Semitic languages

This study aims to uncover the religious, literary, and historical intertextuality in the poetic experience of the Saudi poetess Muna Al-Ghamdi. It examines the aesthetic and artistic value of intertextuality in her poetry by studying her collections 'Atsh' (Thirst) and 'Fawda Al-Masafat' (Chaos of Distances). The study explores the relationship between her texts and the religious, literary, and historical heritage, highlighting the positions of intertextuality and how they intertwine with the poetess' work. It emphasizes the beauty of these intertextual connections and their impact on the artistic and semantic formation of Muna Al-Ghamdi's poetic output. The study employs a descriptive-analytical approach to reveal these intertextualities, emphasizing their aesthetic and artistic value. It consists of three sections: religious intertextuality, literary intertextuality, and historical intertextuality. The study concludes with a set of results that confirm the richness of Muna Al-Ghamdi's poetic experience through various forms of intertextuality.

This study re-examines Genesis 1:1 through a strictly philological lens, asking whether Biblical Hebrew permits a subject-initial reading in which berēʾšît functions as a nominal subject. The argument distinguishes grammar from theology and tests the proposal against attested Biblical Hebrew patterns in syntax, word order, direct-object marking, coordination, asyndeton, and onomastics. The Core argues that such a parse is grammatically viable, though distributionally marked, under-attested, and possibly unique. Appendices provide focused documentation on subject-initial clauses, object-list behavior, onomastic plausibility, textual/reception history, theological implications, and replication. A SHEBANQ-based replication workflow, extended through exported CSV analysis and custom script-based aggregation, is used as a screening tool to refine candidate object-chain parallels and clarify the limits of the annotation model. No exact parallel to the Gen 1:1 object chain was found in the present Hebrew Bible sweep, but a set of near-misses and controls helps sharpen the grammatical question. The study does not claim proof of authorial intent; rather, it argues that the subject-reading remains linguistically admissible and worthy of continued scrutiny.

This is a draft of proposed concise ordered phonological rules to account for the development of vowels in verbal forms from reconstructed Proto-West Semitic to reconstructed Proto-Modern South Arabian, the reconstructed latest shared ancestor of Modern South Arabian languages.

The paper is a scholarly, creative and reflexive interpretation of the life story of the author's grandmother, Haia-Sara Held (Romania 1907-Israel 1985).  The multilingual and multidisiplinary analysis reflects the history and the story of Romanian Jewry in the 20th century, as well as the identiy formation of a woman who experienced aliyah and immigration.  The wider contex of the disscussion is the writings of Jewish women in the Balkans, and in this context it studies the specific Balkanic aspects of Romanian culture.

tədqiqatçıların dil korpusuna yanaşmaları müqayisə edilir və onların nəzəri-metodoloji əsasları təhlil olunur. Araşdırmada dil korpuslarının leksikoqrafiya, semantika, sintaksis, tərcümə prosesi, maşın tərcüməsi və nitq texnologiyaları kimi sahələrdə rolu vurğulanır. Bununla yanaşı, Azərbaycan dilinin milli korpusunun yaradılması, bu sahədə aparılan tədqiqatlar və texnoloji imkanlar da müzakirə edilir. AMEA-nın İ.Nəsimi adına Dilçilik İnstitutunun Kompüter dilçiliyi şöbəsinin bu istiqamətdə apardığı tədqiqatlar, milli korpusun inkişafı üçün atılan addımlar haqqında da məqalədə məlumat verilir. Məqalə korpus dilçiliyinin təkcə kompüter dilçiliyinin bir qolu kimi deyil, həm də müstəqil empirik tədqiqat metodu kimi əhəmiyyətini vurğulayır. Nəticədə korpus dilçiliyinin filoloji tədqiqatlarla əlaqəsi, onun dilin semantik və sintaktik xüsusiyyətlərinin daha dərindən öyrənilməsinə töhfəsi və gələcək inkişaf perspektivləri araşdırılır. Bu tədqiqat dil korpuslarının təkcə elmi-linqvistik tədqiqatlar üçün deyil, həmçinin pedaqoji və texnoloji tətbiqlər üçün də mühüm əhəmiyyət daşıdığını göstərir. Açar sözlər: dil korpusu, korpus dilçiliyi, məlumat bazası, elektron lüğət, nitq texnologiyaları.

Sometimes we forget to ask the most basic questions. For example, why are the letters of the alphabet in the order they are in? One possibility is that the alphabetic order is a subjective ranking of the stridency, or loudness, of each individual letter. If this is true, it gives us good data on the pronunciation of Ancient Hebrew. Some sounds can only be pronounced in specific ways, if we assume that they are more or less strident than other specific sounds. Given that information, it is trivial to calculate a detailed scheme of pronunciation for the language at the time, since sound units share equivalent features of articulation.

Re: The Functional Reading of śāṭān (H7853/H7854) and the Narrowing of the Adversarial Register in the Translation Tradition The word rendered "Satan" in the English Bible is not a proper name in the Hebrew text. Strong's H7854 identifies a title: the adversary, the one who opposes. H7853 is the verb: to oppose, to resist, to accuse. In the Book of Job; the canonical text that establishes the adversary's primary profile, the figure carries the definite article: haśśāṭān. He operates from within the divine court, with the Lord's permission. He is not expelled. He is present. The translation tradition hardened this title into a proper name, and the proper name into a cosmic adversary ontologically opposed to God. The Luganda root siita-to thrash, to stir, to struggle violently-preserves the functional adversarial field independently. This brief examines the record.

