By Alberdina Houtman, E Staalduine-Sulman, Hans-Martin Kirn
What's the use of a Targum in a cultural surroundings the place Aramaic isn't a standard language anymore? And why may Christians have an interest in a in general Jewish textual content in an another way anti-Jewish milieu? those and similar questions have served as courses for Alberdina Houtman, Eveline van Staalduine-Sulman and Hans-Martin Kirn in bringing jointly the articles for the current ebook, which is composed of 3 elements: 1. makes use of and capabilities of Targum in Europe; 2. modifying Targums and their Latin Translations; three. Targums and Christianity. a few of the articles take care of the codicological and paratextual elements of the correct manuscripts and variations as witnesses in their cultural old events. The meant readership contains experts in Targum, Jewish and medieval reviews, (church) historians, codicologists and (Christian) theologians.
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Extra resources for A Jewish Targum in a Christian World
8 and 445). Some selections from the Targum text serve as an educational tool for learning Aramaic. Sebastian Münster in his grammar provides Aramaic texts from various sources, amongst which are Targums, as tools for students (Münster 1527) and so does Johannes Buxtorf (Buxtorf 1615). The Targum functioned in these cases not only as a means of learning Aramaic, but also of introducing the student to the genre of Targum. Christian Hebraists in these centuries were very interested in the Targum as interpretation of the Hebrew Bible.
Transl. Townsend, 48] parallels: Tanhuma, Wa’era, 15 [ed. Warszawa, 200–201, transl. Berman, 379], ExodR 12:3 [ed. Shinan, 246–247 with bibliography]). 2 A question was posed: referring to the Bible, but in a typical rabbinic phrase. Cf. ‘This question was already stated some time ago by R. ” ’ (Mek, Massekhta DeWaYehi (BeShallaḥ), 5 [ed. Lauterbach (2004), 156]). down: according to the line-up of rhetorical questions on limitations of human deeds in Prov 30:4 as used analogously in a Petirah-Midrash about the death of Moses: ‘ “Who has ascended to heaven and come down?
It is headed ‘Jerushalmi’, although the second line states that it contains ‘Targum Jonathan ben Uziel’ (Gleßmer 1995, 172). It is striking that most of the toseftot in this manuscript belong to a reading connected to one of the festivals (Gleßmer 1995, 174). Something similar is true for toseftot in continuous or liturgical manuscripts: most of them display a liturgical link, either with the annual or with the triennial cycle (Smelik 2003, 67). Sample Texts A number of targumic texts are found in books other than Bibles, haftarot collections or prayer books.