Mobile Ed: HB101 Introduction to Biblical Hebrew (10 hour course)

by Mark D. Futato; Logos Mobile Education

Publisher:

Lexham Press

, 2016

(10)

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Overview

Gain insight into Hebrew grammar, and learn all of the sounds and symbols of the alphabet—both the consonants and the vowels. Explore the forms of the noun, the adjective, and the verb in all its conjugations of the basic patterns. Discover how these words work together to form phrases, clauses, and sentences. As you deepen your knowledge of how Hebrew works, you will practice reading Hebrew text from the Hebrew Bible.

HB101 Introduction to Biblical Hebrew was previously titled LA251 Introducing Hebrew Grammar.

Learning Objectives

Upon successful completion you should be able to:

Understand the basic parts of speech and syntax of Hebrew
Read Hebrew from the Hebrew Bible

Course Outline

Introduction

Introducing the Speaker and the Course

Unit 1: Learning to Read Hebrew

The Alphabet
Consonants with Two Forms and Two Sounds
Vowels
Putting Consonants and Vowels Together
Sheva and Strong Dagesh
Unit 1 Vocabulary
Unit 1 Practice
Unit 1 Practice Reading Your Hebrew Bible
Unit 1 Quiz

Unit 2: Nouns: Basic Forms

Gender of Nouns
Number of Nouns
Summary of Basic Noun Forms
Unit 2 Vocabulary
Unit 2 Practice
Unit 2 Reading Your Hebrew Bible
Unit 2 Quiz

Unit 3: Personal Pronouns and the Definite Article

Personal Pronouns
Definitive Article
Unit 3 Vocabulary
Unit 3 Practice
Unit 3 Reading Your Hebrew Bible
Unit 3 Quiz

Unit 4: Verbs: Perfects

Overview of the Hebrew Verb
Qal Perfect
Use of Qal Perfect
Unit 4 Vocabulary
Unit 4 Practice
Unit 4 Reading Your Hebrew Bible
Unit 4 Quiz

Unit 5: Sentences with Verbs

Subject
Direct Object
Word Order
Negative Sentences
Unit 5 Vocabulary
Unit 5 Practice
Unit 5 Practice Reading Your Hebrew Bible
Unit 5 Quiz

Unit 6: Verbs: Seven Patterns

Seven Basic Verb Patterns
Niphal
Piel and Pual
Hiphil and Hophal
Hitpael
Unit 6 Vocabulary
Unit 6 Practice
Unit 6 Reading Your Hebrew Bible
Unit 6 Quiz

Unit 7: Prepositions and Vav Conjunction

Prepositions
Independent Prepositions
Inseparable Prepositions
Vav Conjunction
Unit 7 Vocabulary
Unit 7 Practice
Unit 7 Reading Your Hebrew Bible
Unit 7 Quiz

Unit 8: Adjectives: Forms and Use

Basic Forms of Adjectives
Geminate Roots
Use of Adjectives
Unit 8 Vocabulary
Unit 8 Practice
Unit 8 Reading Your Hebrew Bible
Unit 8 Quiz

Unit 9: Verbs: Imperfect

Form of the Qal Imperfect
Use of Imperfect
Unit 9 Vocabulary
Unit 9 Practice
Unit 9 Practice Reading Your Hebrew Bible
Unit 9 Quiz

Unit 10: Nouns: Construct State

Use of Construct State
Form of Construct State
Unit 10 Vocabulary
Unit 10 Practice
Unit 10 Reading Your Hebrew Bible
Unit 10 Quiz

Unit 11: Pronoun Suffixes

Pronoun Suffixes on Singular Nouns
Pronoun Suffixes on Plural Nouns
Pronoun Suffixes on Prepositions
Unit 11 Vocabulary
Unit 11 Practice
Unit 11 Reading Your Hebrew Bible
Unit 11 Quiz

Unit 12: Verbs: Infinitives

Infinitives
Infinitive Construct
Infinitive Absolute
Unit 12 Vocabulary
Unit 12 Practice
Unit 12 Reading Your Hebrew Bible
Unit 12 Quiz

Unit 13: Verbs: Participles

Introducing Participles
Use of the Participle
Unit 13 Vocabulary
Unit 13 Practice
Unit 13 Reading Your Hebrew Bible
Unit 13 Quiz

