Livres : « Translations from Babylonian »

1

Harper, Robert Francis. Assyrian and Babylonian literature : Selected translations. New York : D. Appleton, 1986.

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2

ʻIshtār wa-maʼsāt Tammūz. Dimashq : al-Ahālī, 1999.

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3

Wisdom from the late Bronze Age. Atlanta : Society of Biblical Literature, 2013.

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4

William, Rogers Robert. The religion of Babylonia and Assyria : Especially in its relations to Israel : five lectures. New York : Eaton and Mains, 1988.

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5

al- Ṭūfān fī al-marājiʻ al-samāwīyah. Dimashq : al-Ahālī, 1999.

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6

1933-, Gardner John, Maier John R et Henshaw Richard A. 1921-, dir. Gilgamesh : Translated from the Sīn-leqi-unninnī version. New York : Vintage Books, 1985.

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7

The Assyrian eponym canon : Containing translations of the documents, and an account of the evidence, on the comparative chronology of the Assyrian and Jewish kingdoms, from the death of Solomon to Nebuchadnezzar. London : Samuel Bagster, 1986.

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8

1915-, Jacobsen Thorkild, dir. The harps that once- : Sumerian poetry in translation. New Haven : Yale University Press, 1987.

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9

Piotr, Michalowski, et Reiner Erica 1926-, dir. Letters from early Mesopotamia. Atlanta, Ga : Scholars Press, 1993.

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10

Lutz, Henry F. Early Babylonian Letters from Larsa (Ancient Texts and Translations). Wipf & Stock Publishers, 2005.

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11

From distant days : Myths, tales, and poetry ofancient Mesopotamia. Bethesda, Md : CDL Press, 1995.

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12

From the Mari Archives : Mosaics for an Old Babylonian Culture. Pennsylvania State University Press, 2018.

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13

Abulhab, Saad D. The Epic of Gilgamesh : Selected Readings from its Original Early Arabic Language : Including a New Translation of the Flood Story. Blautopf Publishing, 2016.

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14

Cochavi-Rainey, Zipora, William M. Schniedewind et Anson F. Rainey. el-Amarna Correspondence : A New Edition of the Cuneiform Letters from the Site of el-Amarna Based on Collations of All Extant Tablets. BRILL, 2015.

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15

el-Amarna Correspondence : A New Edition of the Cuneiform Letters from the Site of el-Amarna Based on Collations of All Extant Tablets. BRILL, 2014.

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16

King, L. W. 1869-1919. Babylonian Magic and Sorcery : Being the Prayers of the Lifting of the Hand, the Cuneiform Texts of a Group of Babylonian and Assyrian Incantations and Magical Formulae Edited with Transliterations, Translations and Full Vocabulary from Tablets of the K. Creative Media Partners, LLC, 2018.

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17

King, L. W. 1869-1919. Babylonian Magic and Sorcery : Being the Prayers of the Lifting of the Hand, the Cuneiform Texts of a Group of Babylonian and Assyrian Incantations and Magical Formulae Edited with Transliterations, Translations and Full Vocabulary from Tablets of the K. Creative Media Partners, LLC, 2018.

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18

Babylonian Magic and Sorcery : Being the Prayers of the Lifting of the Hand, the Cuneiform Texts of a Group of Babylonian and Assyrian Incantations and Magical Formulae Edited with Transliterations, Translations and Full Vocabulary from Tablets of the K. Creative Media Partners, LLC, 2022.

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19

Babylonian Magic and Sorcery : Being the Prayers of the Lifting of the Hand, the Cuneiform Texts of a Group of Babylonian and Assyrian Incantations and Magical Formulae Edited with Transliterations, Translations and Full Vocabulary from Tablets of the K. Creative Media Partners, LLC, 2022.

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20

Gallagher, Edmon L., et John D. Meade. Jewish Lists. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198792499.003.0002.

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In this chapter we provide texts, translations, and analysis of the two earliest Jewish canon lists: Josephus and the Babylonian Talmud. Josephus provides the earliest definitive ‘list’ of the biblical books. In actuality, he says there are only twenty-two books and then groups them according to five books of Moses, thirteen by prophets, and four remaining books. He does not specifically tell the reader the contents of the Jewish canon. The Babylonian Talmud provides evidence from as early as 200 CE or as late as the sixth century CE for what books the Jews considered to be canonical. The list implies a number of twenty-four books. Though these lists are not Christian, every history of the development of the canon requires analysis and synthesis of these sources.

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21

Translation of the Treatise Chagigah from the Babylonian Talmud. Creative Media Partners, LLC, 2022.

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22

The epic of Gilgamesh. Noah, 2009.

