Podcasts about hebraist

On this episode of the podcast I speak with Ola Wikander about the field of “Nuclear Semiotics”, the scholarly discussion concerning communicating information about nuclear waste disposal into the far future. Ola is a Ugaritologist, Hebraist, Semitist, author, and Senior Lecturer at Lund University. He specializes in ancient languages and religions of the near east, and in particular the texts of Ugarit, which was a city state destroyed c. 1185 BC.   Assuming we work out a secure way of dealing with our nuclear waste, how do we let our descendants 10,000 years into the future know that that is what we have done, bearing in mind that the oldest written text is only around 5,000 years old. In 10,000 years our descendants will likely live in an entirely different symbolic universe. Borders (if borders still exist) will have shifted, our political systems will be entirely new, and none of the languages spoken today will be recognizable. Furthermore, even if we can make our message understandable, there is no guarantee that our descendants will listen or care. Museums all over the world are filled with deceased kings warning people not to move their bodies.   The discussion begins with the history, texts, religion, and destruction of Ugarit, as well as the links that Ugarit had to the early texts and religion of the israelites. It ends with nuclear waste, and the difficulties of transmitting information into the distant future. We cover some of the more unique suggested solutions to the problem, including `Atomic Priesthood', proposed by linguist Thomas Sebeok, a semi-religious council, responsible for passing on knowledge down the generations through artificially created ritual-and-legend.   Note: At around 13:00 minutes into the video we discuss techniques for learning new languages. Despite what was said in the video, there have been new developments: lately, an online lesson series teaching Ugaritic by immersion has actually been started by Benjamin Kantor - see here: https://biblicalhebrew.com/tv-show/immersion-ugaritic/   ►Watch on Youtube: https://youtu.be/WvCmG0w8vko   ►For more information about Ola's research: https://portal.research.lu.se/en/persons/ola-wikander   ►Follow Ola on Twitter: @OlaWikander These conversations are supported by the Andrea von Braun foundation (http://www.avbstiftung.de/), as an exploration of the rich, exciting, connected, scientifically literate, and (most importantly) sustainable future of humanity. The views expressed in these episodes are my own and those of my guests. Many thanks to Bill Edwards for suggestion the topic of this interview. 

Lexman's latest guest is Niels Jorgensen, a Hebraist and scholar who has plenty to share on the language and culture of Israel. In this episode, they discuss the in-off sound, Hebrew calendars, spices, and amnios. Enjoy!

Reuchlin war ein universell gebildeter Mann. Er hatte sich in Florenz zum "Hebraisten" und "Talmudisten" weitergebildet. Bis heute gilt er als der bedeutendste deutsche Hebraist christlichen Glaubens. Vor 500 Jahren starb er. Autorin: Kirsten Serup-Bilfeldt Von Kirsten Serup-Bilfeldt.

Viele kennen ihn noch (und vielleicht nur) vom blauen Hundertmarkschein: Sebastian Münster, der Mann mit dem schwarzen Barett auf weißen Haaren. Das Leben des großen Gelehrten ist spannend und einen genaueren Blick wert - schließlich hatte der Geograph und Hebraist ein bescheidenes Ziel: Die Beschreibung der gesamten Welt. Autorin: Claudia Friedrich Von Claudia Friedrich.

