Thematische Bibliographien / Aramaic Quotations

Auswahl der wissenschaftlichen Literatur zum Thema „Aramaic Quotations“

Autor: Grafiati
Veröffentlicht am 26. Juli 2024

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Zeitschriftenartikel zum Thema "Aramaic Quotations"

1

Glover, Richard. „Patristic Quotations and Gospel Sources“. New Testament Studies 31, Nr. 2 (April 1985): 234–51. http://dx.doi.org/10.1017/s0028688500014661.

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Years of research on the sources of the gospels of Matthew and Luke led long since to three conclusions which many of us still find valid, first, that both these authors used our gospel of Mark; second, that they both used another source, commonly called Q; third, that each also used a source unknown to the other, and these two sources have been named M and L respectively. But about the nature of Q, M and L there are plenty of unanswered questions - such as, were they single sources or does each name cover several sources which we cannot easily disentangle from one another? Were they written or oral? How accurately do Matthew and Luke, who abbreviate Mark, quote their other sources? The language of Q was Aramaic; was the same true of other sources?
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2

Sokoloff, Michael. „A New Dictionary of Samaritan Aramaic“. Aramaic Studies 1, Nr. 1 (2003): 67–107. http://dx.doi.org/10.1163/000000003780094126.

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Abstract Samaritan Aramaic was the spoken and literary language of the Samaritan community in Eretz Israel in the first millennium C.E. until it was replaced by Arabic. The major literary remains of the dialect are a Targum to the Pentateuch, liturgical poetry, and a collection of midrashim. Tal's dictionary is the first attempt to organize the vocabulary of these texts, and his work should be commended. Unfortunately, in spite of the long period during which it was written, the dictionary suffers from a variety of defects which make its use difficult for the reader: Order of entries by roots; only partial use of English as target language along side Hebrew; inconsistencies in translation of quotations in parallel entries; inordinate number of errors in orthography; insufficient use of existing dictionaries of other Aramaic dialects.
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3

Molin, Dorota. „The Bible in the Aramaic Bowls: Between Memorization, Orality, and Writtenness“. Journal of Biblical Literature 142, Nr. 4 (15.12.2023): 609–31. http://dx.doi.org/10.15699/jbl.1424.2023.4.

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Abstract The Jewish Aramaic incantation bowls from talmudic Babylonia quoted biblical material as part of their written spells, in order to bolster the apotropaic ritual. Current scholarship is making it increasingly apparent that these spells were part of the Jewish “mainstream,” rather than its margins. The bowl spells were often (sometimes?) produced by professional scribes many of whom—as I argue here —were also steeped in Jewish Scripture and liturgy. Moreover, given the high number of artifacts found, the spells can be considered representative of widespread religious practices and beliefs. The quotations are thus an unparalleled (and the only Babylonian epigraphic) source for the study of pre-Masoretic Bible traditions. The orthographic practices encountered in the biblical quotations become a lens through which to view attitudes to the Bible’s “writtenness” and the functions of writtenness, orality, and different types of memory. On the one hand, many spells provide evidence for the prominence of orality and memorization in Bible transmission and its reproduction. On the other, many bowls also imply a conceptual prestige of writtenness, alongside scribal training. At the same time, most bowls suggest a degree of self-sufficiency of the Bible as an oral, memorized, and liturgical text. While the Bible was construed as a written authority by the rabbis, in practice, its written component was likely neither always present, nor strictly necessary for achieving spiritual efficacy within the spells.
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Smelik, Willem. „‘Rav Yoseph Said … As We Translate’: On the Contribution of Translation to Talmudic Discourse“. Aramaic Studies 12, Nr. 1 (2014): 9–26. http://dx.doi.org/10.1163/17455227-01201009.

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The role of Aramaic translations for the argument of Talmudic discourse has rarely been analysed. This essay charts the way translations are used in connection with the animal hides used to manufacture the Tabernacle’s tent cover. The examples include marked, unmarked, anonymous and ascribed quotations of translations. The use of translation is sometimes pivotal but highly subject to change. Rav Yoseph’s translation in b. Shab. 28a originally served as an objection, but has been placed in a new co-text. It still performs a more than peripheral role for the flow and turn of argument in the Talmudic discourse.
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Kuznetsova, Ekaterina. „«Vi in posek shteyt geshribn»: On the Problem of Translating Quotations from the Sacred Texts in Sholem Aleichem's Tevye the Dairyman into Russian“. Judaic-Slavic Journal, Nr. 1 (2) (2019): 171–97. http://dx.doi.org/10.31168/2658-3364.2019.1.2.1.

