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Towards a Typology for the Targum Sheni of Esther
Aramaic Studies Aramaic Studies 9.1 (2011) 47–63 www.brill.nl/arst Targum a Misnomer for Midrash? Towards a Typology for the Targum Sheni of Esther Robert Hayward University of Durham The title of this paper evokes the well known description which Alexander Sperber applied to Targum Sheni of Esther in his 1968 publication The Bible in Aramaic IVA.1 Pointing out that he had made no attempt to produce a critical edition of Targum Sheni, or of any other Targum included in that volume, Sperber remarked: ‘The reason for it is obvious: these texts are not Targum- texts but Midrash-texts in the disguise of Targum’.2 Roger le Déaut points out that the categorising of Targum Sheni as more Midrash than Targum is found already in the work of Leopold Zunz; and this position has had many advocates since Zunz’s time.3 This state of affairs may, perhaps, be reflected in earlier sources: Tosafot at b. Hag. 11a speak of this Aramaic text as 1) See A. Sperber, The Bible in Aramaic,IVA.The Hagiographa Transition from Translation to Midrash (Leiden: Brill, 1968). This title, which is printed on the English side of the book’s cover, summarizes some key aspects of Sperber’s approach to the texts included in the volume, namely, Targumim of Chronicles, Ruth, Canticles, Lamentations, Ecclesiastes, and Esther. 2) See Sperber, The Bible in Aramaic IVA, p. viii. 3) See R. le Déaut, Introduction à la Littérature Targumique Première Partie (Rome: Pontifical Biblical Institute, 1988), p. 141,note5, citing Zunz, Die gottesdienstlichen Vorträge der Juden, (Frankfurt am Main, 2nd edn., 1892), p. -
Jewish Intertestamental and Early Rabbinic Literature: an Annotated Bibliographic Resource Updated Again (Part 2)
JETS 63.4 (2020): 789–843 JEWISH INTERTESTAMENTAL AND EARLY RABBINIC LITERATURE: AN ANNOTATED BIBLIOGRAPHIC RESOURCE UPDATED AGAIN (PART 2) DAVID W. CHAPMAN AND ANDREAS J. KÖSTENBERGER* Part 1 of this annotated bibliography appeared in the previous issue of JETS (see that issue for an introduction to this resource). This again is the overall struc- ture: Part 1: 1. General Reference Tools; 2. Old Testament Versions; 3. Apocrypha; 4. Pseudepigrapha; Part 2: 5. Dead Sea Scrolls; 6. Individual Authors (Philo, Jose- phus, Pseudo-Philo, Fragmentary Works); 7. Rabbinic Literature; 8. Other Early Works from the Rabbinic Period; 9. Addenda to Part 1. 5. DEAD SEA SCROLLS While the Dead Sea Scrolls are generally associated with Qumran, properly they also cover discoveries from approximately a dozen other sites in the desert wilderness surrounding the Dead Sea, such as those at Naal ever, Murabbaat, and Masada. The approximately 930 MSS from Qumran were penned from the 3rd c. BC through the 1st c. AD. The Masada texts include Jewish scrolls from the time leading up to the Roman conquest (AD 73) and subsequent Roman documents. The finds at Naal ever and Murabbaat include documents from the time of the Bar Kokhba revolt (AD 132–135). Other Bar Kokhba era documents are known from Ketef Jericho, Wadi Sdeir, Naal Mishmar, and Naal eelim (see DJD 38). For a full accounting, see the lists by Tov under “Bibliography” below. The non- literary documentary papyri (e.g. wills, deeds of sale, marriage documents, etc.) are not covered below. Recent archaeological efforts seeking further scrolls from sur- rounding caves (esp. -
The Seder Olam