Welcome to Beginnings, a new series on the TYMKH  Podcast that will seek to highlight the unity of Scripture by studying two books side by side: Genesis (the beginning of creation) and Acts (the beginning of the church). In today's episode, Beginnings-Part 2, Blake and Kevin pick up their discussion on Genesis chapter 1. Some of the questions they answer on today's episode include: What did Jesus believe about Genesis and the other Books of Moses? What makes the Genesis creation account unique amongst those that existed in antiquity? And, what does it mean when God "rests"?Join us today, and every other Wednesday, as we walk through these two amazing books of the Bible simultaneously, all while giving special attention to the unity and oneness of Scripture.Beginnings is produced by That You May Know Him Ministries and is hosted by Blake Barbera and Kevin Powell.Show Notes: With: Blake Barbera and Kevin Powell Scripture Reading by Kelly McDaniel Resources to consider when studying Genesis 1-2:Institute for Creation Research: https://www.icr.org/Steve Boyd, Hebraist, on the genre of Genesis 1-13: https://www.youtube.com/watch?v=84BqOxVae70 Is Genesis History? A documentary by Del Tackett  – https://www.youtube.com/watch?v=UM82qxxskZE Website: www.thatyoumayknowhim.com Send us an email: info@thatyoumayknowhim.com Buy Blake's Book: Secularism, the Church, and the Way Forward https://wipfandstock.com/978166671051... Connect w/ Blake on social media:Facebook: https://www.facebook.com/blake.barber... Instagram: https://www.instagram.com/barberablake/ YouTube: https://www.youtube.com/channel/UCQj8...  Subscribe to the Podcast: https://www.thatyoumayknowhim.com/listen iTunes: https://podcasts.apple.com/us/podcast... Spotify: https://open.spotify.com/show/4KIz8KN... iHeart Radio: https://www.iheart.com/podcast/269-th. Support the show

Welcome to Beginnings, a new series on the TYMKH Podcast that will seek to highlight the unity of Scripture by studying two books side by side: Genesis (the beginning of creation) and Acts (the beginning of the church). In today's episode, Blake and Kevin walk through the first part of Genesis chapter one, the story of creation, while giving special attention to the details contained within the narrative. They also begin to ask questions about the text: "What type of genre is this?" "Is it meant to be read as history?" and "What's the major takeaway that the writer wants us to have?" Join us every other Wednesday as we walk through these two amazing biblical books simultaneously, all while giving special attention to the unity and oneness of Scripture.Beginnings is produced by That You May Know Him Ministries and is hosted by Blake Barbera and Kevin Powell. Show Notes:  With: Blake Barbera and Kevin Powell Resources mentioned in this episode:Steve Boyd, Hebraist, on the genre of Genesis 1-13: https://www.youtube.com/watch?v=84BqOxVae70 Is Genesis History? A documentary by Del Tackett  – https://www.youtube.com/watch?v=UM82qxxskZEWebsite: www.thatyoumayknowhim.com   Send us an email: info@thatyoumayknowhim.com  Buy Blake's Book: Secularism, the Church, and the Way Forward https://wipfandstock.com/978166671051...  Connect w/ Blake on social media: Facebook: https://www.facebook.com/blake.barber... Instagram: https://www.instagram.com/barberablake/ YouTube: https://www.youtube.com/channel/UCQj8...   Subscribe to the Podcast: https://www.thatyoumayknowhim.com/listen iTunes: https://podcasts.apple.com/us/podcast... Spotify: https://open.spotify.com/show/4KIz8KN... iHeart Radio: https://www.iheart.com/podcast/269-th. Support the show

Messiah ben Joseph, the slain Galilean messiah, is the most enigmatic figure in Rabbinic Judaism. David C. Mitchell‘s Messiah ben Joseph (Campbell Publications, 2016) proposes that this messiah is not a rabbinic invention at all, however, and convincingly details Messiah ben Joseph’s emergence as early as the Pentateuch. Join us as we talk with Mitchell about his fascinating book. David C. Mitchell is a biblical scholar, musicologist, and Hebraist. He is Precentor and Director of Music at Holy Trinity Pro-Cathedral, Brussels. L. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus (Peeters, 2012), and Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus (IVP Academic, 2015). He can be reached at mmorales@gpts.edu.   Learn more about your ad choices. Visit megaphone.fm/adchoices

Messiah ben Joseph, the slain Galilean messiah, is the most enigmatic figure in Rabbinic Judaism. David C. Mitchell‘s Messiah ben Joseph (Campbell Publications, 2016) proposes that this messiah is not a rabbinic invention at all, however, and convincingly details Messiah ben Joseph’s emergence as early as the Pentateuch. Join us as we talk with Mitchell about his fascinating book. David C. Mitchell is a biblical scholar, musicologist, and Hebraist. He is Precentor and Director of Music at Holy Trinity Pro-Cathedral, Brussels. L. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus (Peeters, 2012), and Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus (IVP Academic, 2015). He can be reached at mmorales@gpts.edu.   Learn more about your ad choices. Visit megaphone.fm/adchoices

