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Spolsky B. Diglossia in the Late Second Temple Period Southwest Journal of Linguistics 1991 10 85 104

Spolsky B. Diglossia in the Late Second Temple Period Southwest Journal of Linguistics 1991 10 85 104 )| false
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Spolsky B. Wodak R. et al. Ferguson and Fishman: Sociolinguistics and the Sociology of the Language The Sage Handbook of Sociolinguistics 2011 Thousand Oaks 11 23

Spolsky B. Wodak R. Ferguson and Fishman: Sociolinguistics and the Sociology of the Language The Sage Handbook of Sociolinguistics 2011 Thousand Oaks 11 23 )| false
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Ullendorff E. Is Biblical Hebrew a Language? Bulletin of the School of Oriental and African Studies 1971 34 241 255

Ullendorff E. Is Biblical Hebrew a Language? Bulletin of the School of Oriental and African Studies 1971 34 241 255 )| false
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Watt J.M. The Current Landscape of Diglossia Studies: The Diglossic Continuum in First-Century Palestine, in Porter (2000) 2000 18 36

Watt J.M. The Current Landscape of Diglossia Studies: The Diglossic Continuum in First-Century Palestine, in Porter (2000) 2000 18 36 )| false
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Young I. The “Northernisms” of the Israelite Narratives in Kings Zeitschrift für Althebraistik 1995 8 63 70

Young I. The “Northernisms” of the Israelite Narratives in Kings Zeitschrift für Althebraistik 1995 8 63 70 )| false
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Zerhusen B. An Overlooked Judean Diglossia in Acts 2? Biblical Theology Bulletin 1995 25 118 130

Zerhusen B. An Overlooked Judean Diglossia in Acts 2? Biblical Theology Bulletin 1995 25 118 130 )| false
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Bar-Asher Siegal (2008) has formulated a new hypothesis in order to explain the use of masculine pronouns instead of the expected feminine ones and vice versa in the book of Ruth. He noticed that the unexpected forms almost always occur in the direct speech of Naomi, in contradistinction to the prosaic passages and the direct speech of Boaz. Hence, he infers that these are features of the feminine sociolect. I am uncertain that the attractive hypothesis formulated by Bar-Asher Siegal is actually reliable, since it does not justify all the occurrences in Ruth. Moreover, Bar-Asher Siegal’s hypothesis does not provide an explanation for the occurrences of these two phenomena in the other biblical books.