January 1997 Frank W. Nelte THE SEDER OLAM PART 1 GENERAL INFORMATION ABOUT THE SEDER OLAM In an attempt to support the use of the Jewish calendar, appeals have been made to the Jewish historic document known as "The Seder Olam". The Hebrew word "seder" means "order, arrangement". It is used only once in the Bible, in the plural, in Job 10:22 where it is translated as "order". The Hebrew word "olam" is used 439 times in the O.T. and translated in the KJV as "ever" 272 times, as "everlasting" 63 times, as "old" 22 times, as "evermore" 15 times, as "world" 4 times, etc.. In Gesenius' Hebrew-Chaldee Lexicon to the Old Testament "olam" is defined as: "what is hidden, specially hidden in time, long, the beginning or end of which is either uncertain or else not defined, eternity, perpetuity", etc.. Gesenius continues to point out that "olam" is used to refer to ... "the world, from the Chaldee and RABBINIC usage, like the Greek word 'aion'". So the rabbinic expression "Seder Olam" basically means "THE ORDER OF THE WORLD". There are TWO midrashic chronological works known as "Seder Olam". They are known as "Seder Olam Rabbah" ("The Great Seder Olam") and as "Seder Olam Zuta" ("The Small Seder Olam"). The Seder Olam Rabbah is the earlier one (2nd century A.D.) and the one on which the later Seder Olam Zuta (6th to 8th century A.D.) is based. One more word we need to clarify is the word "Midrash", so we know what is meant by a "midrashic work". -
אוסף מרמורשטיין the Marmorstein Collection
אוסף מרמורשטיין The Marmorstein Collection Brad Sabin Hill THE JOHN RYLANDS LIBRARY UNIVERSITY OF MANCHESTER Manchester 2017 1 The Marmorstein Collection CONTENTS Acknowledgements Note on Bibliographic Citations I. Preface: Hebraica and Judaica in the Rylands -Hebrew and Samaritan Manuscripts: Crawford, Gaster -Printed Books: Spencer Incunabula; Abramsky Haskalah Collection; Teltscher Collection; Miscellaneous Collections; Marmorstein Collection II. Dr Arthur Marmorstein and His Library -Life and Writings of a Scholar and Bibliographer -A Rabbinic Literary Family: Antecedents and Relations -Marmorstein’s Library III. Hebraica -Literary Periods and Subjects -History of Hebrew Printing -Hebrew Printed Books in the Marmorstein Collection --16th century --17th century --18th century --19th century --20th century -Art of the Hebrew Book -Jewish Languages (Aramaic, Judeo-Arabic, Yiddish, Others) IV. Non-Hebraica -Greek and Latin -German -Anglo-Judaica -Hungarian -French and Italian -Other Languages 2 V. Genres and Subjects Hebraica and Judaica -Bible, Commentaries, Homiletics -Mishnah, Talmud, Midrash, Rabbinic Literature -Responsa -Law Codes and Custumals -Philosophy and Ethics -Kabbalah and Mysticism -Liturgy and Liturgical Poetry -Sephardic, Oriental, Non-Ashkenazic Literature -Sects, Branches, Movements -Sex, Marital Laws, Women -History and Geography -Belles-Lettres -Sciences, Mathematics, Medicine -Philology and Lexicography -Christian Hebraism -Jewish-Christian and Jewish-Muslim Relations -Jewish and non-Jewish Intercultural Influences -
BIBLICAL GENEALOGIES Adam → Seth
BIBLICAL GENEALOGIES Adam → Seth → Enosh → Kenan → Mahalalel → Jared→ Enoch → Methuselah → Lamech → Noah (70 descendants to repopulate the earth after the flood – Gen. 10: 1- 32; 1 Chr. 1: 1-27; sons, grandsons, great grandsons): 1 2 The sons of Kenaz (1 Chr. 1: 36) joined the Jews by the tribe of Judah. His descendant was Jephunneh the Kenizzite, who begot Caleb (Num. 32: 12; Josh. 14: 6; 14; 1 Chr. 4: 13-15). Amalek was the father of the Amalekites. Descendants of Jacob (Gen. 46: 26-27) who came to Egypt: • From Reuben: Hanoch, Pallu, Hezron and Carmi. • From Simeon: Jemuel, Jamin, Ohad, Jakin, Zohar and Shaul (son of a Canaanite woman). • From Levi: Gershon, Kohath and Merari. • From Judah: Er ( in Canaan), Onan ( in Canaan), Shelah, Perez and Zerah; From Perez: Hezron and Hamul. • From Issachar: Tola, Puah (or Puvah, Masoretic text), Jashub (or Iob, Masoretic text) and Shimron. • From Zebulun: Sered, Elon and Jahleel. • Dinah (they were all sons of Leah , who had died in Canaan – Gen. 49: 31); total of 33 people (including Jacob). • From Gad: Zephon (Septuagint and Samaritan Pentateuch or Ziphion in Masoretic text), Haggi, Shuni, Ezbom, Eri, Arodi and Areli • From Asher: Imnah, Ishvah, Ishvi, Beriah and Serah (their sister). Beriah begat Heber and Malkiel (they were all sons of Zilpah , Leah’s maidservant); total of 16 people. • From Joseph: Manasseh and Ephraim. • From Benjamin: Bela, Beker, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim and Ard. They were all sons of Rachel , who had already died in Canaan – Gen. 35: 19), a total of 14 people. -