Messiah ben Joseph, the slain Galilean messiah, is the most enigmatic figure in Rabbinic Judaism. David C. Mitchell‘s Messiah ben Joseph (Campbell Publications, 2016) proposes that this messiah is not a rabbinic invention at all, however, and convincingly details Messiah ben Joseph’s emergence as early as the Pentateuch. Join us as we talk with Mitchell about his fascinating book. David C. Mitchell is a biblical scholar, musicologist, and Hebraist. He is Precentor and Director of Music at Holy Trinity Pro-Cathedral, Brussels. L. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus (Peeters, 2012), and Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus (IVP Academic, 2015). He can be reached at mmorales@gpts.edu.   Learn more about your ad choices. Visit megaphone.fm/adchoices

Messiah ben Joseph, the slain Galilean messiah, is the most enigmatic figure in Rabbinic Judaism. David C. Mitchell‘s Messiah ben Joseph (Campbell Publications, 2016) proposes that this messiah is not a rabbinic invention at all, however, and convincingly details Messiah ben Joseph’s emergence as early as the Pentateuch. Join us as we talk with Mitchell about his fascinating book. David C. Mitchell is a biblical scholar, musicologist, and Hebraist. He is Precentor and Director of Music at Holy Trinity Pro-Cathedral, Brussels. L. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus (Peeters, 2012), and Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus (IVP Academic, 2015). He can be reached at mmorales@gpts.edu.   Learn more about your ad choices. Visit megaphone.fm/adchoices

Messiah ben Joseph, the slain Galilean messiah, is the most enigmatic figure in Rabbinic Judaism. David C. Mitchell‘s Messiah ben Joseph (Campbell Publications, 2016) proposes that this messiah is not a rabbinic invention at all, however, and convincingly details Messiah ben Joseph’s emergence as early as the Pentateuch. Join us as we talk with Mitchell about his fascinating book. David C. Mitchell is a biblical scholar, musicologist, and Hebraist. He is Precentor and Director of Music at Holy Trinity Pro-Cathedral, Brussels. L. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus (Peeters, 2012), and Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus (IVP Academic, 2015). He can be reached at mmorales@gpts.edu.   Learn more about your ad choices. Visit megaphone.fm/adchoices

Psalms 120-134, designated the “Songs of Ascents,” form their own distinct collection within the Psalter. Who wrote these psalms and for what occasion? David Mitchell, a biblical scholar, musicologist, and Hebraist, is here to answer these questions. His book, The Songs of Ascents: Psalms 120 to 134 in the Worship of Jerusalem’s Temples (Campbell Publications, 2015), aims to reconstruct the ritual and liturgical context in which the Songs of Ascents were first sung, providing not only a commentary for each of the psalms but also sheet music, attempting to recapture the original music through the Masoretic cantillation. David C. Mitchell is Director of Music for Holy Trinity Pro-Cathedral in Brussels. His publications include The Message of the Psalter (1997), The Songs of Ascents (2015), Messiah ben Joseph (2016), along with various papers and musical works. You can visit his website at: www.brightmorningstar.org. L. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus (Peeters, 2012), and Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus (IVP Academic, 2015). He can be reached at mmorales@gpts.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

Psalms 120-134, designated the “Songs of Ascents,” form their own distinct collection within the Psalter. Who wrote these psalms and for what occasion? David Mitchell, a biblical scholar, musicologist, and Hebraist, is here to answer these questions. His book, The Songs of Ascents: Psalms 120 to 134 in the Worship of Jerusalem’s Temples (Campbell Publications, 2015), aims to reconstruct the ritual and liturgical context in which the Songs of Ascents were first sung, providing not only a commentary for each of the psalms but also sheet music, attempting to recapture the original music through the Masoretic cantillation. David C. Mitchell is Director of Music for Holy Trinity Pro-Cathedral in Brussels. His publications include The Message of the Psalter (1997), The Songs of Ascents (2015), Messiah ben Joseph (2016), along with various papers and musical works. You can visit his website at: www.brightmorningstar.org. L. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus (Peeters, 2012), and Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus (IVP Academic, 2015). He can be reached at mmorales@gpts.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

