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Academic literature on the topic 'Aramaic Targums'

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Published: 4 June 2021
Last updated: 28 January 2023

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Journal articles on the topic "Aramaic Targums"

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Litke, Andrew W. "The Lexicon of Targum Song of Songs and Aramaic Dialectology." Aramaic Studies 15, no. 1 (2017): 78–105. http://dx.doi.org/10.1163/17455227-01501008.

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Targum Song of Songs contains words from several Aramaic dialects which seemingly should not coexist. This paper is an analysis of the Targum’s lexicon with particular attention given to the dialectal status of each word, and by extension the text as a whole. It is argued that the targumist primarily draws upon words from Targums Onqelos and Jonathan. A second layer of influence includes words from targumic Jewish Palestinian Aramaic, and while words from the Babylonian Talmud and Biblical Aramaic are attested, they are not as influential on the overall lexicon. Finally, given the Targum’s dependence on literary texts that happen to be written in different dialects, it is argued that some terms only attested in Targum Song of Songs and other Late Jewish Literary Aramaic texts may give evidence to literary texts or traditions that have not survived.
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Kubisiak, Przemysław. "Projekt Biblia Aramejska. Targum Neofiti 1." Łódzkie Studia Teologiczne 31, no. 1 (April 7, 2022): 33–39. http://dx.doi.org/10.52097/lst.2022.1.33-39.

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The Aramaic Bible is a large-scale academic project to translate the Aramaic targums to the Pentateuch (gr. πεντάτευχος) into Polish. The originator and initiator of this undertaking is the head of the Biblical Sciences Section of the John Paul II Catholic University of Lublin, Father Prof. Miroslaw Stanislaw Wróbel together with the academic staff of the section. The first part of the project will cover three Aramaic targums to the Pentateuch of the Hebrew Bible – Targum Neofiti 1 (1–5), Targum Pseudo-Jonatanus (6–10) and Targum Onkelos (11–15). A total of 15 volumes will be published, plus one introductory volume on targumic topics.
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Gottlieb, Leeor. "Composition of Targums after the Decline of Aramaic as a Spoken Language." Aramaic Studies 12, no. 1 (2014): 1–8. http://dx.doi.org/10.1163/17455227-01201004.

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The eighth century is the latest many scholars feel comfortable with for the use of Aramaic as a living language, before it was supplanted by Arabic. Therefore, clearly late Targums were usually dated circa the eighth century. However, persuasive arguments have been made in the past generation for a later dating regarding some Targums. This justifies a re-evaluation of the assumption that an Aramaic speaking environment is necessary for the continued composition of Targums. This article offers a possible Sitz im Leben for Targum composition after the decline of Aramaic as a spoken language throughout most of the Jewish world.
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Lasair, Simon. "Theorizing in the Absence of a Theory:The Case of the Aramaic Targums to the Pentateuch." TranscUlturAl: A Journal of Translation and Cultural Studies 1, no. 2 (July 22, 2009): 81. http://dx.doi.org/10.21992/t9np7q.

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Targums are a kind of ancient Jewish translation literature that may have played an important role in synagogues, private devotion, and education. The reason scholars adduce such widespread use for the targums is because they translate the Hebrew Bible from Hebrew into Aramaic, another ancient Semitic language widely used by Palestinian and Babylonian Jews. Despite their supposed popularity, there are no sustained discussions in ancient Jewish literature concerning how to produce a targum, or what makes a quality targum. This is in direct contrast to some of the early theoretical discussions that informed ancient Christian translations of the Bible. Similarly, internal evidence from the targums suggests they underwent extended diachronic growth, thus eliminating the possibility of a single author, translator, or—as conventionally designated—targumist. As a result, theorizing the situation of a targumist is extremely difficult, in that to do so modern scholars must rely exclusively on the evidence presented by the targums themselves. Furthermore, the targumist must remain at the level of a hypothetical composite in order to reflect the historical realities of targumic production and development. Nevertheless, in this paper I will examine three issues that might give some insight into the situation of the Pentateuch Targums (targums to the first five books of the Hebrew Bible): 1) the targumic “shadow” of the Hebrew Bible; 2) the basic unit of meaning in the targums; and 3) the possible translational role of the targumic narrative expansion—extended portions of text that add new material to the Hebrew Bible narrative. By examining these issues I hope to tease out some of the translational dynamics and cross-cultural issues that likely influenced the production of the targums. And although the targumist must remain a hypothetical construct, the consistency of translational dynamics within the Pentateuch Targums probably reflects a tacit consensus of approach among the targums’ producers. As a result, it becomes possible to theorize in the absence of a theory.
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Kaufman, Stephen A. "Targum Pseudo-Jonathan and Late Jewish Literary Aramaic." Aramaic Studies 11, no. 1 (2013): 1–26. http://dx.doi.org/10.1163/17455227-13110104.

