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Journal articles on the topic 'Aramaic Targums'

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Published: 4 June 2021

Last updated: 28 January 2023

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1

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Perng, Hsin-Chih. "Preservation or Correction?" Aramaic Studies 18, no. 2 (November 17, 2020): 198–212. http://dx.doi.org/10.1163/17455227-bja10012.

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Abstract The manuscript Heb. 110 of the National Library in Paris (=Ms Paris 110) has long been considered by many targumic scholars to be the best manuscript for the Aramaic targums to the Hagiographa, mainly due to its many prominent and consistent Palestinian linguistic features. This article discusses the peculiarities of Ms Paris 110 in comparison with many other earlier manuscripts, and shows that many of its Palestinian and other features do not reflect the original language of the targums, but rather a late tradition characterised by ‘Palestinianisation’ and linguistic editing. This has serious implications for current trends in targumic studies.

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12

Salvesen, Alison G. "The Aramaic Bible: Targums in Their Historical Context." Journal of Jewish Studies 48, no. 2 (October 1, 1997): 380–81. http://dx.doi.org/10.18647/2021/jjs-1997.

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13

Tsolin, Dmytro. "Archaic Verbal Conjugations in Exod. 15.2–18, 21 and Deut. 32.1–43: Their Rendering in the Targums." Aramaic Studies 15, no. 1 (2017): 44–77. http://dx.doi.org/10.1163/17455227-01501004.

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Rendering Hebrew archaic verbal forms was a challenging task for the targumists who translated biblical poetry into Aramaic. Their translational technique reveals at least three aspects of morphosyntax of the verbs in the poetical discourse in Middle and Late Aramaic: a) diachronic shifts in the use of suffix (qtl) and prefix (yqtl) conjugations; b) an influence of the interpretation and the practice of oral recitation of the targums on the choice of verbal forms; and c) correlation between semantic connotations of the verbal conjugations and their aesthetic functions. In some cases, the authors of the targums simplified the semantic spectrum of the archaic conjugations in the parallel verse structure, but in others they attempted to render these verbal forms correctly. Their choice was caused by both interpretative and aesthetic tasks.

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14

Kuśmirek, Anna. "The Phenomenon of Targumism in the Aramaic Version of the First and Second Books of Chronicles." Collectanea Theologica 91, no. 5 (December 31, 2021): 5–30. http://dx.doi.org/10.21697/ct.2021.91.5.01.

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The main objective of the article is to show the features of the Aramaic translation of the First and the Second Books of Chronicles, which belongs to late Targums. The work presents the main data related to the authority, date and origin of the Targum and its manuscripts, as well as a review of major translation techniques and the method of rabbinic interpretation, which are all important elements of targumism. Linguistic changes, as well as cultural and religious ones, conditioned by various processes that occurred in the community of believers in YHWH over the centuries, were reflected in a variety of interpretative tendencies.

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15

Tsolin, Dmytro. "Some Syntactic Aspects of the Verse Structure in the Targum Onqelos." Aramaic Studies 12, no. 1 (2014): 53–88. http://dx.doi.org/10.1163/17455227-01201002.

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Targum Onqelos adopts a sequential approach to rendering of biblical poetry: even the passages that have been completely paraphrased imitate the parallelism membrorum structure, and supplementary words and clauses are well-fitted into the parallel verse scheme. Only a small number of passages may be defined as quasi-poetical forms which combine poetry with prosaic elements. On the other hand, the targumic parallel verse structure differs from its biblical counterpart in some syntactic details. This type of modified verse structure is inherent in the targums only, and may be considered as a specific kind of poetry in Aramaic.

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16

Шаблевский, Николай. "Review of: Aramaic Studies. Leiden: Brill, 2016. Vol. 14. 264 p. ISSN: 1477-8351." Библия и христианская древность, no. 4(8) (December 25, 2020): 239–56. http://dx.doi.org/10.31802/bca.2020.8.4.012.

