Memra, Shekinah, and Yeqara

Total Page:16

File Type:pdf, Size:1020Kb

Memra, Shekinah, and Yeqara Copyright © 2015 Adam Joseph Howell All rights reserved. The Southern Baptist Theological Seminary has the right to reproduce and disseminate this document in any form by any means for purposes chosen by the Seminary, including, without limitation, preservation or instruction FINDING CHRIST IN THE OLD TESTAMENT THROUGH THE ARAMAIC MEMRA, SHEKINAH, AND YEQARA OF THE TARGUMS __________________ A Dissertation Presented to the Faculty of The Southern Baptist Theological Seminary __________________ In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy __________________ by Adam Joseph Howell May 2015 APPROVAL SHEET FINDING CHRIST IN THE OLD TESTAMENT THROUGH THE ARAMAIC MEMRA, SHEKINAH, AND YEQARA OF THE TARGUMS Adam Joseph Howell Read and Approved by: __________________________________________ Russell T. Fuller (Chair) __________________________________________ Terry J. Betts __________________________________________ William F. Cook III Date______________________________ To Liz, my co-heir of the grace of life, my Beloved TABLE OF CONTENTS Page LIST OF ABBREVIATIONS ........................................................................................ viii PREFACE ...................................................................................................................... xii Chapter 1. INTRODUCTION ............................................................................................ 1 Thesis ............................................................................................................ 4 Methodology ................................................................................................. 4 Historical Background .................................................................................. 5 Conclusion .................................................................................................... 35 2. THE MEANING OF MEMRA, SHEKINAH, AND YEQARA AND THEIR THEOLOGICAL USE IN THE NEW TESTAMENT ......................................................................................... 37 Introduction ................................................................................................... 37 Memra, Shekinah, and Yeqara: Meaning and Old Testament Theological Significance .............................................. 38 38 .................................................................................... (מימרא) Memra 41 .................................................. (יקרא) and Yeqara (שכינה) Shekinah Apostolic Use of Terms Similar to Memra, Shekinah, and Yeqara .............. 45 The Memra and Yeqara in John’s Prologue ......................................... 46 The Shekinah and Yeqara in John 1:14 ................................................ 49 The Memra in Revelation 19:13 ........................................................... 51 The Yeqara in John 12:41 ...................................................................... 58 The Yeqara in 2 Corinthians 4:4, 6 ....................................................... 59 The Yeqara in Hebrews 1:3 .................................................................. 60 Shekinah in the New Testament ........................................................... 61 iv Chapter Page The Targumic Concepts of Memra, Shekinah, and Yeqara Corresponding to the Offices and Roles of Jesus ................................. 63 Divine Agency ...................................................................................... 64 Divine Manifestation ............................................................................ 74 Conclusion .................................................................................................... 84 3. FINDING CHRIST IN THE OLD TESTAMENT THROUGH THE ARAMAIC MEMRA ............................................................. 86 Occurrences of Memra That Certainly Refer to Christ ................................. 87 Targum Pseudo-Jonathan Numbers 21:8–9: God’s Agent as the Object of Faith .............................................. 87 Targum Neofiti Exodus 29:45: God’s Agent as Savior .................................................................. 91 Targum Isaiah 8:14: God’s Agent as a Stumbling Block .............................................. 95 Targum 2 Chronicles 7:12: God’s Manifestation and Mediating Intercessor .......................... 98 Targum Pseudo-Jonathan Deuteronomy 32:39: God’s manifest Agent as Redeemer and Giver of Life ............... 100 Targum Pseudo-Jonathan Deuteronomy 32:43: God’s Agent in Atonement .......................................................... 104 Targum Neofiti Deuteronomy 26:17–18: God’s Agent as King ................................................................... 107 Occurrences of Memra That Probably Refer to Christ ................................ 110 Targum Onqelos Genesis 3:8: God’s Manifestation .................................................................... 111 Targum Onqelos Exodus 32:13: God’s Agent is Closely Connected to the Covenants .................. 112 Targum Neofiti Genesis 26:5: Obedience to God’s Agent .......................................................... 114 Targum Psalms 19:3: Creation Speaks of God’s Agent .................................................. 116 Occurrences of Memra That Do Not Refer to Christ ................................... 118 v Chapter Page Targum 1 Samuel 15:1: “Word” as a Command ................................................................ 118 Targum Pseudo-Jonathan Deuteronomy 17:10–11: “Word” of the Torah .................................................................... 119 Targum Joshua 1:18: “Word” of a Human ..................................................................... 121 Targum Neofiti Exodus 34:27: The “Utterance” of the Covenant Law ......................................... 123 Targum Qoheleth 6:3: “Word” as Inner Deliberation ...................................................... 124 Targum Isaiah 40:10: Reward for Those Who Do His “Word” ...................................... 