Background: In the Eastern tradition of knowledge formation and transmission, śruti emerges as the pivotal canon, in which people participate as both experiencers and recipients of knowledge. However, knowledge is never treated as an individual achievement in the East. The knowledge that people directly experience, as revealed to them through deep contemplation, reflection, and observation of the natural world, forms a solid foundation for its transmission to later generations through oral tradition. The paper aims to approach śruti as a body of knowledge in the Vedas and then examine it as a method of knowledge within the epistemic tradition of the East. Methods: This paper provides a historical analysis of the scholarship on śruti as a social practice in knowledge formation and transfer in the East. By examining historical and textual data, the paper relocates śruti in the contemporary critical debate and examines it as a means of knowledge. The Eastern body of literature on such knowledge refers to this phenomenon as the divine as opposed to human implied in smriti. Results: The present study explores that śruti emanates from the secular roots even though the contemporary practice treats it as the devotional, sectarian practice founded in the Vedas. The foundation of knowledge building is laid with śruti as the approach of reasoning in the Vedic texts. Conclusion: This paper situates the tradition within the contemporary debate on knowledge and epistemology, reading the historical development of śruti in the larger historical backdrop and examining the pedagogical implications in modern academic practice. Novelty: This study significantly contributes to the ongoing critical dialogue on indigenous pedagogy in the larger backdrop of postcolonial curricular reforms and śruti as the mode of reasoning and knowledge building in the East.

This article investigates linguistic solecisms in the Ethiopic Acts of Saint Mark the Evangelist, with particular attention to the medium version of the text. Linguistic solecisms, understood here as a departure from accepted linguistic norms, particularly orthographic, lexical and grammatical aspects, serves here as a valuable insight through which we examine the processes of translation and transmission in Gǝʿǝz literature. The Acts of Saint Mark, preserved as a hagiographic narrative and mediated through centuries of scribal activity, contains a number of constructions that diverge from classical Gǝʿǝz conventions. These deviations not only point to the linguistic and interpretive challenges encountered by translators working from Greek or Coptic sources but also illuminate the evolving character of Gǝʿǝz as a literary and liturgical language shaped by regional, temporal, and scribal contexts. Through close textual analysis, the article categorizes and interprets various types of awkward expressions, such as irregular verbal forms, disrupted syntactic patterns, and unexpected lexical combinations. While traditionally viewed as errors, such features can be understood as markers of translation strategies, indicators of linguistic adaptation, or evidence of scribes negotiating foreign idioms within an indigenous literary framework. Situating these findings within the broader tradition of Ethiopic hagiography, the article argues that solecisms contribute to the distinctive character of the hagiographic text and reveal important aspects of its historical development. This study mainly demonstrates that the analysis of solecism not only enriches our understanding of the Gǝʿǝz text but also provides valuable insights into the cultural adaptation that formed the Ethiopian Gǝʿǝz literary tradition.

This article is an exemplary study of semantic change of polysemous words in Arabic and Semitic languages. Since words do not change their meanings by mere coincidence or acquire new ones randomly, the study of the historical evidence of groupings according to related senses can show how multiple functions of a word are related to each other and which role cognitive structuring plays in the acquisition of new senses. To show that mental categories can explain the relations of the different usages of a single word I am adopting a cognitive approach. Metaphorical change within polysemous words in the domain of vision will serve as a case in point. Following SWEETSER (1990), I will look into the historical evidence of visionrelated verbs in Arabic and their equivalents in the Semitic languages.

Electronic toll collection (ETC) systems have significantly improved highway transportation by enabling automated and contactless toll payments. However, conventional ETC frameworks often rely on centralized architectures that are susceptible to security vulnerabilities, data manipulation, and lack of transparency in financial transactions. With the increasing demand for secure, efficient, and transparent tolling systems, blockchain technology has emerged as a promising solution. This study explores the integration of blockchain into electronic toll collection systems, focusing on its potential to enhance security, transparency, and real-time financial processing. Blockchain, as a decentralized and immutable ledger, ensures that all transactions are securely recorded and cannot be altered without consensus. When applied to tolling systems, blockchain enables direct, peer-to-peer transactions between vehicles and toll operators, eliminating intermediaries and reducing transaction delays. Smart contracts further automate toll payments by executing predefined conditions, ensuring accuracy and efficiency. This research adopts a mixed-method approach, combining system modeling, performance evaluation, and qualitative analysis of user trust and system reliability. The findings indicate that blockchain-enabled ETC systems significantly improve transaction security, reduce fraud, and enhance financial transparency. Additionally, real-time processing capabilities enable faster and more efficient toll collection. Despite these advantages, challenges such as scalability, integration complexity, and regulatory uncertainties remain. The study concludes that blockchain has the potential to transform electronic toll collection systems into secure, transparent, and efficient platforms, supporting the development of next-generation transportation infrastructure.