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В предшествующем выпуске журнала «Библия и христианская древность» была опубликована рецензия на «Aramaic Studies» за 2015 г. Настоящий труд является своеобразным продолжением изучения журнала, посвящённого всестороннему исследованию арамейских языков. Как отмечает С. В. Лёзов, письменная традиция арамейских языков, в том числе и его современных бесписьменных идиом, носители которых постепенно по разным причинам переходят в вечность (а вместе с ними исчезают и диалекты арамейских языков), сопоставима по временным рамкам разве что с китайским и греческим. Несмотря на безусловную значимость арамейских языков, в том числе и для исторического языкознания, а также и для изучения Библии, литературы Второго Храма, таргумов, Талмуда и тому подобного, «история арамейского языка до сих пор остаётся неисследованной... “мы отвечаем за арамейский язык перед небытием”», поэтому отрадно видеть, что специальный журнал посвящён столь важной области семитских языков. The previous issue of The Bible and Christian Antiquity published a review of Aramaic Studies for 2015. The present work is a continuation of the journal's study of a comprehensive study of the Aramaic languages. As S. V. Lyozov points out, the written tradition of the Aramaic languages, including its modern unwritten idioms, whose speakers are gradually passing into eternity for various reasons (and with them the dialects of the Aramaic languages are disappearing), is comparable in time frame only to Chinese and Greek. Despite the undoubted importance of the Aramaic languages, including for historical linguistics, as well as for the study of the Bible, Second Temple literature, the Targums, the Talmud and the like, "the history of the Aramaic language is still unexplored... "we are responsible for the Aramaic language before nothingness", so it is encouraging to see a special journal devoted to such an important area of Semitic languages.

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17

Kasher, Rimmon. "Angelology and the Supernal Worlds in the Aramaic Targums To the Prophets." Journal for the Study of Judaism 27, no. 2 (1996): 168–91. http://dx.doi.org/10.1163/157006396x00201.

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AbstractOur goal was to try and examine the degree to which the different Targums to the books of the Prophets-Targum Jonathan and the Toseftot Targum-do or do not represent a unified attitude to angels and the angelic world. There is no doubt that both TJ and the TTs take the existence of angels for granted; but it is equally clear that TJ adopts a more cautious, reserved, approach than the TTs. Indeed, the TTs are intensely curious about the supernal world. Despite the fact that they derive from a variety of sources and differ quite widely in their language and function, it is undeniable that fifteen of them display such an interest. Moreover, these fifteen instances constitute a representative sample of the different sources and are therefore adequate to indicate a trend shared by the Toseftot Targum as a whole.69 Moreover, I would say that the difference is not one of quantity alone, but also of substance-not only is the number of references larger, but their content is quite different. Unlike TJ to Prophets, the TTs furnish us with the names of no less than seven angels: Uriel, Gabriel, Metatron, Michael, Samael, Penuel and the Angel of Death. The number of groups or categories of angels mentioned in the TTs is also greater. While TJ mentions only such groups as "angels of fire," "angels of trembling," "heavenly angels" and "angels of wind," the TTs refer to still other groups: "cruel angels," "angels of wrath," "angels of peace" and "angels of fear" (in addition to those mentioned in TJ, which also appear in TTs). And such expressions as "his attendants" (smšwhy) or "officers" (srky¸) also occur in the TTs but not in TJ.

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18

Tsolin, Dmytro V. "Elements of Rhetoric in the Targums: Appeals to the Audience." Aramaic Studies 10, no. 2 (2012): 249–70. http://dx.doi.org/10.1163/17455227-12100204.

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In previous studies of the Targums, scholars focused on problems of a textual, linguistic, and historical-critical nature, whereas their literary forms, with some exceptions, remained largely uninvestigated. Alongside literary modifications of the biblical text, the Aramaic translations reflect a special tradition of synagogical rhetoric. This article explores one of the most expressive elements of a sermon which comments on a biblical text—the appeals to the audience. Were these appeals interpolated spontaneously by the meturgemanim, or were they used systematically in translating and expositing certain passages? What do such insertions tell us about the text and the art of the meturgemanim?

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19

Sabar, Yona. "Targumic Influence on Jewish Bible Translations in Neo-Aramaic." Aramaic Studies 1, no. 1 (2003): 55–65. http://dx.doi.org/10.1163/000000003780094144.

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Abstract Jewish Neo-Aamaic translations of the Bible were orally transmitted from generation to generation by local teachers to disciples. The translations were adjusted for the various dialects (Zakho, Urmia, etc.), and even from one teacher to another according to their memory and knowledge, but certain principles remain more or less prevalent. Thus, the translations are normally quite rigid, reflecting the Hebrew syntax almost word forword. However, insome cases they deviate from this principle for euphemistic and other reasons, often following in the steps of the ancient Aramaic Targums. This may be a direct continuous tradition reflected in the translations of other Jewish languagesas well, but could be also via popular commentaries such as Rashi's.

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20

Kuśmirek, Anna. "“Jacob’s Blessing” (Gen 49:1–28) in Targumic Interpretation." Collectanea Theologica 90, no. 5 (March 29, 2021): 95–122. http://dx.doi.org/10.21697/ct.2020.90.5.06.