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The twentieth-century’s Targum manuscript discoveries made clear that if Neofiti, the Fragment Targums, and the Cairo Geniza fragments were composed in Jewish Palestinian Aramaic, then Targum Pseudo-Jonathan was not. In this classic essay, originally written in Hebrew in 1985–1986 and translated here for the first time, Stephen Kaufman worked to describe Pseudo-Jonathan’s dialect. He found that it borrowed from other dialects, but merged them into a single unified dialect appearing not only in Pseudo-Jonathan, but also in several Writings Targums. This essay thus presented the earliest description of Late Jewish Literary Aramaic.
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Kuśmirek, Anna. "„I niosłem was na skrzydłach orlich” (Wj 19, 4) – metafora w tłumaczeniach targumicznych." Ruch Biblijny i Liturgiczny 57, no. 2 (June 30, 2004): 85. http://dx.doi.org/10.21906/rbl.489.

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The phenomenon of biblical metaphor has been discussed in the context of Aramaic translation. This article will attempt to illustrate targumic approach to the biblical metaphor or simile from Ex 19:4 „I carried you away on eagle’s wings”. These translations may be classified into several groups: literal translation – word for word (Samaritan Targum), exegetical targums – one myth exchanged for another (Palestinian Targums – identification the eagles with the cloudes) and a twofold exegetical conception (T. Neofiti I).
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Cargill, Robert R. "The Rule of Creative Completion: Neofiti’s Use of שכלל." Aramaic Studies 10, no. 2 (2012): 173–91. http://dx.doi.org/10.1163/17455227-12100202.

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The verb שכלל never appears as the sole verb of a creative process in Targum Neofiti—a practice unique to TgNeof among the Palestinian Targums. Rather, the authors exclusively reserve שכלל for the final position of Aramaic verbal doublets and triplets that complete a creative action initiated by a prior Hebrew verb. This article examines each use of שכלל in TgNeof and demonstrates how its consistent usage—designated as the ‘Rule of Creative Completion’ by the author—can inform contested interpretations elsewhere within the text, and notably its presence in the extant text of TgNeof Gen. 1.1, as well as offer further evidence for an established Aramaic scribal style employed during the composition of Palestinian Targums.
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Wesselius, Jan-Wim. "A Note on Determination and Countability in Targumic Aramaic." Aramaic Studies 7, no. 1 (2009): 75–83. http://dx.doi.org/10.1163/147783509x12462819875436.

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Abstract The unexpected occurrence of the determined state (the noun with article in postposition) in the singular in the Aramaic of the classical Targums of Onqelos and Jonathan, as well as the ending -ē to m. pl. nouns, used to be explained from supposed linguistic influence of Eastern Aramaic. It can be observed, however, that in all or nearly all of these cases these endings indicate the non-countedness of the nouns, uniqueness or amorphousness in the singular or collectives in the plural. The picture is especially clear when the noun is found with cardinal numbers. It is proposed that the noun in Targumic Aramaic had, beside absolute, construct, and determined states, a fourth state which can be designated as the uncounted state. This characteristic linguistic trait of the Targumic dialect probably sets it apart from most other Aramaic dialects, also has a number of consequences in the exegetical field, and may explain the origin of certain grammatical characteristics of Eastern Aramaic.
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Wróbel, Mirosław S. "Motywy Bożego gniewu wobec Izraela i jego wrogów w targumach." Łódzkie Studia Teologiczne 31, no. 1 (April 7, 2022): 115–26. http://dx.doi.org/10.52097/lst.2022.1.115-126.

