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A-level Biblical Hebrew is an ancient-language qualification and AQA is its sole provider: specification 7677, for teaching from September 2018 and for examination from June 2020. It is not shaped like a modern-languages A-level. There is no speaking assessment, no listening assessment, no contemporary-themes syllabus and no individual research project; all materials are in English and everything a candidate writes is in English apart from the Hebrew written in one section of Paper 1. Three components are taken in a single May or June series at the end of the course, and no dictionary is allowed in any of them. Paper 1, Translation, comprehension and composition, carries 150 marks and 50 per cent of the qualification over three hours, and all three of its sections are compulsory: Section A translates an unseen passage of Biblical Hebrew prose into English for 20 marks, answers comprehension and grammar questions on a second unseen prose passage for 25, and points approximately 25 words - about two lines - of unseen narrative prose for 5; Section B translates an unseen passage of Biblical Hebrew poetry into English for 25 marks and answers comprehension and grammar questions on a second unseen poetry passage for 25; Section C translates a prose passage of approximately 100 words from English into pointed Biblical Hebrew for 50 marks, the single largest question in the qualification. Paper 2, Prose literature, and Paper 3, Poetry, each carry 75 marks, 25 per cent and two hours, and each has the same three-section shape: Section A takes the first set text of the pair for 10 marks of comprehension and grammar, 5 marks of translation and a 15-mark question analysing literary style, characterisation, argument and literary meaning; Section B takes the second set text for 5, 5 and 15; Section C is a 20-mark essay drawing on the second set text together with the material the specification requires to be read in English translation. The assessment objectives are three: AO1, knowledge and understanding of the language, carries all 150 marks of Paper 1 and 50 per cent of the qualification; AO2, knowledge and understanding of literature, carries 23.3 per cent; AO3, critical analysis, evaluation and response to literature, carries 26.7 per cent. The total raw mark is 300, scaled at one to one. Two features of the specification shape the whole course and both reverse the assumptions that hold for the other ancient languages. First, the set texts do not rotate: 3.4.1 states that the four set texts will remain valid for the lifetime of the specification, so I Samuel 1-7 omitting 2:1-10 and II Kings 9-13 are the prose texts, and Jeremiah 13-18 and Psalms 50-59 the poetry texts, together with two blocks of prescribed additional reading in English translation that supply the narrative context of set texts 2 and 4. Second, pointing is examined, and examined twice: the 5-mark pointing question in Section A and the requirement that the 50-mark composition be written in pointed Hebrew, where the mark grid states that an answer with no attempt at pointing cannot gain more than 2 marks out of 5 for any of its nine phrases. There is no defined vocabulary list at A-level; students build on the words in the Core Vocabulary List for Biblical Hebrew through wider reading of original material. Grammar, by contrast, is prescribed in detail: 3.3 sets out the accidence, the pointing rules and the syntax a candidate must be able to form, and then a separate list of the grammatical terminology a candidate must be able to use, marking for each term the acceptable alternatives and the alternatives that will not be accepted. The specification also settles a matter of presentation: it follows the Orthodox Jewish tradition for Divine names, writing the four-letter Divine name as two yods and adding a dash after the first letter of other Divine names, while stating that a candidate is free to approach the qualification from a Christian or other perspective.
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