֶ״ד כֶּפֶ״ת (Modern Hebrew /ˌbeɡedˈkefet/) denotes the letters themselves (rather than the phenomenon of spirantization). If a begadkefat is at the beginning of a word and is preceded by a word ending in an open syllable, then there is no dagesh.
Thus the Hebrew letters of the word Meod, מאד, can be rearranged to spell Adam, אדם, the first person to live in those years. [A] Seventy Rectifications of the Petek; Zeh Yinachamainu ("This Will Comfort Us"), by Rabbi Yitzhak Besancon. An in-depth study of every word and letter of the petek.