Notre étude s’inscrit dans le cadre de la théorie des matrices et des étymons (TME), principalement élaborée par G. Bohas (1997, 2000), G. Bohas et M. Dat (2007) et G. Bohas et A. Saguer (2012). Ce nouvel outil propose une réorganisation du lexique des langues sémitiques non plus sur la base de phonèmes mais de traits phonétiques. Cette perspective mène à contester le caractère primitif de la notion de racine triconsonantique développée par les grammairiens arabes du Moyen-Âge. De plus, la TME permet de rendre compte d’un certain nombre de régularités observées dans le lexique, telles que les liens phonético-sémantiques existants entre certains radicaux, l’aspect mimétique de la structure du signe, la polysémie des racines trilitères, etc. Notre thèse traite dans ce cadre du vocabulaire de l’hébreu biblique et se présente en trois parties. Dans un premier temps est donnée une description complète du fonctionnement de la théorie, suit un développement du vocabulaire de sept champs no...

Je voudrais tout d'abord remercier mon directeur de recherche M. Georges Bohas, sans qui cette étude n'aurait pas été possible. Je travaillais déjà depuis deux ans sur un sujet proche de celui que je présente aujourd'hui dans un autre institut et ne parvenais plus à avancer convenablement. J'étais proche de l'abandon quand nous nous sommes rencontrés. C'est ainsi qu'il a proposé de reprendre la direction de mes travaux. Il a su me remotiver dans cette nouvelle recherche, en me guidant le mieux possible, en répondant à toutes mes interrogations et en étant toujours disponible et réactif. Je tiens aussi à remercier mes anciens professeurs devenus collègues avec le temps,

Hinter Matáj , hebräisch ‫י‬ ‫י‬ ‫ת‬ ‫י‬ ‫מ‬ , dessen Name in etwa Gabe G´TTES bedeutet verbirgt sich eine in vieler Hinsicht interessante Persönlichkeit , über die uns wenig bis gar nichts außer dem bekannt ist , was er selbst über sich schreibt (siehe Mat. 9 , Vers 9 , Kap. 10 , Vers 3) und was andere über ihn schrieben (Markus 3 , Vers 18 , Lukas 6 , Vers 15 , Apg. 1 , Vers 13), denn die Tatsache , dass er den Namen Lej´wwí trug und als einziger der Tal´midím Jeschú´as dessen Abstammungslinie ermitteln und zu Papier bringen konnte gibt ihm ganz eindeutig einen levitischen , wenn nicht gar kohanitischen Hintergrund und auch der Beruf des Zollpächters ist dabei nicht ohne Belang , denn wie ich an den entsprechenden Stellen im Markus-und Lukasevangelium ausführte sahen sich viele der L´wwi´jím und Kohaním die nicht im Bereich des Heiligtums in Jeruscha´l´ájim Dienst taten durch die folgenreichen Umstände ihrer Zeit genötigt , jenes verhasste Gewerbe zu ergreifen , denn sie entweihten dadurch ihren heiligen Dienst und zogen sich damit zu Recht die Ächtung seitens ihrer gläubigen Zeitgenossen zu … doch bevor ich zu dem herausragenden Beitrag seines Berichtes über Leben und Lehre seines Meisters komme sehe ich mich genötigt , zuvor etwas klarzustellen , denn es ist mir im Laufe der textlichen Recherchen in den Evangelienberichten sowie auch in der Apostelgeschichte gelungen festzustellen , dass das Alter der Tal´midím Jeschú´as wie auch einiger anderer Personen seines Umkreises wie auch des Umkreises der Apostel deutlich jünger ist als dies in der amtlichen Lesart und Rezeption des Christentums zu finden ist und Matáj ist hierfür ein wegweisendes Beispiel , denn wer sich etwas in der Welt des orientalischen Judentums auskennt müsste an dieser Stelle sofort stutzig werden wenn er liest dass ein levitischer Zollpächter , der sich dafür gewinnen ließ , seinen ihm und anderen Schande bereitenden Beruf aufzugeben dafür eigens ein Fest organisiert wo er seinesgleichen und dazu noch Den Messias und dessen Schüler einlädt , denn was will er damit denn feiern -etwa seinen Entschluss sein unehrenhaftes Gewerbe aufzugeben und bei seinen einstigen Geschäftskollegen noch einen verklärten Eindruck zu hinterlassen ? Nun , für Christen West-und Osteuropas mag dies vielleicht nicht anders zu erklären sein , während jemand der sich ausreichend in der Kultur des Orients auskennt mir darin zustimmen wird dass der Einladende eindeutig der Vater des Jungen war , für den es in diesem Fall weit einleuchtendere Gründe gab die Entscheidung seines Sohnes festlich zu begehen und dazu ist es nicht nur im Orient üblich dass der Sohn den Vater in seinen Geschäftsräumen oder wie hier in seinem Zollhäuschen vertritt (Mat. 9 , Vers 9) und es ist aufgrund des zuvor Ausgeführten dazu noch einsichtiger dass der Sohn alles tat , um in seinem Bericht seinen Vater und dessen Tätigkeit nicht zu erwähnen , doch ist es für mich ausreichend erwiesen dass das Alter von Matáj , als er diesen Bericht verfasste demnach nicht mehr als 19 , 20 Jahre betrug nachdem er sich mit schätzungsweise 16 , 17 Jahren seinem Ráv anschloss , so wie es bis heute in unserer Lehrkultur geübt wird , dort wo in der Regel der Vater bzw. die Eltern dafür sorgen dass ihr Sohn möglichst früh den Lebensweg der Halacháh bei einem fähigen und geachteten Rabbiner erlernt , doch nun zu seinem Bericht , zu dessen Umfeld sowie den Umständen seiner Entstehung in den vielen christlichen Kommentarwerken zumeist nur wenig außer dem üblichen Hinweis auf Eusebius´ Kirchengeschichte zu finden ist (siehe Eusebius , Ekklej´ss´iáss´tikéj Hiss´torí´a , Band 3 , Kap. 39 letzter Absatz), doch hilft das allein nicht zu verstehen , warum allein Matáj und keiner der anderen Zwölf die bemerkenswerte Lehre ihres Meisters niederschrieben und selbst wenn man das obligatorische Thomasevangelium und eventuell noch das Judasevangelium hinzu zählt fehlen immerhin noch neun andere Evangelienberichte da man im Fall des Johannesevangeliums davon ausgeht dass er es erst gegen Ende seines Lebens schrieb , ja , Fragen über Fragen , die ein messianischer Kommentator an dieser Stelle aufwirft und damit zu verstehen geben möchte , dass es Mat j Kapitel 1 á 1.