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Genesis 49 shows the scene that takes place at the deathbed of the patriarch Jacob. In the face of his upcoming death, Jacob calls on all of his sons that they may listen to and accept his words of valediction. The patriarch addresses each of them individually. This piece of text serves an example of the biblical poetry in which metaphors play an important role. In the Hebrew text there are words and phrases that raise many doubts and questions. Not only contemporary translators and biblical scholars contend with these difficulties, but ancient and medieval commentators did as well. The Aramaic Targums testify to the early Jewish exegesis and interpretation of Gen 49. This article presents the paraphrase and discusses a few selected verses of the Aramaic version of Torah (Tg. Onq., Tg. Neof., Frg. Tg(s)., Tg. Ps.-J.). Based on the above examples, the development of principal Jewish views on eschatology (49:1-2) and of Messianic expectations in context of Jacob’s blessing of the tribe of Judah (49:8-12) is portrayed. The last part of this article comprises the rendering and the meaning of the Targumic animal metaphors based on the examples of Issachar (49:14-15) and of Benjamin (49:27) that significantly differ from the Hebrew text.

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Shinan, Avigdor. "Echoes from Ancient Synagogues: Vocatives and "Emendations" in the Aramaic Targums to the Pentateuch." Jewish Quarterly Review 81, no. 3/4 (January 1991): 353. http://dx.doi.org/10.2307/1455324.

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22

van Staalduine-Sulman, Eveline. "Christianized Targums The Usefulness of the Zamora Manuscripts and the Antwerp Polyglot Bible for an Edition of the Targum of the Former Prophets." Aramaic Studies 10, no. 1 (2012): 105–23. http://dx.doi.org/10.1163/17455227-0101006.

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There are two versions of the Targum of Samuel with Latin translation that have been written or edited by Christian scholars. The first is present in two manuscripts of Alfonso de Zamora, viz. MSS 7542 (Biblioteca Nacional, Madrid; dated 1533) and M-1, M-2 and M-3 (Biblioteca General Histórica, Universidad de Salamanca; dated 1532–1534). The second is edited in the Antwerp Polyglot Bible (1569–1572). Both the manuscripts and the Polyglot Bible were clearly made for a Christian readership, which is demonstrated in this article. The question arises of whether the Aramaic text in these manuscripts and this edition is suitable for the planned new critical edition of Targum Samuel.

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23

Kuśmirek, Anna. "Leeor Gottlieb, Targum Chronicles and Its Place Among the Late Targums, Supplement to Aramaic Studies 16, Brill, Leiden – Boston 2020, pp. 581." Collectanea Theologica 91, no. 2 (July 20, 2021): 229–34. http://dx.doi.org/10.21697/ct.2021.91.2.09.

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Zawanowska, Marzena. "“Where the Plain Meaning Is Obscure or Unacceptable . . .:” The Treatment of Implicit Anthropomorphisms in the Medieval Karaite Tradition of Arabic Bible Translation." European Journal of Jewish Studies 10, no. 1 (March 2, 2016): 1–49. http://dx.doi.org/10.1163/1872471x-12341285.

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The article scrutinizes the treatment of implicit biblical anthropomorphisms in the Arabic translations of medieval Karaites and puts forward a detailed taxonomy of the ways in which they responded to this theological challenge. It demonstrates that in view of such important extra-textual concerns, the Karaites did not feel more committed to a literal representation of the source text than their rabbinic predecessors and contemporaries. Moreover, they did not invent new ways of dealing with these “problematic” expressions, but further developed, consolidated, refined, and systematized older Jewish techniques found in canonical Aramaic Targums and Saʿadyah’s Tafsīr. In addition, they gave these techniques a new, scientific justification enlisting the linguistic convention of ellipsis (ikhtiṣār) to account for some verbal constructs that use the name of God. Finally, they cited the rabbinic dictum, “the Torah speaks in the language of man,” to explain why the Bible depicts the incorporeal God in corporeal terms.

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25

Шаблевский, Николай. "The Imperative and Deontic in the Pentateuch: Specificity of the Greek (LXX), Latin (Vulg) and Aramaic Translation." Библия и христианская древность, no. 1(1) (February 15, 2019): 202–20. http://dx.doi.org/10.31802/2658-4476-2019-1-1-202-220.