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The present article shows the theme of God’s wrath against Israel and his enemies in the targums – the most ancient Aramaic translations and commentaries of the Hebrew Bible. The author places this topic in a wider context of God’s justice and God’s mercy stressing three aspects: 1. God’s wrath against the sinners; 2. God as the Judge acting withe the justice; 3. God’s wrath in the context of God’s mercy. In the article the author shows the specific of Aramaic translations regarding God’s wrath giving textual examples. He concludes that the targums functioning as the bridge between the Torah and the Gospel show that God’s mercy is stronger than God’s wrath. The interpretation of God’s wrath in the targums prepares the teaching of Jesus about the God’s justice in the context of God’s mercy.
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Chilton, Bruce. "Greek Testament, Aramaic Targums, and Questions of Comparison." Aramaic Studies 11, no. 2 (2013): 225–51. http://dx.doi.org/10.1163/17455227-13110202.

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‭Two unsupported assumptions have hampered comparison of the Targumim with the New Testament. One assumption presumes the Targumim are pre-Christian; the other presumes that they are too late to be of relevance to exegesis of the New Testament. The history of discussion shows that, in alternating cycles, these views have posed obstacles to critical comparison. Analogies between Targumic passages and the New Testament indicate a relationship of four types, each of which is explored in this essay. In aggregate they support the independent finding that the process of Targumic formation overlapped with the emergence of the New Testament.‬
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Dissertations / Theses on the topic "Aramaic Targums"

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Letchford, Roderick R., and rletchford@csu edu au. "Pharisees, Jesus and the kingdom : Divine Royal Presence as exegetical key to Luke 17:20-21." The Australian National University. Faculty of Arts, 2002. http://thesis.anu.edu.au./public/adt-ANU20030917.151913.

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The quest for the historical Jesus can be advanced by a consideration of disagreement scenarios recorded in the gospels. Such “conflicts” afford the opportunity not only to analyse the positions of the protagonists, but by comparing them, to better appreciate their relative stances. ¶ One area of disagreement that has remained largely unexplored is that between Jesus and the Pharisees over the “kingdom of God”. Indeed, “kingdom of God” formed the very foundation of Jesus’ preaching and thus ought to be the place where fundamental disagreements are to be found. As Luke 17:20-21 represents the only passage in the Gospels where the Pharisees show any interest in the kingdom of God, it forms the central hub of the thesis around which an account of the disparate beliefs of Jesus and the Pharisees on the kingdom of God is constructed. ¶ The main thesis is this. Luke 17:20-21 can best be explained, at the level of the Pharisees and Jesus, as betraying a fundamental disagreement, not in the identity of the kingdom of God, which they both regarded as primarily the Divine Royal Presence, i.e. God himself as king, but in the location of that kingdom. The Pharisees located the kingdom in the here-and-now, Jesus located it in heaven. Conversely, at later stages in the formation of the pericope, the pre-Lukan community identified the kingdom as the Holy Spirit located in individuals with faith in Jesus and the redactor identified the kingdom as Jesus, located both in the Historical Jesus and the Jesus now in heaven. ¶ Chapter 1, after the usual preliminary remarks, presents an analysis of Luke 17:20-21 as a chreia, a literary form ideally suited as the basis on which to compare the beliefs of the Pharisees and Jesus. The work of three scholars vital to the development of the main thesis is then reviewed and evaluated. By way of background, a portrait of the Pharisees is then presented, highlighting in particular, issues that will be of importance in later chapters. Finally, a section on the Aramaic Targums suggests that some targum traditions may be traced back prior to AD 70 and that these reflect the influence and beliefs of first century Palestinian Pharisees. ¶ Chapters 2 and 3 are a consideration of every instance of the explicit mention of God as king (or his kingship) and the Divine Kingdom respectively, in contemporary and earlier Jewish Palestinian literature and in Luke-Acts. A model of the kingdom of God is developed in these chapters that will be applied to Luke 17:20-21 in the next chapter. ¶ Chapter 4 presents a detailed exegesis of Luke 17:20-21, taking into account scholarship on the pericope since the last monograph (an unpublished dissertation of 1962) on the chreia. It offers a composition history of the pericope and measures previous exegesis against the view of the kingdom of God as developed in chapters 2 and 3. ¶ Chapter 5 presents a summary of the work that relates directly to Luke 17:20-21, some implications arising from the findings and, several possible avenues for future research.
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Rees, Margo Hope. "Lishan Didan, Targum Didan : translation language in a Neo-Aramaic Targum tradition." Thesis, University of Cambridge, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.613837.