The Covenanters of Damascus; a Hitherto Unknown Jewish Sect by George Foot Moore
The Project Gutenberg EBook of The Covenanters of Damascus; A Hitherto Unknown Jewish Sect by George Foot Moore This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at http://www.gutenberg.org/license Title: The Covenanters of Damascus; A Hitherto Unknown Jewish Sect Author: George Foot Moore Release Date: April 12, 2010 [Ebook 31960] Language: English ***START OF THE PROJECT GUTENBERG EBOOK THE COVENANTERS OF DAMASCUS; A HITHERTO UNKNOWN JEWISH SECT*** The Covenanters of Damascus; A Hitherto Unknown Jewish Sect George Foot Moore Harvard University Harvard Theological Review Vol. 4, No. 3 July, 1911 Contents The Covenanters Of Damascus; A Hitherto Unknown Jewish Sect . .2 Footnotes . 59 [330] The Covenanters Of Damascus; A Hitherto Unknown Jewish Sect Among the Hebrew manuscripts recovered in 1896 from the Genizah of an old synagogue at Fostat, near Cairo, and now in the Cambridge University Library, England, were found eight leaves of a Hebrew manuscript which proved to be fragments of a book containing the teaching of a peculiar Jewish sect; a single leaf of a second manuscript, in part parallel to the first, in part supplementing it, was also discovered. These texts Professor Schechter has now published, with a translation and commentary, in the first volume of his Documents of Jewish Sectaries.1 The longer and older of the manuscripts (A) is, in the opinion of the editor, probably of the tenth century; the other (B), of the eleventh or twelfth. -
'How Shall We Kill Him? by Sword, Fire Or Lions?': the Aramaic Targum And
HTS Teologiese Studies/Theological Studies ISSN: (Online) 2072-8050, (Print) 0259-9422 Page 1 of 11 Original Research ‘How shall we kill him? By sword, fire or lions?’: The Aramaic Targum and the Midrashic narrative on Haman’s gallows Author: The Midrashic literature and biblical translations focus majorly on the verses that describe the 1 Abraham O. Shemesh gathering in Haman’s house and the preparing of the gallows for Mordechai the Jew (Es 5:14). Affiliation: The goal of this study is to discuss the narrative shaped by the Targum and Midrashic sources 1Department of Israel and to examine both the realistic domain concerning methods of punishment that were Heritage, Faculty of Social suggested and the theological–educational meaning of the punishment and the type of tree Sciences and Humanities, chosen. Targum Rishon develops the contents of the conversation in Haman’s house as to how Ariel University, Ariel, Israel Mordechai should be executed. While according to the text, the suggestion to hang Mordechai Corresponding author: appears to have been the only method agreed upon by all those present at the meeting, Targum Abraham Shemesh, Rishon includes several forms of killing and torture that were proposed and considered. While [email protected] Targum Rishon presents the theological meaning of the choice to kill Mordechai specifically by Dates: hanging him from a gallows, a Midrash aggadah attempts to clarify the species of the tree used Received: 07 Oct. 2019 to prepare Mordechai’s gallows and comes to the surprising conclusion that it was a type of Accepted: 25 Mar. -
External Sources: Mishna 1:2 Gavriel Z
