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 could Christians have an interest in a usually Jewish textual content in an differently anti-Jewish milieu? those and similar questions have served as publications for Alberdina Houtman, Eveline van Staalduine-Sulman and Hans-Martin Kirn in bringing jointly the articles for the current booklet, which is composed of 3 elements: 1. makes use of and features of Targum in Europe; 2. modifying Targums and their Latin Translations; three. Targums and Christianity. the various articles take care of the codicological and paratextual elements of the suitable manuscripts and versions 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
A Critical Edition (Studies in Aramaic Interpretation of Scripture, 12), Leiden / Boston 2011. , ‘The Scroll of the Hasmonaeans (Megillath Bene Hashmunai)’, in: M. Gaster, Studies and Texts in Folklore, Magic, Medieval Romance, Hebrew Apocrypha, and Samaritan Archaeology, vol. 1, 165–183, London 1925. , Einleitung in die Targume zum Pentateuch (TSAJ 48), Tübingen 1995. , A Mediterranean Society. The Jewish Communities of the Arab World as Portrayed in the Documents of the Cairo Geniza, Vol. II: The Community, Berkeley / Los Angeles / London 1971.
Targum texts within a prayer book containing a set order of daily readings and prayers. An example is ms Cod Add. 374/3 (University Library, Cambridge), an Italian prayer book from the fourteenth or fifteenth century containing prayers, haftarot and Aramaic piyyutim. Targum texts within a prayer book for the festivals, including extra piyyutim. An example is ms Can. Or. 49 (Bodleian Library, Oxford), which among many other texts contains haftarot with Targum Jonathan for Pesach and Shavuot. Targum texts in a tsahir for Pesach.
The Kedushta was the most important composition of liturgical poetry for the public recitation of the Amidah prayer in Byzantine Eretz Yisrael for Shabbat and festival days. Yannai, the foremost developer and promoter of this genre, signed his name in acrostic only in the third part, the Meshallesh, as if to stress its special importance as an expression of hope for redemption while referring to the haftarah, the prophetic reading of the day (Lieber 2010, 35–64, esp. ’—/ Moses ascended / and afterwards came down He scared those who are constantly moving / and strength and honour he brought down to his people / And for the time [--] showed a wall / splendour and glory on the mountain as was seen He got his share in honour / in the time when he came down / because the One who spread the skies / bent the skies and came down.
A Jewish Targum in a Christian World by Alberdina Houtman, E Staalduine-Sulman, Hans-Martin Kirn