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Condrea, Vasile Andrei. "Syntax of Targum Aramaic : a text-linguistic reading of 1 Samuel." Thesis, Durham University, 2017. http://etheses.dur.ac.uk/12174/.

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Biblical languages and time mix well. The former allow access to ancient times when our ancestors, we are told, spoke to God face–to–face. This interaction took place supposedly in the languages in which we receive the literary account of the interaction. This thesis aims to reconnect our modern languages to Targum Aramaic. With the use of two complementary linguistic methods, that of text–linguistics (Harald Weinrich) and the functional sentence perspective of the Prague school (FSP), it seeks to answer key questions about Aramaic syntax and word order. In Targum 1Samuel, the text examined here, connection with the reader is established through a flow of narrative, which represents the sequence of events as they happened, which is sometimes substituted with comment. This comment represents the narrator’s notes, clarifications, or it simply tells or re–tells the events in the form of a report rather than narrative. These authorial interventions accompany the narration. Weinrich described these two realities, and connected them with morphological tenses in modern languages, which use tenses like past simple our past perfect for narrative, but comment by employing present, present perfect, and future. Comment and narrative tenses are exhibited by the indirect speech of narrative genre in most modern languages. The Aramaic and the Biblical Hebrew underlying 1Samuel, being Semitic Languages, do not display that morphological diversity in terms of tense; consequently, modern readers have tended to read them simply as narrative, ignoring comment. This is evident in most translations and interpretations of these texts into modern languages. Where indirect speech occurs in either Aramaic or Hebrew, such translations and interpretations assume that the text merely narrates, and accordingly they restrict themselves to using past simple and continuous, and past perfect and continuous tenses, and their equivalents in modern languages. This thesis ascertains that comment in Targum 1Samuel is closely bound up with word order and the limited number of tenses in Aramaic. Interpreting these together gives us back our narrator and his notes, clarifications, or reports.
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Shepherd, David. "11QAramaic Job : the Qumran Targum as an ancient Aramaic version of Job." Thesis, University of Edinburgh, 2000. http://hdl.handle.net/1842/30747.

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The first point of departure for the present thesis is the observation that the Aramaic translation of Job found at Qumran (11Q10) sits uncomfortably in the genre of the ‘classical’ targum despite the original editors’ classification of the text as ‘11QtargumJob’. The second stimulus for the study arises from the author’s review of scholarly discussion on 11Q10 in which its comparison with the Targum and Syriac versions of Job has been either anecdotal or extremely limited in scope. In light of the obvious relationship between these two observations, and in the hope that the investigation of the latter will shed light on the former, the author attempts to take up the question of the classification of the Qumran text through a synoptic comparison of 11Q10 with the Targum and Syriac versions. Moving beyond static definitions of literalness, questions of dating and dependence of the Syriac on the targum tradition, the author makes use of recent work in Targumic and Syriac studies which has attempted to come to grips with issues of genre through an assessment of modes of representation and the formal treatment of the Hebrew text. Having noted that preliminary investigations of the relationship between these Aramaic versions have been limited to a study of addition and substitution, the present investigation attempts to assess the respective translators’ attitudes toward the Hebrew text through an analysis of omission and transposition. Following on from these investigations, the Aramaic versions’ treatment of that smallest of Hebrew lexemes - the waw conjunction - is analysed as a further index by which the attitudes of the various translators toward their Hebrew source may be assessed. Having investigated the attitude of the respective translator to their source text, the author locates his findings both within the context of the Qumran translation’s classification as targum and, more broadly, within the study of the Aramaic versions. The author concludes that, in terms of its representation of the Hebrew text, the Aramaic translation from Qumran shares certain fundamental features with the Peshitta of Job rather than with its nominal cousin, the Rabbinic Targum of Job.
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Gold, Sally Louisa. "Understanding the Book of Job : 11Q10, the Peshitta and the Rabbinic Targum. Illustrations from a synoptic analysis of Job 37-39." Thesis, University of Oxford, 2007. http://ora.ox.ac.uk/objects/uuid:039b549f-3491-4f98-869a-33eba9d04f5a.