TRACTATE AVOT EXTERNAL SOURCES: MISHNA 1:2 GAVRIEL Z. BELLINO תלמוד בבלי מסכת יומא דף סט/א B. TALMUD TRACTATE YOMA 69A בעשרים וחמשה ]בטבת[ יום הר גרזים ]הוא[ דלא The twenty-fifth of Tebeth is the day of Mount Gerizim, on למספד יום שבקשו כותיים את בית אלהינו which no mourning is permitted. It is the day on which the Cutheans demanded the House of our God from Alexander מאלכסנדרוס מוקדון להחריבו ונתנו להם באו the Macedonian so as to destroy it, and he had given them והודיעו את שמעון הצדיק מה עשה לבש בגדי the permission, whereupon some people came and כהונה ונתעטף בבגדי כהונה ומיקירי ישראל עמו informed Simeon the Just. What did the latter do? He put ואבוקות של אור בידיהן וכל הלילה הללו הולכים on his priestly garments, robed himself in priestly מצד זה והללו הולכים מצד זה עד שעלה עמוד garments, some of the noblemen of Israel went with him carrying fiery torches in their hands, they walked all the השחר כיון שעלה עמוד השחר אמר להם מי הללו night, some walking on one side and others on the other אמרו לו יהודים שמרדו בך כיון שהגיע לאנטיפטרס side, until the dawn rose. When the dawn rose he זרחה חמה ופגעו זה בזה כיון שראה לשמעון ?[Alexander] said to them: Who are these [the Samaritans] הצדיק ירד ממרכבתו והשתחוה לפניו אמרו לו מלך They answered: The Jews who rebelled against you. As he גדול כמותך ישתחוה ליהודי זה אמר להם דמות .reached Antipatris, the sun having shone forth, they met When he saw Simeon the Just, he descended from his דיוקנו של זה מנצחת לפני בבית מלחמתי אמר carriage and bowed down before him. -
The Book of Esther Cambridge University Press Ware House
'!'HE CAMBRIDGE BIBLE FOR SCHOOLS AND COLLEGES GENERAL EDITOR FOR THE OLD TESTAMENT: A. F. KIRKPATRICK, D.D. DEAN OF ELY THE BOOK OF ESTHER CAMBRIDGE UNIVERSITY PRESS WARE HOUSE, c. F. CLAY, MANAGER. U.onl:lon: FETTER LANE, E.C. 4illasgabJ: 50, WELLINGTON STREET. l.eip)ig: F. A BROCKHAUS, j4cb; liort.: G. P. PUTNAM'S SONS. Jilomua~ anb Qt:alcutta: MACMILLAN AND CO., Lw. [All Rights reserwd] THE BOOK OF ESTHER With Introduction and Notes by THE REY. A. w. STREANE, D.D. Fellow of Corpus Christi College, Cambridge CAMBRIDGE: at the University Press r907 Qt11mbtibgt: PRINTED BY JOHN CLAY, M.A. AT THE UNIVERSITY PRESS. PREFACE BY THE GENERAL EDITOR FOR THE OLD TESTAMENT. THE present General Editor for the Old Testament in the Cambridge Bible for Schools and Colleges desires to say that, in accordance with the policy of his predecessor the Bishop of Worcester, he does not hold himself responsible for the particular interpreta tions adopted or for the opinions expressed by the editors of the several Books, nor has he endeavoured to bring them into agreement with one another. It is inevitable that there should be differences of opinion in regard to many questions of criticism and interpretation, and it seems best that these differences should find free expression in different volumes. He has endeavoured to secure, as far as possible, that the general scope and character of the series should be observed, and that views which have ·a reasonable claim to consideration should not be ignored, but he has felt it best that the final responsibility should, in general, rest with the individual contributors. -
Ministério Seara Ágape Ensino Bíblico Evangélico
1 Ministério Seara Ágape Ensino Bíblico Evangélico https://www.searaagape.com.br/levitas_sacerdociolevitico.html BIBLICAL TOPICS FOR STUDY ––– LEVITES AND LEVITICAL PRIESTHOOPRIESTHOODDDD Author: Pastor Tânia Cristina Giachetti Levi was one of the twelve sons of the patriarch Jacob, and his descendants were separated from all their brethren to serve God as priests, especially the sons of Aaron. Levi begot Gershon, Kohath and Merari. Kohath begot Amram, and Izhar, and Hebron, and Uzziel. From the lineage of Amram, through Eleazar and Ithamar, the Lord separated the high priests. 2 Descendants of Levi [1 Chr. 6: 16-30; 31-48; 1 Chr. 15: 17-19; 1 Chr. 23: 1-32 (musicians of David *)]: 1) Gershon: Libni → generated offspring Shimei → generations → Berekiah → Asaph * 2) Kohath: Amram, Izhar, Uzziel, Hebron. Heman * is a descendant of Izhar. 3) Merari: Mahli → generated offspring Mushi → Mahli → generations → Ethan * (Jeduthun): 1 Chr. 15: 19; 1 Chr. 25: 1; 3. So, we can understand that the Levites were priests who served the Lord, but only those of the lineage of Amram, more specifically of Aaron, were fit to be high priests, for God Himself established to be so, when He spoke with Moses on Mount Sinai. One of the descendants of Eleazar (son of Aaron) gave his name to the eighth family (the family of Abijah) among the twenty-four divisions of the priests (1 Chr. 24: 10), of which Zechariah (Lk 1: 5), the father of John the Baptist, was part. High priests (1 Chr. 6: 1-15; 49-53): Aaron → Eleazar → Phinehas → Abishua → Bukki → Uzzi → Zerahiah → Meraioth → Amariah → Ahitub → Zadok (in the time of David) → Ahimaaz → Azariah → Johanan → Azariah (in the time of Solomon) → Amariah → Ahitub → Zadok → Shallum → Hilkiah → Azariah (2 Chr. -