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В данной статье изучается императив и деонтическая модальность индикатива имперфекта, а также перфекта с вавом-последовательности древнееврейского текста Пятикнижия Моисеева. В качестве материала для исследования выбраны диалогические высказывания из прозаических повествований и законодательных текстов. Благодаря такому подходу обнаружились различные методы перевода еврейского текста. Так, если в первом жанре все переводы, обозначенные в теме статьи, выполнены близко к масоретскому тексту, за некоторыми исключениями, обнаруженными в LXX, Vulg и в Пешитте, то в текстах законодательного жанра не все переводы соответствуют библейскому тексту оригинала. Особенно это касается Пешитты. Благодаря полученным результатам исследования, актуализировалось изучение деонтической модальности греческого, латинского и арамейских языков, по крайней мере, LXX, Vulg, таргумов и Пешитты. This article studies the imperative and deontic modality of the indicative of the imperfect, as well as the perfect with the wāwsequence of the Hebrew text of the Pentateuch of Moses. Dialogical utterances, which are present in prose narratives and in legislative texts, were chosen as the research material. Thanks to this approach, various methods of translating the Hebrew text were discovered. So, if in the first genre all the translations, designated in the subject of the article, are close to the Masoretic text, with some exceptions found in LXX, Vulg and Peshitta, then in the legislative genre texts not all translations correspond to the original biblical text. This is especially true about Peshitta. Due to the results of the study, the study of the deontic modality of the Greek, Latin and Aramaic languages, at least LXX, Vulg, Targums and Peshitta, was actualized.

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Шаблевский, Николай. "The Imperative and Deontic in the Pentateuch: Specificity of the Greek (LXX), Latin (Vulg) and Aramaic Translation." Библия и христианская древность, no. 1(1) (February 15, 2019): 202–20. http://dx.doi.org/10.31802/2658-4476-2019-1-1-202-220.

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В данной статье изучается императив и деонтическая модальность индикатива имперфекта, а также перфекта с вавом-последовательности древнееврейского текста Пятикнижия Моисеева. В качестве материала для исследования выбраны диалогические высказывания из прозаических повествований и законодательных текстов. Благодаря такому подходу обнаружились различные методы перевода еврейского текста. Так, если в первом жанре все переводы, обозначенные в теме статьи, выполнены близко к масоретскому тексту, за некоторыми исключениями, обнаруженными в LXX, Vulg и в Пешитте, то в текстах законодательного жанра не все переводы соответствуют библейскому тексту оригинала. Особенно это касается Пешитты. Благодаря полученным результатам исследования, актуализировалось изучение деонтической модальности греческого, латинского и арамейских языков, по крайней мере, LXX, Vulg, таргумов и Пешитты. This article studies the imperative and deontic modality of the indicative of the imperfect, as well as the perfect with the wāwsequence of the Hebrew text of the Pentateuch of Moses. Dialogical utterances, which are present in prose narratives and in legislative texts, were chosen as the research material. Thanks to this approach, various methods of translating the Hebrew text were discovered. So, if in the first genre all the translations, designated in the subject of the article, are close to the Masoretic text, with some exceptions found in LXX, Vulg and Peshitta, then in the legislative genre texts not all translations correspond to the original biblical text. This is especially true about Peshitta. Due to the results of the study, the study of the deontic modality of the Greek, Latin and Aramaic languages, at least LXX, Vulg, Targums and Peshitta, was actualized.

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Folmer, Margaretha. "The Translation of Biblical Hebrew Clauses with ‮בְּ‬ / ‮כְּ‬ + Construct Infinitive in Targum Onqelos." Aramaic Studies 11, no. 2 (2013): 113–44. http://dx.doi.org/10.1163/17455227-13110211.

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‭The following article discusses Jewish Aramaic translations of the typical Biblical Hebrew constructions ‮‮בְּ‬‬ / ‮‮כְּ‬‬ + construct infinitive, which are usually translated with temporal clauses in English. In the Aramaic translations a variety of possible translations is attested. This study uncovers some of the principles which guided the translator(s) of Targum Onqelos in their choices. The discussion will be narrowed down to the representative examples of Genesis, since the evidence in Exod.–Deut. largely agrees with that found in Genesis. Finally, I will briefly refer to Targum Jonathan and the Palestinian Targumim.‬

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van Staalduine-Sulman, Eveline. "The Targums. A Critical Introduction. By Paul V.M. Flesher and Bruce Chilton. (Studies in the Aramaic Interpretation of Scripture 12). Leiden and Boston: Brill, 2011. Pp. xvii, 557. Hardback. € 173,00. ISBN 978-90-04-21769-0." Journal for the Study of Judaism 44, no. 3 (2013): 399–400. http://dx.doi.org/10.1163/15700631-12340009.

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Fassberg, Steven E. "Jewish Palestinian Aramaic: Chronology, Geography, and Typology." Aramaic Studies 19, no. 1 (February 24, 2021): 5–24. http://dx.doi.org/10.1163/17455227-bja10015.

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Abstract Jewish Palestinian Aramaic was the language of the Jews of Palestine and is identifiable from around the third or fourth centuries CE until the last centuries of the first millennium, by which time it was completely displaced in speech by Arabic. This article surveys its origins and subsequent stages of development, chronologically from Palestinian Targumic to Palestinian Talmudic to Late Jewish Literary Aramaic. Geonic and post-Geonic scribes were not kind to manuscripts written in Jewish Palestinian Aramaic since they did not know the language and were influenced by the more prestigious Babylonian Aramaic. As a result, they sometimes inserted Aramaic forms they knew from non-Palestinian texts. It is probably these scribes who are responsible for the ‘gemischtem Sprachtypus’ of the late targumim.