"This paper examines the literary relationship between the asylum traditions in Numbers 35:9–34 and Deuteronomy 19:1–13, situating them within the broader development of biblical law. After surveying key scholarly perspectives, the study evaluates arguments for the precedence of Deuteronomy over Numbers, as well as linguistic and structural evidence suggesting the reverse. Through a close textual analysis, the paper demonstrates that Numbers 35:9–34 exhibits stronger linguistic and legal connections to Exodus 21:12–14, whereas Deuteronomy 19:1–13 represents a secondary adaptation aimed at aligning asylum laws with Deuteronomy’s centralization agenda. Additionally, the study highlights Deuteronomy’s editorial modifications, particularly its restructuring of asylum law, revision of judicial procedures, and adaptation of priestly legislation into a communal legal framework. Ultimately, the paper argues that Deuteronomy presupposes and reworks the Holiness asylum tradition, shedding light on the redactional process that shaped the Pentateuch’s legal corpora."

mich DER GEIST DES EWIGEN und ich hörte hinter mir Die Stimme Eines Helden Ch´Kól Schofár* (vergleiche J´sches´k´él erstes Kapitel , Vers eins und folgend , Dani´él 10 , Vers 4 bis 13 und folgend ) 11. Und Er Sagte Zu mir : " schreibe auf , was du hier siehst und sende es anschließend An Die Schéva´ ´Adót , an Éfessoss* und an S´múr´na* und an Per´gamóss* und an Ti´atíra* und an Ssár´dis* und an Fila´del´fí´ja* und an Lodík´ja*" … Amén *Hinéj … Amén , hebräisch Siehe , Er Kommt Mit Den Wolken Und es wird Ihn sehen jedes Auge , auch die ( von dem Volk ) die Ihn durchbohrten und es werden ber Ihn Wehklage halten alle St mme Israels , Ü ä Wahrlich , So Wird Es Sein , wörtlich: Ja und Amén *ANÍ … ÉL -SCHADÁJ , hebräisch ICH BIN Ursprung Und Ziel Alles Seins (wörtlich: ICH BIN lef Und Á T ww á ) , SPRICHT DER EWIGE DER WAR Und IST Und SICH OFFENBAREN WIRD , Der All -M chtige ä *Achichém … Jeschú´a , hebräisch euer Bruder , der teilhat an euer Bedrängnis und Not Wegen Des Maschí´ach G´TTES , Jeschú´a *Pát´moss , Patmos *Bi´G´lál … Ha´MASCHÍACH , hebräisch Wegen Der Angelegenheit G´TTES und Wegen des Zeugnisses Über Den König MASCHÍ´ACH *Mi´Macharát Ha´-Schabát , hebräisch am folgenden Tag nach dem Schabbát *Ch´Kól Schofár , hebr.äisch wie der Klang des Schofár *Schéva´ ´Adót , jüdisch -aramäisch sieben messianische Versammlungen

This article explores how ordinal numerals (like first, second and third) can help classify languages, focusing on the Semitic language family. Ordinals are often formed according to productive derivational processes, but as a separate word class, they may retain archaic morphology that is otherwise lost from the language. Together with the high propensity of 'first' and, less frequently, 'second' to be formed through suppletion, this makes them highly valuable for diachronic linguistic analysis. The article identifies four main patterns of ordinal formation across different Semitic languages. Together with innovations in the lowest two ordinals, these can be correlated with more and less accepted subgroupings within Semitic as a whole. Concretely, they offer support for the widely accepted West Semitic, Northwest Semitic and Abyssinian (Ethio-Semitic) clades as well as the recently proposed Aramaeo-Canaanite clade and provide new evidence for the further subclassification of Abyssinian that matches other recent proposals. However, no evidence was found to support the debated Central Semitic or South Semitic groupings. Given the accurate identification of accepted subgroupings and high level of detail, this approach holds promise for the classification of other language families, especially where other linguistic data are scarce.

Dit artikel gaat over het gebruik van verkleinwoorden en koosnamen (hypocoristics) in twee taalregisters: taal gericht tot kinderen (child-directed speech, CDS) en taal gericht tot huisdieren (pet-directed speech, PDS). De semantiek van verkleinwoorden blijkt een minder grote rol te spelen dan de pragmatiek: de emotionele nabijheid van kinderen en huisdieren. De studie, waarin vijf talen worden vergeleken, verkent ook de typologie: de morfologische rijkdom van verkleinwoorden in een taal beïnvloedt de productie. Daarnaast speelt de semantische transparantie van verkleinwoorden crosslinguïstisch een rol. In CDS en PDS worden meer transparante verkleinwoorden gebruikt.