Unit 14: Verbs: The Volitives

Volitives
Imperative and Jussive
Negating and Indirect Volitive
Unit 14 Vocabulary
Unit 14 Practice
Unit 14 Reading Your Hebrew Bible
Unit 14 Quiz

Unit 15: Verbs: Vav-Relative

Vav-Relative
Use of the Vav-Relative
Unit 15 Vocabulary
Unit 15 Practice
Unit 15 Reading Your Hebrew Bible
Unit 15 Quiz

Unit 16: Verbs: Piels

Piel
Form of the Piel
Piel Imperative, Infinitive, Participle
Piel Cohortative and WCI
Unit 16 Vocabulary
Unit 16 Practice
Unit 16 Reading Your Hebrew Bible
Unit 16 Quiz

Unit 17: Verbs: Hiphils

Introducing the Hiphil
Form of the Hiphil
Hiphil Imperative, Infinitive, Participle
Hiphil Cohortative, Jussive, and WCI
Unit 17 Vocabulary
Unit 17 Practice
Unit 17 Reading Your Hebrew Bible
Unit 17 Quiz

Unit 18: Verbs: Niphals

Meaning of the Niphal
Form of the Niphal
Niphal Imperative, Infinitive, Participle
Niphal Cohortative, Jussive, and WCI
Unit 18 Vocabulary
Unit 18 Practice
Unit 18 Reading Your Hebrew Bible
Unit 18 Quiz

Unit 19: Syntax: The Perfect

Syntax of the Perfect
Performative, Gnomic, Precative, and Rhetorical Perfect
Unit 19 Vocabulary
Unit 19 Practice
Unit 19 Reading Your Hebrew Bible
Unit 19 Quiz

Unit 20: Syntax: The Imperfect

Syntax of the Imperfect
Imperfect Modalities
Unit 20 Vocabulary
Unit 20 Practice
Unit 20 Reading Your Hebrew Bible

Unit 21: Weak Roots

Introducing Weak Roots
Unit 21 Vocabulary
Unit 21 Practice
Unit 21 Reading Your Hebrew Bible
Unit 21 Quiz

Conclusion

Finishing the Course but Not Your Hebrew Studies

Final Exam

Product Details

Title: HB101 Introduction to Biblical Hebrew
Instructor: Mark D. Futato
Publisher: Lexham Press
Publication Date: 2016
Product Type: Logos Mobile Education
Resource Type: Courseware, including transcripts, audio, and video resources
Courses: 1
Video Hours: 10

Value if sold separately

Partially included

Value if sold separately

Total value if sold separately:

About Mark Futato

Dr. Mark D. Futato is the Robert L. Maclellan Professor of Old Testament at Reformed Theological Seminary. Dr. Futato received his PhD from The Catholic University of America. He served on the translation team for the book of Psalms in The New Living Translation, contributed study notes for the ESV Study Bible and the Spirit of the Reformation Study Bible, and contributed to the New International Dictionary of Old Testament Theology and Exegesis.

Getting the most out of Mobile Ed

Logos Mobile Education is a highly effective cross-platform learning environment that integrates world class teaching with the powerful study tools and theological libraries available in Logos Bible Software. Every course provides links to additional resources and suggested readings that supplement the lecture material at the end of every transcript segment.

This course comes with an Activities resource that functions as a type of “workbook” for the course. This resource includes learning activities such as: places for you to respond to reflection questions, exercises that will challenge and show you how deepen your understanding of this course by using specific Logos tools and resources, tutorial videos on different features of Logos Bible Software, and links to relevant Logos guides and tools. A link to open the Activities resource is conveniently placed at the end of every segment.