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Damsma, Alinda. "An Analysis of the Dialect and Early Jewish Mystical Lore in a Targumic Tosefta to Ezekiel 1.1 (Ms Gaster 1478)." Aramaic Studies 6, no. 1 (2008): 17–58. http://dx.doi.org/10.1163/147783508x371277.

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AbstractCodex Manchester Gaster 1478 contains an extensively aggadic Targumic Tosefta to Ezekiel 1:1, the prelude to the prophet's vision of the divine 'throne-chariot'. This study focuses on the unique mystical lore that is preserved in this Targum. It transpires that this material sheds light on a relatively dark chapter in the reception history of early Jewish mysticism, being closely related to Hekhalot literature, and to the Shi'ur Qomah tradition in particular, with implications for the latter's dating. It is furthermore established that the intriguing mixture of Aramaic dialect use that characterizes this Tosefta-Targum bears resemblances with Late Jewish Literary Aramaic.

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Kuty, Renaud. "Genitive Constructions in Targum Jonathan to Samuel." Aramaic Studies 5, no. 1 (2007): 111–31. http://dx.doi.org/10.1163/147783507x231967.

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Abstract It is common knowledge that Classical Aramaic possesses two main devices to express the genitive. The first, the construct relation, is synthetic and involves a special form of the noun known as construct state (e.g. malkut david, “David's kingdom”). The second, analytic by nature, features the use of the particle d- and knows two variants: one that involves a proleptic pronominal suffix on the nomen regens (e.g. malkuteh d-david) and one that does not and therefore displays the nomen regens in the absolute or emphatic state (e.g. malkuta d-david). Though the expression of the genitive has previously been investigated in various types of Aramaic, the matter has never been raised with regard to the Aramaic of Targum Jonathan specifically. The present article purports to discuss the working and interactions of the genitive constructions in Targum Jonathan to Samuel. It will endeavor to identify the factors that condition their use, and attempt to demonstrate that the genitive in the Aramaic of Targum Jonathan to Samuel functions according to a largely consistent linguistic system.

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Lier, Gudrun, and Anna Fransina Van Zyl. "AN APPRAISAL OF SOURCE MATERIAL FOR THE STUDY OF TARGUM MINOR PROPHETS." Journal for Semitics 24, no. 2 (November 17, 2017): 451–69. http://dx.doi.org/10.25159/1013-8471/3462.

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The study of Aramaic Bible translations (Targumim) continues to be a valuable source of information, not only for uncovering the history of biblical interpretation but also for providing insights for the study of linguistics and translation techniques. In comparison with work done on the Pentateuchal Targumim and Targum Former Prophets, research on the individual books of Targum Minor Prophets has been scant. By providing an overview of selected source material this review seeks (i) to provide incentives for more focussed studies in the field of Targum Minor Prophets and (ii) to motivate new integrated research approaches which are now made possible with the assistance of highly developed software programmes.

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Kaufman, Stephen A. "The Dialectology of Late Jewish Literary Aramaic." Aramaic Studies 11, no. 2 (2013): 145–48. http://dx.doi.org/10.1163/17455227-13110206.

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‭This study attempts to disambiguate the various subdialect groups within the corpus of late Targum and Targum-like texts grouped together under the rubric of Late Jewish Literary Aramaic (LJLA) in the database of the online Comprehensive Aramaic Lexicon Project. The relationship with the Syriac lexicon was tested separately for each text in the group. The result shows five distinct groups within the larger corpus ranging from texts ‘translated’ from Syriac to texts showing little contact at all with native Aramaic traditions. A particularly surprising result was that Targum Sheni appears to belong to the core group of LJLA texts.‬

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KIRCHHEVEL, GORDON D. "He That Cometh in Mark 1:7 and Matt 24:30." Bulletin for Biblical Research 4, no. 1 (January 1, 1994): 105–11. http://dx.doi.org/10.2307/26422105.

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Abstract According to Mark 1:7 John the Baptist expected the coming of someone perceived as predicted in Isa 5:26–27. According to Matt 24:30 Jesus expected to come as the individual perceived in Isa 5:26–30 and the Targum (Aramaic interpretation), and so the "sign" of his coming meant the "sign" in Isa 5:26, and the "clouds" meant the "clouds" in Isa 5:30 and Targumic tradition. Messianic Isa 11:10 and Aramaic tradition inspired John 14:2– 3, and Mark 13:27 coheres dictionally with Tg. Isa 11:12. The messianic interpretation of Psalm 8 in Mark 2:10, 28 was preceded by one in 1 Cor 15:27, and the messianic interpretation of Isa 5:26–30 in Mark 13:26 was preceded by one in 1 Thess 4:13–18 ("the word of the Lord" = Isa 5:26–30).