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The article focuses on the problem of translation of Biblical Hebrew (and some Aramaic) quotes in Sholem Aleichem’s works into Russian.A review of different translations into English and Hebrew is also included to show a broader context. Sholem Aleichem is one of the most frequently translated Yiddish writers and certainly the most translated into Russian, and translators face many peculiar challenges while working on his texts. One of those challenges is the usage of phrases and quotes from various languages (Hebrew, Aramaic, Russian, Ukrainian, German, etc.). Each language has its own semantic function, and its presence is vital for comprehensive understanding of the work. Thus, quotes from the sacred texts of Judaism in Tevye the Dairyman have several functions: first of all, they create a comic effect, second, they reveal the protagonist’s relationships with God, and finally, they allow the author to show Tevye’s perception of events in the book without direct naming.The article describes different ways in which linguistic polyphony could be preserved, by analyzing the translations starting from the 1910s, when Sholem Aleichem himself advised the translators regarding the issue, to the Soviet translations that are still in print today. Inseparable from translation matters is the question of interpretation of Tevye as a character: thus,for instance, in the USSR his constant quoting from the Bible was interpreted as anti-clericalism and rebellion against religion.The article explains how different translation strategies influence the characters and the work in general, often simplifying or distorting the original intention.
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Nosonovsky, Michael. „Connecting Sacred and Mundane: From Bilingualism to Hermeneutics in Hebrew Epitaphs“. Studia Humana 6, Nr. 2 (01.06.2017): 96–106. http://dx.doi.org/10.1515/sh-2017-0013.

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Abstract Gravestones with Hebrew inscriptions are the most common class of Jewish monuments still present in such regions as Ukraine or Belarus. Epitaphs are related to various Biblical, Rabbinical, and liturgical texts. Despite that, the genre of Hebrew epitaphs seldom becomes an object of cultural or literary studies. In this paper, I show that a function of Hebrew epitaphs is to connect the ideal world of Hebrew sacred texts to the world of everyday life of a Jewish community. This is achieved at several levels. First, the necessary elements of an epitaph – name, date, and location marker – place the deceased person into a specific absolute context. Second, the epitaphs quote Biblical verses with the name of the person thus stressing his/her similarity to a Biblical character. Third, there is Hebrew/Yiddish orthography code-switching between the concepts found in the sacred books and those from the everyday world. Fourth, the epitaphs occupy an intermediate position between the professional and folk literature. Fifth, the epitaphs are also in between the canonical and folk religion. I analyze complex hermeneutic mechanisms of indirect quotations in the epitaphs and show that the methods of actualization of the sacred texts are similar to those of the Rabbinical literature. Furthermore, the dichotomy between the sacred and profane in the epitaphs is based upon the Rabbinical concept of the ‘Internal Jewish Bilingualism’ (Hebrew/Aramaic or Hebrew/Yiddish), which is parallel to the juxtaposition of the Written and Oral Torah.
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Bhayro, Siam. „An Aramaic Magic Bowl for Fertility and Success in Childbirth: Lisboa, Museu da Farmácia (Lisbon, Pharmacy Museum), Inv. No. 10895“. Aramaic Studies 15, Nr. 1 (2017): 106–11. http://dx.doi.org/10.1163/17455227-01501002.

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This article presents the editio princeps of an Aramaic magic bowl housed in the Pharmacy Museum (Museu da Farmácia), Lisbon. It contains a spell that seeks to grant success in conception and childbirth for Mihranahid daughter of Aḥat. The spell includes what may be the earliest attested quotation of Gen. 30.22, as well as the often-quoted Zech. 3.2. It also contains an unambiguous rendering of the ‘Your face is the face’ formula.
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Alexandre, Jean. „«À quoi m’as-tu abandonné ?» La lecture de Psaume 22,2 dans Matthieu 27,46 et Marc 15,34“. Études théologiques et religieuses 79, Nr. 1 (2004): 65–68. http://dx.doi.org/10.3406/ether.2004.3763.

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In the light of Henri Meschonnic’s comments in a footnote of his recent French translation of the Psalms, Jean Alexandre examines the quotation of Psalm 22.2 used by Matthew and Mark. He argues that the intended meaning, whether in Hebrew, Greek or Aramaic, might have been : “Thou art my God, thou art my God ; to what hast thou abandoned me ?” A confession of faith, to be sure, but at the same time a cry of terror in face of death, the unknown.
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Arbo, Agnès. „Nicomaque Flavien syriacophone dans la Vie d’Aurélien. Des réminiscences d’Eusèbe de Césarée dans l’Histoire Auguste ?“ Ktèma : civilisations de l'Orient, de la Grèce et de Rome antiques 46, Nr. 1 (2021): 69–82. http://dx.doi.org/10.3406/ktema.2021.3035.