Dit artikel gaat over het gebruik van verkleinwoorden en koosnamen (hypocoristics) in twee taalregisters: taal gericht tot kinderen (child-directed speech, CDS) en taal gericht tot huisdieren (pet-directed speech, PDS). De semantiek van verkleinwoorden blijkt een minder grote rol te spelen dan de pragmatiek: de emotionele nabijheid van kinderen en huisdieren. De studie, waarin vijf talen worden vergeleken, verkent ook de typologie: de morfologische rijkdom van verkleinwoorden in een taal beïnvloedt de productie. Daarnaast speelt de semantische transparantie van verkleinwoorden crosslinguïstisch een rol. In CDS en PDS worden meer transparante verkleinwoorden gebruikt.

One of the most challenging, but rather interesting, topics in the literature of Arabic phonology and morphology is the broken plurals (BP). The most widely acceptable account of Arabic BP, as far as I know, is within the framework of Autosegmental Phonology. This paper presents and discusses the model of and shows that it is unsatisfactory for providing a plausible account for Jordanian Arabic BP, as it suffers from a number of exceptions that McCarthy found hard to account for. The emergence of Optimality Theory (OT) in the 1990s has opened the door for further perspectives of treating different phonological problems. This paper shows that there are three major issues that constitute a challenge to McCarthy's Model of Arabic BP within the framework of Autosegmental Phonology. They include dialectal variation, the existence of more than one surface plural form for the same input, and the difference in the outputs of BP forms with the same underlying form. It also cannot account for the diverse shape of similar forms. As an alternative, this paper proposes a model within the framework of Optimality Theory that can account for and solve all the challenging problems for McCarthy's model in a satisfactory and straightforward manner.

Giovanni «il Solitario» o «il monaco» (yoḥānnān yiḥidāyā)ⁱ è il nome sotto cui è tràdito un corpus testuale molto ampio (circa novantatre opere), contenute in una sessantina di manoscritti databili tra il VI e il XIX secolo-, la cui complessità ha causato, già dall'antichità, un dibattito molto vivo circa l'identità dell'autore e i tratti salienti del suo pensiero. In questo contributo ci soffermeremo su quello che è lo scritto più attestato del corpus del Solitario, la cosiddetta Lettera a Esichio. Rivolta a un giovane monaco, la lettera dispiega una particolare pedagogia, basata su una comprensione precisa della vita ascetica e delle attività che la connotano. Dopo una prima, breve presentazione degli scarsi dati biografici su Giovanni di Apamea e un’altrettanto breve introduzione alla Lettera, il contributo si sofferma a evidenziare alcune nozioni chiave della stessa.

John “the Solitary” or “the Monk” (yoḥānnān yiḥidāyā) ⁱ is the name under which a very extensive body of texts (approximately ninety-three works) has been transmitted, contained in some sixty manuscripts dating from the 6th to the 19th century, whose complexity has, since antiquity, sparked a lively debate regarding the author’s identity and the salient features of his thought. In this contribution, we will focus on the most attested text in the Solitary’s corpus, the so-called Letter to Hesychius. Addressed to a young monk, the letter unfolds a particular pedagogy, based on a precise understanding of the ascetic life and the activities that characterize it. After a brief overview of the scarce biographical data on John of Apamea and an equally brief introduction to the Letter, this paper focuses on highlighting some of its key concepts.

The first part of this article discusses a false etymology, related by Pomponius Mela and
Stephanus of Byzantium, which connects the name of the city of Gaza with the Old Persian
word *ganza “treasure, treasury.” The second part suggests a possible Iranian etymology for
the Arabic word wādī “valley, water-course, river.”

This article addresses the question of how Muslim followers of Jesus — often referred to as "insiders" — view Muhammad and the Qur'an, a matter of considerable debate within evangelical missiological circles. It examines the essentialist assumptions that frame much of the criticism directed at Insider Movements, arguing that the majority of the world's population, including most Muslims, hold a communal rather than essentialist religious identity. This distinction has significant implications for how outsiders evaluate insider believers' relationship to Islamic tradition.
Drawing on fieldwork, testimonies, and the research of scholars and practitioners, the article demonstrates that insider perspectives on Muhammad and the Qur'an are marked by unpredictable diversity: different movements reach different conclusions, viewpoints vary within individual movements, and the beliefs of particular leaders and disciples shift over time. What consistently characterizes these communities is not a uniform theological position but a posture of contextual discernment — reading scripture collectively, consulting broader networks of leadership, and navigating their religious heritage in ways analogous to early Christian theologians such as Justin Martyr and Origen engaging their Greek philosophical inheritance.
The article draws on Andrew Walls' theology of cultural continuity, Leslie Newbigin's missiological framework, and Christopher Wright's concept of participatory mission to argue that God's redemptive work does not require converts to wholesale renounce their cultural and religious past. Rather, Muslim followers of Jesus are understood to be reconfiguring their heritage from within, prioritizing allegiance and obedience to Christ while remaining embedded in their communities. The author concludes that the validity of their faith is better assessed through transformed lives and Christocentric witness than through their explicit statements about Muhammad and the Qur'an.
Keywords: Insider Movements, Muslim followers of Jesus, missiology, contextualization, Muhammad, Qur'an, religious identity, essentialism, communal religion