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KIRCHHEVEL, GORDON D. "He That Cometh in Mark 1:7 and Matt 24:30." Bulletin for Biblical Research 4, no. 1 (January 1, 1994): 105–11. http://dx.doi.org/10.5325/bullbiblrese.4.1.0105.

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Abstract According to Mark 1:7 John the Baptist expected the coming of someone perceived as predicted in Isa 5:26–27. According to Matt 24:30 Jesus expected to come as the individual perceived in Isa 5:26–30 and the Targum (Aramaic interpretation), and so the "sign" of his coming meant the "sign" in Isa 5:26, and the "clouds" meant the "clouds" in Isa 5:30 and Targumic tradition. Messianic Isa 11:10 and Aramaic tradition inspired John 14:2– 3, and Mark 13:27 coheres dictionally with Tg. Isa 11:12. The messianic interpretation of Psalm 8 in Mark 2:10, 28 was preceded by one in 1 Cor 15:27, and the messianic interpretation of Isa 5:26–30 in Mark 13:26 was preceded by one in 1 Thess 4:13–18 ("the word of the Lord" = Isa 5:26–30).

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Bae, Chul-Hyun. "Some Features of Targum Aramaic Bible Translation." Journal of Biblical Text Research 18 (April 30, 2006): 24–42. http://dx.doi.org/10.28977/jbtr.2006.4.18.24.

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Macuch, Rudolf. "Recent studies in Palestinian Aramaic." Bulletin of the School of Oriental and African Studies 50, no. 3 (October 1987): 437–48. http://dx.doi.org/10.1017/s0041977x00039446.

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Although the discovering of a complete Palestinian Targum in the Codex Vatican Neofiti 1 (N) erroneously marked in the spine as ‘ Targum Onkelos ’ was not of archaeological but merely archival nature, it was an event of major importance in Aramaic studies. Its announcement by the discoverer, Alejandro Diez Macho, a former student of P. E. Kahle, in Estudios Biblicos, 16, 1956, 446 ff., and Sefarad, 17, 1957, 119 ff., and especially the impressive voluminous publication by the same scholar, Neophyti 1 Targum Palestinense MS de la Biblioteca Vaticana (Madrid-Barcelona, I, Genesis, 1968; II, Exodo, 1970; III, Levitico 1971; IV, Numeros, 1974; v, Deuteronomio, 1978), provided with detailed scholarly introductions to each volume as well as translations of the edited text into Spanish (by the editor), French (by R. Le Déaut) and English (by M. McNamara and M. Maher), aroused great and justified enthusiasm among scholars. Meanwhile, a facsimile edition in 140 copies was published by Makor in Jerusalem (1970), which helped to clear up certain problems in Macho's edition (esp. the omission of the Hebrew lemmata at the beginning of each verse and errors obliterated by the copyists) deplored by David M. Golomb in his recently published thesis, A grammar of Targum Neofiti (p. 1 f.).

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HAYWARD, ROBERT. "SAINT JEROME AND THE ARAMAIC TARGUMIM." Journal of Semitic Studies XXXII, no. 1 (1987): 105–23. http://dx.doi.org/10.1093/jss/xxxii.1.105.

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Alexander, Philip S. "The Aramaic Bible in the East." Aramaic Studies 17, no. 1 (May 24, 2019): 39–66. http://dx.doi.org/10.1163/17455227-01701001.

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Abstract This article challenges the assumption that insofar as the Jewish communities of Babylonia were a ‘people of the book’, their book was a Hebrew Bible. Functionally the Bible that most people would have known was the Aramaic Targum of Onqelos and Jonathan. The Bible’s content—its law, narrative, and prophecy—was culturally mediated through Aramaic. Even in Rabbinic communities, where some had competence in Hebrew that gave them ready access to the original, the lack of formal and systematic study of Miqra may have made the Targum the tradition of first resort for understanding the Hebrew. The situation in the Aramaic-speaking east may not, then, have been all that different from the west, where a Greek Bible shaped the religious identity of the Greek-speaking Jewish communities. This essay is offered as a contribution to the neglected study of the role of Bible translation in the history of Judaism.

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Gottlieb, Leeor. "The Hebrew Vorlage of Targum Chronicles." Aramaic Studies 14, no. 1 (2016): 36–65. http://dx.doi.org/10.1163/17455227-01401001.