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Intertextuality in the Historia Augusta is a very complex topic. In this paper, I analyze a sentence from the Vita Aureliani (27, 6), which follows the quotation of two letters forged by the biographer. This sentence gives fanciful details about the original language of the two letters, and it even explains that a certain Nicomachus translated the second one from Aramaic into Greek. The author may in fact be crossing two literary references: the pagan Nicomachus Flavianus Senior and the Christian Eusebius of Caesarea who, in his historical writings, often mentioned the original language of the documents he translated to support his claims of authenticity.
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Burberry, Anne. „Daniel James Waller, The Bible in the Bowls: A Catalogue of Biblical Quotations in Published Jewish Babylonian Aramaic Magic Bowls“. Journal of Semitic Studies, 28.10.2023. http://dx.doi.org/10.1093/jss/fgad043.

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Bücher zum Thema "Aramaic Quotations"

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Marcus, Jastrow. A dictionary of the Targumim, the Talmud Babli and Yerushalmi, and the midrashic literature: With an index of scriptural quotations. London: Luzac, 1986.

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2

1893-, Lamsa George Mamishisho, Hrsg. The Holy Bible from the ancient Eastern text: George M. Lamsa's translations from the Aramaic of the Peshitta. San Francisco: Harper & Row, 1985.

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3

Molin, Dorota, und Daniel James Waller. Bible in the Bowls: A Catalogue of Biblical Quotations in Published Jewish Babylonian Aramaic Magic Bowls. Open Book Publishers, 2022.

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4

Holy Bible: From the ancient Eastern text : George M. Lamsa's translations from the Aramaic of the Peshitta. Harper & Row Publishers, 1988.

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5

History and Guide to Judaic Dictionaries and Concordances (Brisman, Shimeon. Jewish Research Literature, V. 3.). Ktav Publishing House, 2000.

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Buchteile zum Thema "Aramaic Quotations"

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Müller-Kessler, Christa. „The Use of Biblical Quotations in Jewish Aramaic Incantation Bowls“. In Studies on Magic and Divination in the Biblical World, herausgegeben von Helen R. Jacobus, Anne Katrine de Hemmer Gudme, Philippe Guillaume, Andras Bacskay, Ronnie Goldstein, Marian Broida, Heiko Wenzel et al., 227–46. Piscataway, NJ, USA: Gorgias Press, 2013. http://dx.doi.org/10.31826/9781463228026-017.

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2

Waller, Daniel James. „Catalogue of Biblical Quotations in Published Jewish Babylonian Aramaic Magic Bowls“. In Semitic Languages and Cultures, 41–152. Cambridge, UK: Open Book Publishers, 2022. http://dx.doi.org/10.11647/obp.0305.02.

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3

Bhayro, Siam. „The Use of Quotations from the Psalms in the Aramaic Magic Bowls“. In You who live in the shelter of the Most High (Ps. 91:1), 69–82. Göttingen: V&R unipress, 2021. http://dx.doi.org/10.14220/9783737012362.69.

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4

Molin, Dorota. „Biblical Quotations in the Aramaic Incantation Bowls and Their Contribution to the Study of the Babylonian Reading Tradition“. In Semitic Languages and Cultures, 147–70. Open Book Publishers, 2020. http://dx.doi.org/10.11647/obp.0207.04.

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Dorota Molin’s article highlights the importance of the incantation bowls in Jewish Babylonian Aramaic from the sixth–seventh centuries CE for the study of the pre-Masoretic Babylonian reading tradition of Biblical Hebrew. Biblical quotations within these bowls constitute the only direct documentation of Biblical Hebrew from Babylonia at that time. The phonetic spelling of the quotations provides much information about their pronunciation. In a series of case studies Molin shows that the pronunciation of the quotations corresponds closely to the medieval Babylonian reading tradition. She also demonstrates that they reflect interference from the Aramaic vernacular, manifested especially in weakening of the guttural consonants, and that the writers drew from an oral tradition of the Hebrew Bible.
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Schäfer, Peter. „The Firstborn in the Prayer of Joseph“. In Two Gods in Heaven, 59–61. Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691181325.003.0008.

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This chapter discusses the enigmatic text of the so-called Prayer of Joseph. Only fragments have survived and the most important of them is a quotation from Origen's Commentary on John. It is uncertain whether the original language was Aramaic or Greek, if it originated in Egypt or Palestine, and when it was written, although one possibility is the first century CE. The hero of the text is the patriarch Jacob, who is equated with Israel as an angel of God. The chapter also explains the conflict between the angel Jacob/Israel and Uriel, which brings to mind Enoch entering the celestial hierarchy as the highest angel Metatron, and the opposition to this from established angels in the Third Book of Enoch.
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Konferenzberichte zum Thema "Aramaic Quotations"

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„AUTOMATIC IDENTIFICATION OF BIBLICAL QUOTATIONS IN HEBREW-ARAMAIC DOCUMENTS“. In International Conference on Knowledge Discovery and Information Retrieval. SciTePress - Science and and Technology Publications, 2010. http://dx.doi.org/10.5220/0003106703200325.

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