The present study attempts to explore the human emotion in adversity, their responses, and the relationship between these responses to the human psychological trait from the framework of Quranic discourse. Despite a growing interest in discourse analysis-based research on the Holy Quran, there is still a scarcity of this type of study. This current work takes a step to fill in this gap to whether the Quranic text displays conceptual and intertextual chaining in terms of the selected Quranic texts. To determine the thematic structural coherence between Quranic texts, textual analysis is applied. The methodology of this study is conducted based on Quranic conceptual, intertextual, and linguistic analysis, adopted from the work of Quranic linguists Hussein Abdul-Raof, that provides an in-depth textual analysis of Quranic discourse. To exemplify, this study has selected a representative sample of Quranic texts with the assistance of Quranic lexicography and Quranic Arabic Corpus (). The findings highlighted that on the macro-level analysis, the coherence is encountered within the same surah level. On the micro-level analysis, the coherence between Quranic samples encountered from inter-ayah levels, grammatical-morphological level, and semantic level. Also, the thematic structural coherence between Quranic texts is detected.

This article proposes a conceptual revision of the traditional account of the Semitic abjad through the lens of distributed morphology and a link-based organization of speech. Speech is treated not as a sequence of discrete segments but as a continuous process structured as a sequence of minimal respiratory-articulatory acts—links. In Semitic languages, grammatical meaning is not formed by individual elements but by configurations of such links, which are stabilized as recurrent prosodic contours. Within this model, vocalism is understood as a distributed realization of parameters within links and can only be represented analytically as a sequence of vowels. The abjad encodes the consonantal skeleton as the most stable and linearly representable level, while the prosodic structure remains outside the written record. The paper also considers historical and writing-system evidence, including the reasons for the adoption of consonantal writing by Canaanite scribes, the functioning of matres lectionis, and the status of the Masoretic vocalization as a secondary analytical representation that emerged after the loss of a living prosodic tradition.

In Introspections on Mandaeism (On the Experience), Joshua Kyle T. Rovero posits that Mandaeism, the last living Gnostic-Dualistic religion, is examined as a theological system fundamentally grounded in the concept of “Experience” as the existential and epistemological bridge between the fallen material world and the transcendent World of Light. Drawing primarily on the Drasa d-Yahya (Book of John), the author develops a phenomenological and metaphysical analysis in which experience is defined not as passive sensory input but as active, participatory presencing of divine gnosis (manda) that enables the soul (nishimta) to awaken from ignorance, purify itself through ritual and ethical discipline, and ultimately ascend beyond the planetary archons and the corrupt demiurgic creation. The work contrasts Mandaean experiential dualism with Zoroastrian moral dualism, portraying the Mandaean cosmos as a therapeutic soteriological framework wherein the material realm—already conquered by darkness—serves as a necessary proving ground for the soul’s conscious reorientation toward Hayyi Rabbi (the Great Life) through lived knowledge rather than abstract belief, hence a rationalist faith. Central to the argument is the ethical metaphysics of the soul: its primordial luminous origin, its entanglement in material illusion and passion, and its progressive restoration via baptismal immersion in living water, which functions simultaneously as a purifying, cosmological, and revelatory medium linking the Immaterial and Material orders. Ultimately, the treatise positions Mandaeism as a paradigmatic Asian religion of experiential gnosis, emphasizing theological rationalism and esoteric continuity that has enabled this ethnoreligious community to preserve its identity and salvific path across centuries of persecution, offering a distinctive model of how sacred experience sustains spiritual resilience and metaphysical coherence in a hostile world.

Reduplication is a linguistic phenomenon whereby a segment, or a part thereof, is repeated to
convey grammatical functions and as a means of lexical derivation. In Semitic, reduplication is
widely attested and productive both in the nominal and the verbal systems. Modern South Arabian
Languages (MSAL) are no exception, in that various reduplicated patterns are attested, among which
the most common are C1C2C1C2, i.e. Soqotri ḥálḥal “gris” (Lonnet 2008: 130), Jibbali/Shehret xɔlxɔ́l
“Brown-spotted grouper” (Castagna 2024: 9) from Proto-MSAL *√xl(xl) “brown/grey”, and C1C2C3C3,
i.e. Mehri həźiˉruˉr “to go pale, green, yellow” (Johnstone 1987: 163), Jibbali/Shehret šəṣ́rɔ́r “yellow”
(Johnstone 1981: 265) from Proto-MSAL *√šṣ́r “(to be) yellow, green”. Another type, namely C1C2C3C2C3,
has received little attention to date, despite its attestation in Modern South Arabian where it is more
frequently, but not exclusively, found in the eastern branch (Jibbali/Shehret and Soqotri). This study
primarily aims to provide an account of the morpho-phonological and semantic characteristics of
this pattern.

A companion note to the Keshif Database outlining the TEI P5 encoding decisions developed for digital editions of Ottoman-Turkish micro-editions — covering metadata structure, entity markup (persons, roles, places, dates), genre and format encoding, and editorial apparatus. The note also addresses the status of these decisions as a working framework open to revision.