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Careful study of the Aramaic text of Targum Chronicles reveals several apparent differences between the Hebrew source text upon which the targumist relied and the Masoretic text of Chronicles. This article is an attempt to identify and document these differences, resulting in four categories: differences in consonantal orthography, differences in vocalization, differences in syntactic division and the degree of conformity with Ketib/Qere. Suspected deviations of TgChron from MT were compared to other textual witnesses (primarily the Septuagint, the Peshitta and medieval Hebrew manuscripts), thus providing a broader context for textual criticism of the Hebrew Bible.

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FLORENTIN, MOSHE. "Abraham Tal: A Dictionary of Samaritan Aramaic—a review article." Bulletin of the School of Oriental and African Studies 67, no. 2 (June 2004): 198–206. http://dx.doi.org/10.1017/s0041977x0400014x.

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This article presents a detailed review of A Dictionary of Samaritan Aramaic (Leiden: Brill, 2000). Samaritan Aramaic (SA) is a Palestinian Aramaic dialect similar to Jewish Aramaic and Christian Aramaic, the two other dialects in use during the first millennium CE in Palestine. Based on the best critical editions of Samaritan texts (for each of them the author initially prepared a comprehensive concordance), it presents the entire vocabulary of SA literature as it is known at present; namely the Samaritan Targum, liturgical poems, midrashic literature and SA material attested in Samaritan texts written in Late Samaritan Hebrew. The article deals with lexicographical issues, such as the method of introducing entries and the scope of the dictionary (e.g. its being a sort of mini-encyclopedia). It focuses mainly on matters relating to SA, such as differences between ancient and late layers of the dialect, lexical loans (from Hebrew, Arabic, Greek and Latin) and influences of Jewish texts (e.g. Onkelos). The scope of the dictionary, its method and, above all, the way its author deals with the vast lexical problems of SA, make it one of the most important contributions to the research into this dialect. It is therefore unsurprising that DSA has already gained an important place on the bookshelves of scholars of other dialects of Aramaic, Hebrew and biblical studies.

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Steiner, Richard C. "On the Use of Greek Translations in Dating the Shift from Targum Proto-Jonathan to Targum Yerushalmi in Ezekiel." Textus 28, no. 1 (August 2, 2019): 145–56. http://dx.doi.org/10.1163/2589255x-02801006.

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Abstract It is generally believed that there was a shift in Eretz Israel from an Ur-targum to the Prophets (“Targum Proto-Jonathan”) to a later Palestinian offshoot (“Targum Yerushalmi”), whose precise character and origin are controversial. In each of these two targumim, the Aramaic term used to render Hebrew ‮קֶסֶת‬‎ (Ezek 9:2, 3, 11) is of Greek origin. Proto-Jonathan’s rendering, preserved as ‮פִינקַס‬‎ in Targum Jonathan, comes from a Greek term (πίναξ) related to Symmachus’s Greek rendering (πινακίδιον). Targum Yerushalmi’s rendering, preserved as ‮קלמרין‬‎ in MS Sassoon 368, is equivalent to the Greek rendering (καλαμάριον) attributed to “one of the Hebrews” by Origen in his commentary on Ezekiel. These correspondences, taken together with other evidence, suggest that Targum Proto-Jonathan to Ezekiel was still being used in Eretz Israel during Symmachus’s time (late second century CE), and that the shift from Proto-Jonathan to Targum Yerushalmi in Ezekiel had at least begun by the time that Origen completed his commentary on Ezekiel (fifth decade of the third century CE).

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Heijmans, Shai. "About the 'Unreliability' of the Vocalization of Western Targum-Manuscripts." Aramaic Studies 9, no. 2 (2011): 279–89. http://dx.doi.org/10.1163/147783511x619854.

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Abstract The main argument for the unreliability of the Tiberian vocalization in Targum manuscripts of western origin is the inconsistency with which the vocalization signs are applied. The author argues that in certain manuscripts this inconsistency is the result of a non-Tiberian vocalization system which uses the Tiberian vocalization signs, the so-called Palestino-Tiberian vocalization system. A passage from an Ashkenazic Targumic manuscript with Palestino-Tiberian vocalization is examined and its 'inconsistencies' are explained in light of similar vocalizations in manuscripts of Rabbinic Hebrew. The author suggests that manuscripts with Palestino-Tiberian vocalization may reflect the pronunciation tradition of Palestinian Aramaic of Late Antiquity.

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Rand, Michael. "New Data on Aramaic in Classical Piyyut—‮תשמיע ניחומים ללישה‬‎, a Silluq for Shabbat Shimʿu by Yoḥanan ha-Kohen." Aramaic Studies 13, no. 2 (2015): 128–60. http://dx.doi.org/10.1163/17455227-01302001.