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This synoptic analysis of verses from Job chapters 37-39 in 11Q10, the Peshitta version (PJob) and the rabbinic targum (RJob) aims to identify the translators’ methods for handling the Hebrew text (HT) and to assess the apparent skills and knowledge brought by them to their task. Additionally, the study engages with recent discussion which challenges the nature of 11Q10 as targum. To this end, PJob and RJob provide accepted models of ‘translation’ and ‘targum’ alongside which to assess 11Q10. The following translation methods are identified, described, compared and contrasted in the three versions: selection,extension, alternative translation, expansion, substitution, adjustment of the consonantal HT, adjustment of the Hebrew word order or division, omission, and conjecture. PJob is confirmed as an attempt to transpose the difficult Hebrew of Job into Syriac. RJob is confirmed as a conservative translation with clear underpinnings in allusion to scripture and to rabbinic traditions attested elsewhere. Significant observations are made regarding an interpretative quality in 11Q10, and new light is cast on its richness and subtlety as an allusive translation. It is proposed that the translation displays deep knowledge of scripture and skill in applying this knowledge. It is further proposed that careful comparison with methods which have been identified in Onqelos is warranted. 11Q10 is identified as an important early witness to scripturally-based motifs which are also found in other intertestamental and rabbinic sources. It is argued that 11Q10’s nature suggests that its purpose was not simply to translate but to understand and subtly explicate the HT, and that it was intended for use alongside it, not as a replacement. The study refutes the categorization of 11Q10 as ‘translation’ rather than ‘targum’, and agrees with its orginal editors that its value lies in its unique witness to the early nature of targum.
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Beck, John A. "Ancient translation technique analysis with application to the Greek and Targum Jonah." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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McRae, David M. "The Aramaic Targum of Jonah a case study in the interpretive elements of the Targamim /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Ferrer, Joan 1960. "El Targum d'Osees en tradició iemenita." Doctoral thesis, Universitat de Barcelona, 1990. http://hdl.handle.net/10803/673499.

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La tesis es una edición de la versión aramea -Targum- del libro bíblico del profeta Oseas a partir del manuscrito OR. 1474 de la British Library de Londres. Contiene también la edición de los fragmentos babilónicos EB 54 (TGOS 2,15-23), EB 16 (TGOS 10,1-11,4) y KB 7 (TGOS 14,2-3). El aparato de variantes colaciona los siguientes textos: Ms. OR. 2211 de la British Library (edición de A. Sperber), Codex Reuchlinianus de la Badische Landesbibliothek de Karlsruhe, Codex Urbinati 1 de la Biblioteca Vaticana, Ms. 7 de la Montefiore Library de Londres, Ms. Villa-Amil 4 de A. de Zamora de la Biblioteca de la Universidad Complutense de Madrid, Ms. M-3 de A. de Zamora de la Biblioteca de la Universidad de Salamanca, 1 Biblia Rabínica de Venecia (1515-17), 2 Biblia Rabínica de Venecia (1524-25), Biblia Políglota de Amberes (1568-72). La tesis contiene una traducción catalana critica del Targum de Oseas, y establece las concordancias del texto arameo a partir del manuscrito OR. 1474 de Londres, que es el texto base de esta edición. El capitulo introductorio analiza los siguientes aspectos del Targum de Oseas: aspectos generales (el Targum Jonatan de los Profetas, Sitz Im Leben, fecha y lugar de origen, historia de la investigación), metodología, lengua, doctrina, traducciones y paralelos del Targum de Oseas.
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Bonnard, Christophe. "Asfår Asāṭīr, le "Livre des Légendes", une réécriture araméenne du Pentateuque samaritain : présentation, édition critique, traduction et commentaire philologique, commentaire comparatif." Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAK014/document.