Hebrew constrains the occurrence of identical consonants in its roots: Identical consonants are acceptable root finally (e.g., skk), but not root initially (e.g., kks). SpeakersÕ ability to freely generalize this constraint to novel phonemes (Berent, Marcus, Shimron, & Gafos, 2002) suggests that they represent segment identity-a relation among mental variables. An alternative account attributes the restriction on identical phonemes to their feature similarity, captured by either the number of shared features or their statistical frequency. The similarity account predicts that roots with partially similar consonants (e.g., sgk) should be at least as acceptable as roots with fully identical consonants (e.g., skk), and each of these roots should be less acceptable than dissimilar controls (e.g., gdn). Contrary to these predictions, three lexical decision experiments demonstrate that full identity is more acceptable than partial similarity and (in some cases) controls. SpeakersÕ sensitivity to consonant identity suggests that linguistic competence, in general, and phonology, in particular, encompass a computational mechanism that operates over variables. This conclusion is consistent with linguistic accounts that postulate a symbolic grammatical component that is irreducible to the statistical properties of the lexicon.

Reading acquisition in Arabic presents unique challenges, notably due to its complex morphological structure and the diglossic nature of the language. The discrepancy between written (Modern Standard) and spoken Arabic poses significant barriers for learners, particularly in decoding morphologically complex words. This study explored the role of inflectional morphology in reading comprehension among 173 Arabic-speaking second graders from a low SES background, where these challenges are most evident. These relations were examined at the beginning and the end of second grade, enabling the tracking of correlations between change in reading comprehension score and types of inflectional awareness throughout the year. Whereas findings demonstrated a positive correlation between inflectional awareness, phonological decoding, vocabulary, and reading comprehension at the beginning of the year, only inflectional awareness was correlated with reading comprehension at the end of the year. Regression results showed that initial inflectional awareness uniquely explained 12% of the variance in reading comprehension at the end of the year. In addition, readers who improved their reading comprehension throughout the year also improved their inflectional awareness and showed reading comprehension comparable to those who started high in reading comprehension. Results are discussed in accordance with previous research and the unique features of Arabic.

This paper deals with eight masoretic lists that are found on fol. 335v in MS London BL or. 2091. All lists on this folio are found in situ. The folio contains three figuratae, of which the first and the third encompass two lists each, whereas the middle figurata displays four. Lists 1 and 3 to 8 are complete, and only list 2 is incomplete. The paper explains the lists at hand and relates them to both the Okhla we-Okhla recensions (Halle/Paris) and to some Tiberian manuscripts, e.g. Firkovich, Evr. I B 19a, Codex Babylonicus Petropolitanus (St. Petersburg, Russian National Library, Firkovich, Evr. I B 3), MS JTS Lutzki 232 (E. N. Adler Ms. 346). In addition to the philological comparisons, I will address some initial questions regarding aesthetic aspects and the methods used by the masran to put his material to parchment.

The philological investigation will rebut the argument that the medieval scribes who composed the figuratae were merely artists and not philologists, and that, therefore, they had no idea of the aims of the Masorah. At the end of this paper, I will briefly discuss the idea that the masranim of Bible codices in Western Europe might have been reluctant about compilations of isolated biblical text extracts like the Okhla recensions and wanted to (re-)collect them in their appropriate place, i.e. attached to the biblical text.

Zarfat) im 11. und 12. Jahrhundert: Einführung und Anfragen Das plötzliche und massive aufkommen der sog . ‚peshat-auslegung' im 11 . Jh . und ihr ebenso jähes Verschwinden gegen Ende des 12 . Jahrhunderts hat die judaistische Forschung der letzten 170 Jahre durchgehend beschäftigt . Dabei haben beinahe alle damit zusammenhängenden Fragen und Probleme bis heute keine wirklich befriedigende antwort gefunden . So ist allein die Bedeutung des terminus peshat umstritten: oftmals wird der ausdruck als auslegung nach dem ‚einfachen' Wortsinn übersetzt . aber was kennzeichnet denn eine auslegung nach dem ‚einfachen' Wortsinn, dem ‚literalsinn'? Der sog . ‚einfache' Wortsinn meint ja durchaus nicht nur den auf der oberfläche eines textes und seiner Semantik zu eruierenden Gehalt eines Satzes, einer Phrase . Er kann auf eine lectio historia -im Gegenüber zur (lectio) allegoria und tropologia -hinweisen, also auf eine auslegung im Sinne des littera gesta docet . Dann wird der ‚historische' Sinn eines textes (oder das, was man dafür hielt!) erklärt . 1 Peshat kann jedoch auch, wie im Falle des R . Elieser aus Beaugency, den Sinn eines textes gemäß seinem literarischen Kontext oder gar in einer literaturtheoretischen Betrachtung umfassen . 2 Wie verhält sich denn der peshat des R . Shelomo Jizchaqi ‚Raschi' (1040-1105) zu 1 Klassische Beispiele für eine solche textauslegung finden sich z . B . in Raschi zu Ex 28,41 und Bekhor Shor zu 7,15: Raschi erklärt den hebräischen ausdruck ‫ידים‬ ‫מילוי‬ im Kontext des lehnswesens mit der Übergabe eines ledernen handschuhs des lehnsherrn an seinen Vasallen; Bekhor Shor erklärt, der ausdruck ‚Geh morgen früh zum Pharao, wenn er wie üblich an den Fluss hinuntergeht' (hebr . ‫המימה‬ ‫)יוצא‬ spiele auf die Sitte der adligen an, ihre Greifvögel am Wasser auszuführen . 2 R . Eliesers Jechesqel-Kommentar geht eine Einleitung voran, in der er nicht nur Grundsätzliches zu diesem prophetischen Buch, sondern seinen hermeneutischen Standpunkt und seine exegetische Methode darlegt . Schlüsselbegriffe sind hier wie an anderen Stellen seines Kommentares termini ‫שיטה‬ ‚Gedankenführung', ‫שׂיחה‬ ‚Sprachduktus' und ‫ענין‬ ‚literarischer