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The present article briefly reviews the research that has been conducted to-date on the use of Aramaic in Classical piyyut, and provides new material in this field: the silluq ‮תשמיע ניחומים ללישה‬‎ from a qedushta for Shabbat Shimʿu by Yoḥanan ha-Kohen, which includes an Aramaic passage. One of the manuscript sources for this composition, ms. ENA 3443/2, is also analyzed, and its copyist is identified as Eli ben Yehoshua he-Ḥaver (11th century). The article is provided with an appendix, in which Sahlan ben Avraham’s Targum poem ‮איתחברו ירחי שתא‬‎, a dispute between the months, is re-edited on the basis of newly-discovered material.

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Schorch, Stefan. "The Value of the Samaritan Versions for the Textual History of the Samaritan Pentateuch." Textus 30, no. 1 (January 18, 2021): 64–85. http://dx.doi.org/10.1163/2589255x-bja10011.

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Abstract The Samaritan Aramaic Targum presents an extremely literal translation of SP, but the measure of literalness varies between different manuscripts. Further textual differences between these manuscripts can be related to different Hebrew Vorlagen, or to different interpretations of one and the same Hebrew Vorlage. It can thus be concluded that the Samaritan Targum tradition does not represent a single Aramaic translation of SP, but rather consists of several translations, based on different Hebrew Vorlagen. SAT and also the Samaritan Arabic translation are therefore important witnesses for the textual history of SP, relating to the written transmission of SP in the period before the 12th century CE, for which no Hebrew manuscripts are extant, and also to the Samaritan vocalization. This evidence demonstrates that the textual variety found in the Hebrew manuscripts of SP was already present in the transmission of SP between the 1st and the 11th century CE.

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Heijmans, Shai. "A Remark on the Form of Greek Loanwords in the Targum." Aramaic Studies 12, no. 1 (2014): 27–31. http://dx.doi.org/10.1163/17455227-01201003.

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Greek loanwords have often been prone to spelling mistakes made by copyists. However, not all ‘mismatches’ with the Greek spelling should be considered mistakes; in fact some ‘mismatches’ can be explained as preserving the original pronunciation of the words during the Hellenistic and Roman periods. Greek loanwords in Hebrew and Aramaic may in some cases represent the original pronunciation even better than contemporary documents written in Greek, due to the conservative nature of orthography. The author discusses three such possible cases.

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Patmore, Hector M. "The Marginal Notes to the Targum Text of Codex Reuchlinianus No. 3." Aramaic Studies 10, no. 1 (2012): 53–85. http://dx.doi.org/10.1163/17455227-0101004.

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The Aramaic notes to Targum Jonathan that stand in the margins of manuscript Reuchlinianus No. 3 (Badische Hof- und Landesbibliothek, Karlsruhe) are of great value for advancing our understanding of the transmission history of Targum Jonathan and are an important source of alternative Targum traditions. Their origins and purpose, however, are unclear. By examining the character and layout of the notes, using 1 Samuel as a sample study, this paper aims to explain the likely format and content of the sources used by the compiler of the marginalia.

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Zucker, David J. "Four Women in Samuel Confront Power, Part 2: Views from the Targum, the Rabbis, and the Church Fathers." Biblical Theology Bulletin: Journal of Bible and Culture 51, no. 2 (April 7, 2021): 68–77. http://dx.doi.org/10.1177/0146107921997106.

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In 1-2 Samuel Abigail of Maon, the Medium of Endor, the Wise Woman of Tekoa, and the Wise Woman of Abel all dare to confront power. The Aramaic Bible, the Targum Jonathan; ancient Rabbinic sources; as well as the Church Fathers refer to them and draw different conclusions from their actions.

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Sokoloff, Michael. "A New Dictionary of Samaritan Aramaic." Aramaic Studies 1, no. 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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Salevsky, Heidemarie. "The Origins of Interpreting in the Old Testament and the Meturgeman in the Synagogue." Bible Translator 69, no. 2 (August 2018): 184–98. http://dx.doi.org/10.1177/2051677018786366.

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Interpreting as a form of mediated interlingual communication can be traced back to the third millennium B.C. in the secular sphere. In the Bible Nehemiah 8 shows how Hebrew passages were rendered into Aramaic. Luther’s translation (1984) of Neh 8.8 is compared in the article with RSV (1952), NRSV (1989), and the Russian Tolkovaja Biblija (1904–1907/1987). The emergence of targumim can be attributed to the need to render Hebrew texts into Aramaic, especially in the synagogue service. The Babylonian Talmud acknowledges this as established practice and gives elaborate instructions as to the correct way of delivering the targumim. They are often interpretive to an extent that far exceeds the bounds of translation or even paraphrase because the interpreter ( meturgeman) had to transmit the teachings of the rabbi to the common people by placing the original text into a wider context or by amplifying and explaining it.

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