Psalms 120-134, designated the “Songs of Ascents,” form their own distinct collection within the Psalter. Who wrote these psalms and for what occasion? David Mitchell, a biblical scholar, musicologist, and Hebraist, is here to answer these questions. His book, The Songs of Ascents: Psalms 120 to 134 in the Worship of Jerusalem’s Temples (Campbell Publications, 2015), aims to reconstruct the ritual and liturgical context in which the Songs of Ascents were first sung, providing not only a commentary for each of the psalms but also sheet music, attempting to recapture the original music through the Masoretic cantillation. David C. Mitchell is Director of Music for Holy Trinity Pro-Cathedral in Brussels. His publications include The Message of the Psalter (1997), The Songs of Ascents (2015), Messiah ben Joseph (2016), along with various papers and musical works. You can visit his website at: www.brightmorningstar.org. L. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus (Peeters, 2012), and Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus (IVP Academic, 2015). He can be reached at mmorales@gpts.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

Psalms 120-134, designated the “Songs of Ascents,” form their own distinct collection within the Psalter. Who wrote these psalms and for what occasion? David Mitchell, a biblical scholar, musicologist, and Hebraist, is here to answer these questions. His book, The Songs of Ascents: Psalms 120 to 134 in the Worship of Jerusalem’s Temples (Campbell Publications, 2015), aims to reconstruct the ritual and liturgical context in which the Songs of Ascents were first sung, providing not only a commentary for each of the psalms but also sheet music, attempting to recapture the original music through the Masoretic cantillation. David C. Mitchell is Director of Music for Holy Trinity Pro-Cathedral in Brussels. His publications include The Message of the Psalter (1997), The Songs of Ascents (2015), Messiah ben Joseph (2016), along with various papers and musical works. You can visit his website at: www.brightmorningstar.org. L. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus (Peeters, 2012), and Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus (IVP Academic, 2015). He can be reached at mmorales@gpts.edu. Learn more about your ad choices. Visit megaphone.fm/adchoices

For us, every “nation” has and has always had a “culture,” meaning a defining set of folkways, customs, and styles that is different from every other. But like the modern understanding of the word “nation,” this idea of “culture” or “a culture” is not very old. According to the OED, the modern meaning gained currency in English only in the nineteenth century. In a way, that’s not surprising: the nineteenth century was the era of high-nationalism and, as we’ve said, every “nation” had to have an essence that distinguished it from all others. That essence came to be called “culture.” This nation-culture equivalency, however, presented some nationalists with a problem, particularly if their “nation” had what looked to be several cultures. Jews are the archetypal example. They were spread all over the place, spoke many languages, and practiced many customs. There was nothing to unite them except Judaism–itself hardly unified. If you believed in a Jewish nation, then you had to believe that there could be a “Jewish culture.” But what would it be? In his fascinating new book Jewish Renaissance in the Russian Revolution (Harvard, 2010), Kenneth Moss explores the ways in which Eastern European Jewish culture-builders attempted to answer this question in the Russian Revolutionary era. As Ken points out, there was no simple answer. Rather, there were a lot of competing answers (Yiddishist, Hebraist, Socialist, etc.). But there was also a lot of deep, deep thought about what it meant to build and have a culture. These thinkers knew what we have forgotten, namely, that all cultures are made. They knew this because they were making one. Whether we admit it or not, we are too… Please become a fan of “New Books in Jewish Studies” on Facebook if you haven’t already. Learn more about your ad choices. Visit megaphone.fm/adchoices