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Asfår Asāṭīr, le « Livre des Légendes », est une réécriture araméenne du Pentateuque samaritain basée sur le targum, centrée sur Adam, Noé, Abraham et Moïse, et conclue par deux apocalypses. Sa langue est un précieux témoin de l’araméen samaritain tardif des Xè-XIè s. Ses nombreuses traditions haggadiques proviennent d’anciennes sources samaritaines, ou sont liées à la littérature juive et aux Histoires musulmanes des Prophètes ; elles révèlent un état encore fluctuant de la religion samaritaine. Beaucoup furent reçues comme canoniques par les Samaritains, qui attribuèrent l’œuvre, anonyme, à Moïse. Cette étude se propose d’établir une édition critique du texte araméen et une traduction tenant compte de ses commentaires arabes et hébreux, afin de rendre cette œuvre accessible à tout chercheur français ou européen
Asfår Asāṭīr, the "Book of Legends", is an Aramaic rewriting of the Samaritan Pentateuch focused on Adam, Noah, Abraham and Moses, and whose framework is the Targum; it ends with two Apocalypses. Its language is a rare witness of Late Samaritan Aramaic, in the 10th and 11th centuries. The text brings together traditions from ancient Samaritan sources, or related to Jewish literature and to Muslim stories of the Prophets. It shows that Samaritan religion was still in flux in the early Middle Age. Many of its haggadic traditions became canonical among Samaritans who attributed this text to Moses.This study proposes to establish a critical edition of the Aramaic text and to provide a translation taking into account its Arabic and Hebrew commentaries, so as to make this work accessible to all French or European researchers
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Howell, Adam Joseph. "Finding Christ in the Old Testament Through the Aramaic Memra, Shekinah, and Yeqara of the Targums." Diss., 2015. http://hdl.handle.net/10392/4948.

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This dissertation seeks to find Christ in the Old Testament by examining the targumic passages in which Memra, Shekinah, or Yeqara occur as God's agent or manifestation. Chapter 1 demonstrates that scholars view the Memra, Shekinah, and Yeqara as agents for God or manifestations of God even though many scholars reject the notion of Christological implications found in the New Testament appropriation of these terms and concepts. Chapter 2 discusses the close connection between the targumic Memra, Shekinah, and Yeqara and the New Testament by citing clear instances where the New Testament authors appropriated targumic terms and concepts to speak of Jesus. By using targumic terms and concepts, the New Testament authors provided an exegetical method for finding Christ in the Old Testament through Targum. Chapter 3 examines the occurrences of Memra, presenting examples of passages that certainly refer to Christ, do not refer to Christ, and probably refer to Christ. In this chapter, the Memra refers to Christ or probably refers to Christ when the Memra functions as God's agent, carrying out God's work in the world. Chapter 4 investigates the occurrences of Shekinah and Yeqara, but under the influence of the New Testament, nearly all of the occurrences of Shekinah, and most occurrences of Yeqara refer to Jesus. Shekinah and Yeqara are delineated into categories of occurrences that refer to God's manifestation and God's manifestation with agency. Even though most occurrences of Shekinah and Yeqara refer to Christ, some occurrences of Yeqara are a literal translation of the Hebrew and do not refer to Jesus. Chapter 5 concludes the dissertation by tying several themes together to show the consistency and validity of finding Christ in the Old Testament through Aramaic terms and concepts. This dissertation argues that when the Memra, Shekinah, or Yeqara appear as God's agent(s) or as manifestations of God, one may find Christ in those Old Testament passages. One may find Christ in these passages because the New Testament authors present Jesus as the premier agent and manifestation of God using targumic terms and concepts.
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Books on the topic "Aramaic Targums"

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George, Beattie Derek Robert, McNamara Martin, and Royal Irish Academy, eds. The Aramaic Bible: Targums in their historical context. Sheffield: JSOT Press, 1994.

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A manual of the Chaldee language: Containing a grammar of the biblical Chaldee and of the Targums and a chrestomathy consisting of selections from the Targums : with a vocabulary adapted to the chrestomathy. London: Williams and Norgate, 1986.