Das 15. und 16. Jahrhundert gilt vor allem hinsichtlich der sich ent wickelnden jüdischen Historiographie als eine fruchtbare Periode. 1 In den letzten Jahren sind eine Fülle von Untersuchungen zur jüdischen Renaissance erschienen, die sich mit jüdischer Historiographie, aber auch mit der jüdischen Rezeption der ars dzetorica oder -besonders en vogue -dem jüdischen Neuplatonismus (in der Kabbala) und der damit in engem Zusammenhang stehenden christlichen Rezeption der Kabbala auf der Suche nach der prisca tlzeologia beschäftigen (um nur einige Aspekte zu nennen). Hier wird nicht nur ein ganzes For schungsgebiet neu erschlossen, sondern auch eine überaus fruchtbare Diskussion über die historischen und sozio-kulturellen Aspekte der Juden in der Renaissance in Gang gebracht. Hinsichtlich des jüdi schen Beitrags zum Studium der Hebräischen Bibel hingegen wurde (mit Ausnahme von doch eher spärlichen Überblicken in historischen Gesamtdarstellungen2) bislang kaum wissenschaftlich gearbeitet, und

This paper proposes a conceptual reconstruction of the prosodic nature of the Semitic word as a key to understanding the abjad. The traditional explanation, according to which the abjad (consonantal writing system) is possible because speakers recognize vowels as a separate grammatical layer, faces methodological difficulties. An alternative hypothesis considers the Semitic word as a unity of consonantal skeleton and holistic prosodic contour (melody) associated with grammatical categories. The abjad records only the consonantal framework, leaving the vocalic pattern outside the script, which becomes possible precisely due to the prosodic nature of the Semitic word. The paper invites a reassessment of the analytic versus phonetic dimension in Semitic languages and offers a new explanation for the abjad’s durability over millennia.

This article aims to present an unpublished incantation bowl written in Jewish Babylonian Aramaic. The text consists of eight lines and is devoted to protecting the client, his family and his house. The bowl was confiscated according to the judicial order number 342/4194/ق /95 and is housed in the Iraq Museum (IM 142127).

Cette conférence explore l’apport fondamental des inscriptions hébraïques anciennes à la compréhension de la Bible et de sa langue. Nous laissons donc parler les pierres et les tessons. Bien avant ou parallèlement aux textes bibliques, des calendriers agricoles, ostraca administratifs, inscriptions royales, bénédictions et amulettes nous transmettent un hébreu vivant et varié, ancré dans la vie quotidienne. Ces documents éclairent non seulement le vocabulaire, la grammaire et les pratiques religieuses, mais livrent aussi de précieux témoignages sur la littératie dans l’ancien Israël : qui écrivait, dans quels contextes, avec quels supports et pour quels usages. Ils révèlent une culture écrite plus étendue et plus diversifiée qu’on ne l’imagine souvent. En redonnant la parole à ces pierres gravées et fragments de poterie, nous retrouvons les sources les plus anciennes de l’hébreu biblique et découvrons tout ce qu’elles peuvent encore nous apprendre sur le monde qui a façonné la Bible.

The geographic origin of Y-chromosome haplogroup J1-P58 (J1a2b) remains contentious in archaeogenetic literature. However, this study challenges the prevailing "Levantine-Presumption" and presents evidence that supports a Proto-Indo-European (PIE) source of J1-P58 in the Pontic-Steppe. In addition to a historical analysis of early Bronze Age Indo-Aryan/Indo-Iranian migrations, this study correlates these patterns to J-M267/J-P58 Y-DNA movements into the Levant and the greater Middle East, alongside other "Indo-European" and "Northern" lineages such as R1a, R1b, and Q. This study integrates published ancient DNA samples spanning the Upper Paleolithic to early modern period, combined with modern autosomal and Y-DNA data from the author's patriline (Big-Y, Eurogenes K36) and publicly available databases (ExploreYourDNA, MyTrueAncestry, GEDmatch, G25). Lastly, E1b1b1, T, and H are identified as likely candidates for "autochthonous", patrilineal Levantine populations and as "originators" of the spread of Semitic languages.

Version 2.5 Additions: Version 2.5 builds upon Version 2, adding more information regarding the specific PIE affiliated cultures that carried J1; it also makes minor graphical fixes by removing the highlights on the G25 charts.

This article presents new Arabic and Georgian evidence on the translation of the body of ascetic writings attributed to St Macarius the Great (the Corpus Macarianum) at the Monastery of St Sabas/Mar Saba during the early Islamic period. Although the manuscripts discussed here are not unknown to scholars, they have not been investigated closely until now. The article demonstrates that the manuscript Vatican City, Biblioteca Apostolica Vaticana, ar. 71 contains a third, hitherto overlooked Arabic translation of the CM, which is independent of the later Antiochene and Copto-Arabic translations. Moreover, a study of the manuscript Sinai, St Catherine's Monastery, geo. 35 shows that an ancient Georgian translation was produced at Mar Saba in the same period as the Syriac and Arabic translations of the Macarian writings. The study thus highlights the key role of the multilingual monastic communities active in the Judaean Desert and Sinai during the Abbasid period in the preservation and transmission of late antique Christian monastic literature.