Ashar Allah Ditta
1/16/2023
Alessandro
12/12/2022
Matt DeVore
7/17/2022
Tan Hock Seng
3/5/2022
Jack Kazanjyan
11/30/2020
Peter Ryan
5/12/2020
Dean Poulos
8/16/2019
Kay Lester
5/1/2018
Kelly Mann
12/28/2017
Overall, the course was very easy to follow and was logical. He had a good pattern for new vocabulary, practice and reading. In addition, his interval review throughout it was very good. I would recommend it. However, I have one big issue with it, as he promotes human tradition over reading the text as God had it is recorded. Does he know better than God? My big issue is with his justification of why he does not read the tetragram (Ha shem/shem meforash) in any form. See the vocabulary in unit 9 where he spends almost 4 minutes explaining (justifying?) it. Throughout the rest of the course, he always reads it as adonai. In justifying this, he says he is following the tradition of the Jews. I wonder if he also follows the traditional Jewish view of Jesus? It is ridiculous to hear a scholar say the best way not to misuse (or abuse) it not to use it. Should we also not use the title “God” since many misuse that also? Is it better not to use the Bible because we might misunderstand it? The divine name appears 6,828 times and thus God clearly wanted us to know and use it. Had God wanted us to read and say adonai he would have written that under inspiration and not YHWH as he did. Many of the Biblical names have either El or Y/Jah in them too. If we are consistent should we not remove all the theophoric names such as “Jesus?” If we are to follow the tradition of the Jews where do we stop? Many Jews today don’t even write out “God” so are we to stop writing or saying that too? However you roll the dice, his presentation was not entirely accurate. Why? At least 4 reasons. 1) The Jews did not stop using it but curbed the use. At least once a year the high priest would use it on Yom Kippur -the day of atonement. (cf. Mishnah Yoma 6:2) Also the priests did when they recited the Priestly Blessings (Sot. 7:6) The scholarly consensuses is that Masoretes were Karaites not Rabbanites Jews. Why is that important? Because they did not take the same stand as the Rabbanites but varied with some continuing to speak it. Thus it is pure conjecture that the Karaites would have not been using the name (audible) when they wrote the MT. It is possible that some even rebuke the Jews who substituted a different word. So, one size does not fit all. 2) The Jews never removed the tetragram as modern English Bibles often do. He says the Jewish tradition is a reason why modern Bibles removal the tetragram. However, the Jews did not remove YHWH but did not pronounce it. If we wish to follow their tradition then we should keep a form of the divine name (Jehovah/Yehovah/Yahweh or YHWH) and when reading orally substitute a different word. The point? The Jews did not remove the name from Scripture so it has no justification in removing it today. 3) In addition, the vowels in YHWH are not the same as adonai as clearly shown by the sheva in the beginning and not a qamets or hataf patah as “lord” has. If the Masoretes wanted to substitute the vowel points from “lord” why did they use a sheva instead? ( As one writer highlighted this all “undermines any notion of the Tetragrammaton’s vowels being a ketiv-kere, for every other Masoretic ketiv-kere substitutes the kere-vowels unchanged, even when the result is an impossible fit to the ketiv-consonants” besides there is absolutely no indication of any ketiv-qere for the Tetragram but only conjecture.) Also, sometimes the divine name in the MS text does not have the holam either- so there is not 100% consistency on the spelling of the 6,828 occurrences. He fails to mention this, but again goes with the traditional understanding. On the other hand, this is one of many points that Karaite Nehemia Gordon highlights that is wrong with this “traditional” understanding. 4) It is also an anachronistic argument to say that how the NT quotes the OT is evidence for substituting “lord.” Why? Because The LXX did not have kyrios in the first century AD or BC but a form of the divine name. Later nomina scara were used and not the a plene kyrios. It was not until around the 2nd century that nomina sacra were used in LXX/OG. - See Tov SCRIBAL PRACTICES AND APPROACHES p.288. Online: http://www.emanueltov.info/docs/books/scribal-practices1.publ.books.pdf?v=1.0 Why all this on one issue? Because over and over YHWH comes up and he continues to misread it. Ps. I am glad he highlights that he doubts that “Yahweh” is the correct pronunciation. (Hebrew scholars for years have know that Yahweh is probably not correct) The scholarly evidence is for a 3 syllable pronunciation not two. I often hear ones who use Yahweh say that “Jehovah” is not correct but such ones need to learn that Yahweh is also not considered accurate either. “The avoidance of pronouncing the name YHWH is generally ascribed to a sense of reverence. More precisely, it was caused by a misunderstanding of the Third Commandment (Ex. 20:7; Deut. 5:11)” - ENCYCLOPAEDIA JUDAICA, Second Edition, Volume 7 p. 675.
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john kho
12/24/2016