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1917-, Grelot Pierre, ed. What are the Targums?: Selected texts. Collegeville, Minn: Liturgical Press, 1992.

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An Aramaic method: A class book for the study of the elements of Aramaic : from Bible and Targums. Chicago: American Publication Society of Hebrew, 1986.

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Avigdor, Shinʼan, Kasher Rimon, Marmur Michael, and Flesher Paul Virgil McCracken, eds. Michael Klein on the Targums: Collected essays 1972-2002. Leiden: Brill, 2011.

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The Jewish Targums and John's logos theology. Peabody, Mass: Hendrickson Publishers, 2010.

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1789-1858, Winer Georg Benedikt, ed. A manual of the Chaldee language: Containing a Chaldee grammar, chiefly from the German of Professor G.B. Winer : a chrestomathy consisting of selections from the Targums, and including notes on the biblical Chaldee and a vocabulary, adapted to the chrestomathy : with an appendix on the rabbinic and Samaritan dialects. 3rd ed. New York: Anson D.F. Randolph, 1986.

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Konkordanz zum Targum Onkelos. Giessen: Alfred Töpelmann, 1989.

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Rees, Margo. Lishan didan, targum didan: Translation language in a neo-Aramaic targum tradition. Piscataway, NJ: Gorgias Press, 2008.

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Rees, Margo. Lishan didan, targum didan: Translation language in a neo-Aramaic targum tradition. Piscataway, NJ: Gorgias Press, 2008.

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Book chapters on the topic "Aramaic Targums"

1

Adelman, Rachel. "1. Rhapsody In Blue: The Origin Of God’s Footstool In The Aramaic Targumim And Midrashic Tradition." In Rhapsody in Blue, 1–20. Piscataway, NJ, USA: Gorgias Press, 2012. http://dx.doi.org/10.31826/9781463234430-001.

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Keulen, Percy S. F. van. "CHAPTER 9. LEXICOGRAPHICAL TROUBLES WITH THE CARDINAL NUMERALS 1–20 IN THE ARAMAIC OF THE TARGUMIM AND IN CLASSICAL SYRIAC." In Foundations for Syriac Lexicography IV, edited by Kristian S. Heal and Alison G. Salvesen, 169–80. Piscataway, NJ, USA: Gorgias Press, 2014. http://dx.doi.org/10.31826/9781463234911-014.

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"13 Aramaic in Judaism." In The Targums, 265–83. BRILL, 2011. http://dx.doi.org/10.1163/9789004218178_014.

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Hayward, C. T. R. "The Aramaic Targums." In The New Cambridge History of the Bible, 218–41. Cambridge University Press, 2013. http://dx.doi.org/10.1017/cbo9781139033671.014.

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"18 The Aramaic Retroversion of Jesus Sayings." In The Targums, 409–21. BRILL, 2011. http://dx.doi.org/10.1163/9789004218178_019.

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"Chapter One. The Aramaic Targumim: Translation And Interpretation." In Michael Klein on the Targums, 1–18. BRILL, 2011. http://dx.doi.org/10.1163/ej.9789004202955.i-313.7.

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7

"Transliteration of Hebrew and Aramaic Consonants." In A Redaction History of the Pentateuch Targums, xxv—xxvi. Piscataway, NJ, USA: Gorgias Press, 2014. http://dx.doi.org/10.31826/9781463236168-005.

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"TRANSLITERATION OF HEBREW AND ARAMAIC CONSONANTS." In A Redaction History of the Pentateuch Targums, XXV—xxvi. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463222581-005.

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9

"XV. Saint Jerome And The Aramaic Targumim." In Targums and the Transmission of Scripture into Judaism and Christianity, 300–317. BRILL, 2010. http://dx.doi.org/10.1163/ej.9789004179561.i-432.81.

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10

"Balaam’s Fourth Oracle (Numbers 24:15–19) According To The Aramaic Targums." In The Prestige of the Pagan Prophet Balaam in Judaism, Early Christianity and Islam, 189–211. BRILL, 2008. http://dx.doi.org/10.1163/ej.9789004165649.i-329.49.

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