For us, every “nation” has and has always had a “culture,” meaning a defining set of folkways, customs, and styles that is different from every other. But like the modern understanding of the word “nation,” this idea of “culture” or “a culture” is not very old. According to the OED, the modern meaning gained currency in English only in the nineteenth century. In a way, that’s not surprising: the nineteenth century was the era of high-nationalism and, as we’ve said, every “nation” had to have an essence that distinguished it from all others. That essence came to be called “culture.” This nation-culture equivalency, however, presented some nationalists with a problem, particularly if their “nation” had what looked to be several cultures. Jews are the archetypal example. They were spread all over the place, spoke many languages, and practiced many customs. There was nothing to unite them except Judaism–itself hardly unified. If you believed in a Jewish nation, then you had to believe that there could be a “Jewish culture.” But what would it be? In his fascinating new book Jewish Renaissance in the Russian Revolution (Harvard, 2010), Kenneth Moss explores the ways in which Eastern European Jewish culture-builders attempted to answer this question in the Russian Revolutionary era. As Ken points out, there was no simple answer. Rather, there were a lot of competing answers (Yiddishist, Hebraist, Socialist, etc.). But there was also a lot of deep, deep thought about what it meant to build and have a culture. These thinkers knew what we have forgotten, namely, that all cultures are made. They knew this because they were making one. Whether we admit it or not, we are too… Please become a fan of “New Books in Jewish Studies” on Facebook if you haven’t already. Learn more about your ad choices. Visit megaphone.fm/adchoices

For us, every “nation” has and has always had a “culture,” meaning a defining set of folkways, customs, and styles that is different from every other. But like the modern understanding of the word “nation,” this idea of “culture” or “a culture” is not very old. According to the OED, the modern meaning gained currency in English only in the nineteenth century. In a way, that’s not surprising: the nineteenth century was the era of high-nationalism and, as we’ve said, every “nation” had to have an essence that distinguished it from all others. That essence came to be called “culture.” This nation-culture equivalency, however, presented some nationalists with a problem, particularly if their “nation” had what looked to be several cultures. Jews are the archetypal example. They were spread all over the place, spoke many languages, and practiced many customs. There was nothing to unite them except Judaism–itself hardly unified. If you believed in a Jewish nation, then you had to believe that there could be a “Jewish culture.” But what would it be? In his fascinating new book Jewish Renaissance in the Russian Revolution (Harvard, 2010), Kenneth Moss explores the ways in which Eastern European Jewish culture-builders attempted to answer this question in the Russian Revolutionary era. As Ken points out, there was no simple answer. Rather, there were a lot of competing answers (Yiddishist, Hebraist, Socialist, etc.). But there was also a lot of deep, deep thought about what it meant to build and have a culture. These thinkers knew what we have forgotten, namely, that all cultures are made. They knew this because they were making one. Whether we admit it or not, we are too… Please become a fan of “New Books in Jewish Studies” on Facebook if you haven’t already. Learn more about your ad choices. Visit megaphone.fm/adchoices

For us, every “nation” has and has always had a “culture,” meaning a defining set of folkways, customs, and styles that is different from every other. But like the modern understanding of the word “nation,” this idea of “culture” or “a culture” is not very old. According to the OED, the modern meaning gained currency in English only in the nineteenth century. In a way, that’s not surprising: the nineteenth century was the era of high-nationalism and, as we’ve said, every “nation” had to have an essence that distinguished it from all others. That essence came to be called “culture.” This nation-culture equivalency, however, presented some nationalists with a problem, particularly if their “nation” had what looked to be several cultures. Jews are the archetypal example. They were spread all over the place, spoke many languages, and practiced many customs. There was nothing to unite them except Judaism–itself hardly unified. If you believed in a Jewish nation, then you had to believe that there could be a “Jewish culture.” But what would it be? In his fascinating new book Jewish Renaissance in the Russian Revolution (Harvard, 2010), Kenneth Moss explores the ways in which Eastern European Jewish culture-builders attempted to answer this question in the Russian Revolutionary era. As Ken points out, there was no simple answer. Rather, there were a lot of competing answers (Yiddishist, Hebraist, Socialist, etc.). But there was also a lot of deep, deep thought about what it meant to build and have a culture. These thinkers knew what we have forgotten, namely, that all cultures are made. They knew this because they were making one. Whether we admit it or not, we are too… Please become a fan of “New Books in Jewish Studies” on Facebook if you haven’t already. Learn more about your ad choices. Visit megaphone.fm/adchoices