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The Hebrew word \"DHR\" remains a persistent exegetical challenge, with ancient texts reflecting striking discrepancies in its interpretation. As a result, this article aims to decipher the unclear Hebrew term  in Nahum 3:2. It addresses this lexical puzzle, using a comprehensive approach, emphasising textual criticism of ancient texts, while incorporating comparative Semitic languages such as Egyptian and Arabic along with a literary-rhetorical analysis of the battle imagery in Nahum. By synthesising these various strands of methodologies, this article seeks to offer a credible interpretation of this puzzling term.

The 1920s and 30s witnessed an explosion of interest in Spinoza among Zionist intellectuals. The reflexive equation of nation and state has led scholars to conclude that Zionists were drawn to Spinoza because he justified state sovereignty. This assumption is mistaken. Eastern European Zionists rejected Spinoza’s sovereignty-centered political thought—precisely because it denies political standing to non-sovereign bodies such as the kahal. Drawing on diasporic history, Spinoza’s Zionist critics elaborated a distinctive political vision that prized national autonomy but did not equate self-rule with sovereign power. I foreground Zionist repudiation of Spinozist sovereignty to challenge reigning assumptions about the ideological sources of non-sovereign politics. Theorists influenced by German Jewish thought have predicated the cultivation of non-sovereign political imagination on a disavowal of nationalism. This opposition—between diaspora and nation, between nationalism and non-sovereignty—is false. In eastern Europe, nationalist figurations of galut (exile) have long inspired non-sovereign, non-Spinozist political imaginaries.

What is the meaning of ‘ועבר’ found in Nahum 1:12? The textual tradition is divided. The Septuagint (LXX) omits this Hebrew word, while the Vulgate translates literally as ‘et pertransibit’ in Nahum 1:12. Although the Peshitta has a similar translation with the Masoretic text and the Vulgate, it differs on the subject: they will go through or ‘ܘܥܒܪܘ’. Targum, on the other hand, interprets the Hebrew word as ‘ויעברון על פרת ית’ or ‘they passed on the Euphrates’. This disagreement raises important questions about the original wording of the verse, its interpretation and the sources of the various readings that emerged during its transmission.Intradisciplinary and/or interdisciplinary implicationsThis article employs textual criticism as its primary method, examining manuscript evidence, evaluating the chances of transcription and translation differences and considering contextual and linguistic factors. The aim is to determine the most likely original text and to investigate the possible reasons for the inconsistencies found among these ancient sources.

Is the phrase ‘והברשׁים’ or ‘והפרשׁים’ found in Nahum 2:4? The textual tradition is divided. The Septuagint (LXX), the Vulgate, the Targum and the Peshitta support the reading ‘והפרשׁים’ in Nahum 1:12, while the Masoretic text preserves ‘והברשׁים’. In addition, this problematic term poses a significant challenge for Hebrew lexicons and English Bible translations. This disagreement prompts significant inquiries regarding the verse’s initial phrasing, its interpretation and the origins of the differing readings that emerged during the transmission process.ContributionThis article employs textual criticism as its primary approach, analysing manuscript evidence, assessing the likelihood of transcription and translation variations, and considering contextual and linguistic elements. This methodology aims to identify the most probable original text and to explore potential explanations for the discrepancies among these ancient sources.

The Hebrew word ‘ותשא’ poses difficulties for ancient translations, Hebrew lexicons (BDB and HALOT), and the Old Testament scholars, as it can be interpreted as either ‘נשׂא’ (to lift) or‘שׁאה’ (to crash into ruins). This research contends that ‘נשׂא’ is the correct lexical form of the Hebrew word ‘ותשא’ even suggesting that the author of the book of Nahum deliberately utilizes ‘‘נשׂא. This article employs textual criticism to prove this thesis.

The article presents a forgotten manuscript of the first extensive critical evaluation of Y. HBrenner's literary work, a complete dissertation written in French by Shmuel Homelsky-Sagiv (Kiev, 1892-Tel Aviv, 1966) and submitted to the Sorbonne University, Paris, in 1913. It was composed under the supervision of Nahum Slouschz (Smorgon, 1872-Tel Aviv, 1966). Homelsky's work on Brenner has hardly been mentioned in later research, due mainly to the publication of a shortened Hebrew version in the journal Hatsefirah following Brenner's death in 1921. This later version was assumed to be a mere translation of the earlier French dissertation, and the important differences between the two were ignored. No critical writing preceding Homelsky's 1913 dissertation either addressed Brenner's complete work or assessed its chronological development. In this article, I present the archival findings that led me to read Homelsky's French dissertation. I then discuss his pioneering attempt at a typology of the modern Jewish protagonist in Brenner's writings. In the second part of the article, I proceed to a detailed study of the context in which the dissertation was written in pre-World War I Paris. Homelsky's \"French Brenner\" is situated at a rare historical moment, disclosing important parts of the ideological maze from which the modern Jewish protagonist emerged. This is closely bound up with what I call \"the other legacy\" of Jewish-European modernism, adding new information regarding the provenance and conception of the Hebrew talush (\"uprooted person\").

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This essay argues that absurdist humor, so often theorized as a challenge to metaphysical and identitarian claims, in fact supports such claims within the context of anticolonial nationalist melodrama. In his Trilogy of the Bells [2019], Palestinian writer Ibrahim Nasrallah uses the conventions of melodrama to make an epistemological claim specific to Palestinian experience. Confronting a regime that has been largely successful in determining the internationally accepted common sense about the conflict, Nasrallah aims to present the external world with a narrative of Palestinian history, experience, and aspirations. The Manichean distinctions, spectacular displays of pathos, and manifestations of suppressed secrets proper to melodrama constitute a dramaturgy of the truth amidst a situation in which such truth-claims often cannot be heard. Rather than undermining the totalizing claims about national identity and justice that melodrama stages, humor indexes and manages the tensions that emerge to trouble these understandings. In particular, humor here responds to two kinds of dangers, the collaborator and the seemingly invincible oppressor. By representing the collaborator as a guileless figure, more ridiculous than dangerous, Nasrallah affirms that national unity cannot be threatened by internal prevarications; conversely, by depicting an overbearing Israeli military commander as susceptible to humiliation by Palestinian cunning, he suggests that the barriers to the manifestation of Palestinian truth-claims in the international public sphere are not insuperable. Absurdist humor may thus corroborate melodramatic ends by satirizing colonial rule as unreasonable and by identifying the truths suppressed by such rule as a source of collective joy.

eIF4A is a DEAD-box RNA-dependent ATPase thought to unwind RNA secondary structure in the 5'-untranslated regions (UTRs) of mRNAs to promote their recruitment to the eukaryotic translation pre-initiation complex (PIC). We show that eIF4A's ATPase activity is markedly stimulated in the presence of the PIC, independently of eIF4E•eIF4G, but dependent on subunits i and g of the heteromeric eIF3 complex. Surprisingly, eIF4A accelerated the rate of recruitment of all mRNAs tested, regardless of their degree of structural complexity. Structures in the 5'-UTR and 3' of the start codon synergistically inhibit mRNA recruitment in a manner relieved by eIF4A, indicating that the factor does not act solely to melt hairpins in 5'-UTRs. Our findings that eIF4A functionally interacts with the PIC and plays important roles beyond unwinding 5'-UTR structure is consistent with a recent proposal that eIF4A modulates the conformation of the 40S ribosomal subunit to promote mRNA recruitment.