THE CATHOLIC UNIVERSITY of AMERICA Targum Song of Songs
THE CATHOLIC UNIVERSITY OF AMERICA Targum Song of Songs: Language and Lexicon A DISSERTATION Submitted to the Faculty of the Department of Semitic and Egyptian Languages and Literatures School of Arts and Sciences Of The Catholic University of America In Partial Fulfillment of the Requirements For the Degree Doctor of Philosophy © Copyright All Rights Reserved By Andrew W. Litke Washington, D.C. 2016 Targum Song of Songs: Language and Lexicon Andrew W. Litke, Ph.D. Director: Edward M. Cook, Ph.D. Targum Song of Songs (TgSong) contains linguistic features from “literary” Aramaic as found in Targum Onqelos and Targum Jonathan, western Aramaic, eastern Aramaic, Biblical Aramaic, and Syriac. A similar mixing of linguistic features is evident in other targumim, and their language is collectively termed Late Jewish Literary Aramaic (LJLA). Though several of these LJLA texts have been linguistically analyzed, one text that has not received such an analysis is TgSong. Since TgSong expands well beyond the underlying Hebrew, it provides an excellent example from which to analyze distinct linguistic features. This dissertation approaches TgSong in two ways. First, it is a descriptive grammar and includes standard grammatical categories: phonology and orthography, morphology, syntax, and lexical stock. Second, in order to determine how the language is mixed and where the language of TgSong fits into the spectrum of Aramaic dialects, each grammatical feature and lexical item is compared to the other pre-modern Aramaic dialects. This dissertation shows first, that the mixing of linguistic features in TgSong is not haphazard. Individual linguistic features are largely consistent in the text, regardless of their dialectal classification. -
Reading the First Century
Wissenschaftliche Untersuchungen zum Neuen Testament Herausgeber / Editor Jörg Frey (Zürich) Mitherausgeber / Associate Editors Friedrich Avemarie † (Marburg) Markus Bockmuehl (Oxford) James A. Kelhoffer (Uppsala) Hans-Josef Klauck (Chicago, IL) Tobias Nicklas (Regensburg) 300 Daniel R. Schwartz Reading the First Century On Reading Josephus and Studying Jewish History of the First Century Mohr Siebeck Daniel R. Schwartz, born 1952; 1980 PhD, the Hebrew University of Jerusalem; since 1995 Professor of Jewish History at the Hebrew University of Jerusalem. ISBN 978-3-16-152187-4 ISSN 0512-1604 (Wissenschaftliche Untersuchungen zum Neuen Testament) Die Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliogra- phie; detailed bibliographic data is available on the Internet at http://dnb.dnb.de. © 2013 by Mohr Siebeck, Tübingen, Germany. www.mohr.de This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher’s written permission. This applies particularly to reproductions, translations, microfilms and storage and processing in electronic systems. The book was typeset by Martin Fischer in Tübingen, printed by Gulde-Druck in Tübin- gen on non-aging paper and bound by Buchbinderei Spinner in Ottersweier. Printed in Germany. Arnaldo Dante Momigliano (1908–1987) In Memoriam Preface The movement toward reading Josephus through, and not merely reading through Josephus to external realities, now pro- vides the dominant agenda.1 The historian is not an interpreter of sources, although interpret he does. Rath- er, he is an interpreter of the reality of which the sources are indicative signs, or fragments.2 The title of this volume, “Reading the First Century,” is deliberately para- doxical, for what we in fact read are texts, not a period of time.