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23

Streane, A. W. A Translation of the Treatise Chagigah from the Babylonian Talmud. Kessinger Publishing, 2006.

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24

Streane, A. W. A Translation Of The Treatise Chagigah From The Babylonian Talmud. Kessinger Publishing, LLC, 2007.

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25

English, Talmud Hagigah. Hagigah. a Translation of the Treatise Chagigah from the Babylonian Talmud. Creative Media Partners, LLC, 2023.

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26

Narratives on Translation Across Eurasia and Africa : From Babylonia to Colonial India. Brepols Publishers, 2022.

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27

Meyers, Carol L., et Eric M. Meyers. Haggai, Zechariah 1-8. Yale University Press, 1987. http://dx.doi.org/10.5040/9780300261608.

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Haggai and Zechariah 1-8 - Volume 25B in the acclaimed Anchor Yale Bible part of the Scripture known as the Minor Prophets - were written during a critical period in Israel's history, the momentous return of the Jews from Babylonian exile. Following the conquest of Babylon by the Persian Empire, the Israelites sought to reestablish their ethnic and religious legacy in Judah. This was a time of profound turmoil and uncertainty, and Haggai and Zechariah provided a crucial measure of support and inspiration. They rallied Israel's energies and exhorted their fellow countrymen to heed the word of God. under their guidance the Jews restored the Temple at Jerusalem, which had been destroyed by the armies of Nebuchadnezzar. Together the two prophets guided Israel through an important transitional epoch and reconciled the influences of Persia's dominion with the sacred traditions of the Hebrew people. In this illuminating new translation and commentary, Carol and Eric Meyers consider the Book of Haggai and the first eight chapters of the Book of Zechariah in a linguistic, social, and historical context. They underscore the literary artistry, the political acumen, and the prophetic authority of these fascination volumes that proved so vital to the survival of Israel and the preservation of the Jewish faith.

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28

Cogan, Mordechai, et Hayim Tadmor. II Kings. Yale University Press, 1988. http://dx.doi.org/10.5040/9780300262056.

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II Kings (Volume 11 in the acclaimed Anchor Bible) is the chronicle of the raging conflicts that tore the United Kingdom of Israel apart, creating the rival nations of Israel to the north and Judah to the south. It tells of the time of the great prophecies of Elijah and Elisha, and of the legendary conquerors of not only the Jews, but the whole of the Middle East--Sennacherib, Hazael, Tiglath-pileser III, Nebuchadnezzar, and Shalmaneser. The book of II Kings was written with a dual purpose. It provided a chronological history of the divided kingdoms of Israel, from the time of division, through the destruction of the city of Jerusalem, and the final exile of the Jews into Babylonia. It also served as a reminder to all Israelite monarchs that their loyalty to the God of Israel, as worshipped in Jerusalem, determined the course of history. In his telling of the story, the book's author emphasized to his contemporaries and future generations that in order to avert the calamities that befell the Chosen People (their conquest by nonbelievers, the destruction of Jerusalem, and their ignominious exile), they would have to avoid a repetition of the misdeeds of the past. If they remained loyal to their God, their God would remain loyal to them. Complete with maps, charts, photographs, and extra-biblical documentation, II Kings presents an important and illuminating new translation which explores a tumultuous epoch of change that forever affected theological and world history.

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29

Cogan, Mordechai, et Hayim Tadmor. II Kings. Yale University Press, 1988. http://dx.doi.org/10.5040/9780300262056.

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II Kings (Volume 11 in the acclaimed Anchor Bible) is the chronicle of the raging conflicts that tore the United Kingdom of Israel apart, creating the rival nations of Israel to the north and Judah to the south. It tells of the time of the great prophecies of Elijah and Elisha, and of the legendary conquerors of not only the Jews, but the whole of the Middle East--Sennacherib, Hazael, Tiglath-pileser III, Nebuchadnezzar, and Shalmaneser. The book of II Kings was written with a dual purpose. It provided a chronological history of the divided kingdoms of Israel, from the time of division, through the destruction of the city of Jerusalem, and the final exile of the Jews into Babylonia. It also served as a reminder to all Israelite monarchs that their loyalty to the God of Israel, as worshipped in Jerusalem, determined the course of history. In his telling of the story, the book's author emphasized to his contemporaries and future generations that in order to avert the calamities that befell the Chosen People (their conquest by nonbelievers, the destruction of Jerusalem, and their ignominious exile), they would have to avoid a repetition of the misdeeds of the past. If they remained loyal to their God, their God would remain loyal to them. Complete with maps, charts, photographs, and extra-biblical documentation, II Kings presents an important and illuminating new translation which explores a tumultuous epoch of change that forever affected theological and world history.

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