125 Conclusion .................................................................................................... 127 4. FINDING CHRIST IN THE OLD TESTAMENT THROUGH THE ARAMAIC SHEKINAH AND YEQARA .......................................................... 128 Occurrences of Shekinah and Yeqara As a Manifestation of God ............... 131 Targum Psalms 36:10[9]: Manifestation as Light .................................................................. 131 Targum Onqelos Exodus 20:21[24]: Manifestation Requires Worship .................................................. 133 Targum Pseudo-Jonathan Deuteronomy 12:5: Manifestation in the Promised Land ............................................ 135 Targum Neofiti Exodus 40:34: Manifestation in the Tabernacle ................................................... 136 Targum Neofiti Deuteronomy 6:15–16: Israel Grumbled Against God’s Manifestation ............................ 138 Targum Zechariah 2:14–15: Manifestation as Eternal Presence ................................................ 141 Targum Neofiti Genesis 17:22: Manifestation as God’s Messenger .............................................. 143 Targum Isaiah 40:5: Manifestation of God’s Presence ................................................. 144 Targum Isaiah 12:6: Manifestation of the Holy One of God ......................................... 145 vi Page Targum Onqelos Deuteronomy 3:24: Divine Presence in Heaven .......................................................... 147 Occurrences of Shekinah and Yeqara Referring to God’s Manifestation with Agency ................................................................... 149 Targum Neofiti Deuteronomy 23:15: Manifestation as Savior ................................................................ 150 Targum 1 Kings 22:19: Manifestation as King .................................................................. 153 Targum Pseudo-Jonathan Deuteronomy 20:4: Manifestation as Warrior and Redeemer ...................................... 154 Targum Neofiti Numbers 11:25: Agent to Distribute the Holy Spirit .............................................. 156 Targum Isaiah 30:20: Manifestation as Teacher ............................................................. 157 Examples of Yeqara as a Literal Translation That Do Not Refer to Christ ......................................................................... 159 Targum Onqelos Exodus 34:35: The “Glory” of Moses’ Face ....................................................... 159 Targum Isaiah 11:10: The “Glory” of the Messianic Dwelling Place ............................ 160 Conclusion .................................................................................................... 161 5. CONCLUSION ................................................................................................ 163 Appendix CATEGORIZATION OF MEMRA AS JESUS, NOT JESUS, AND PROBABLY JESUS ............................................................................................. 168 BIBLIOGRAPHY .......................................................................................................... 178 vii LIST OF ABBREVIATIONS General BDB Francis Brown, S. R. Driver, Charles Briggs, Edward Robinson, and Wilhelm Gesenius, eds. Hebrew and English Lexicon of the Old Testament, With an Appendix Containing Biblical Aramaic Oxford: Clarendon Press, 1952. GCK E. Kautzsch, ed. Gesenius’ Hebrew Grammar. Translated by A. E. Cowley. Mineola, NY: Dover Publications, Inc., 2006. JM Joüon,
Recommended publications
  • Cultural and Stylistic Traits in the Language of Two Hebrew Versions of the New Testament
    Cultural and Stylistic Traits In the Language Of Two Hebrew Versions Of the New Testament Herti Dixon 550207-2944 Uppsala University Department of Linguistics and Philology Spring Semester 2018 Supervisor: Mats Eskhult CONTENT Abbreviations, and Names 3 ABSTRACT 4 1 INTRODUCTION 5 2 METHODS 9 3 SALKINSON VERSUS DELITZSCH 11 4 A CONTROVERSIAL GOSPEL 13 Comparisons and Word Studies 5 DUST 18 6 THE WORD 20 7 KNOWING 24 8 THINKING BY HEART 28 9 FROM THE HEAD 31 10 NOMEN EST OMEN 34 11 TIME AND AGAIN 37 12 TIME WITHOUT VERBS 41 13 FROM THE CONCRETE TO THE ABSTRACT 44 RÉSUMÉ AND CONCLUSION 48 Bibliography 51 2 Abbreviations, and Names Targum The translation into Modern Hebrew Salkinson The translation into Biblical Hebrew ModH Modern Hebrew BH Biblical Hebrew NT The New Testament Tanakh The Old Testament Besorâ Here: the Besorâ Al-Pi Yoḥanan, the Gospel of John All biblical names… … will be given in Hebrew – Jesus as Yeshua, John as Yoḥanan, Peter as Kepha, Mary as Miriam etcetera 3 ABSTRACT This study presents a comparison of the language features of two different Hebrew translations of the New Testament. The focus lies primarily on the cultural concepts communicated by the wordings and the stylistics employed, and secondarily on their interpretation by investigating parallel applications in the Tanakhic writings. By discussing parallels in the language cultures of the Tanakh and the New Testament translations the thesis aims at shedding light on the cultural affinity between the Tanakh and the New Testament. The question this thesis will try to assess is if Hebrew versions of the New Testament, despite being mere translations, demonstrate language characteristics verifying such an affinity.
    [Show full text]
  • Philippians 4 1
    Ted Kirnabuer Philippians 4 1 Philippians 4 Stand firm 4:1 4:1 Therefore, my brothers, you whom I love and long for, my joy and crown, that is how you should stand firm in the Lord, dear friends! Since believers belong to the “state” of heaven (3:20), and due to the fact that Christ is coming and we will receive glorified bodies (3:21), we should stand firm. In great affection Paul says that the church in Philippi is his source of joy. They are also his crown. The crown Paul is speaking of was a laurel wreath worn on the head or a garland placed on the shoulders of the winner of a race in a Roman sporting event. The church is Paul’s crown even now. They are a demonstration that Paul had not run in vain. In the face of opposition to the gospel, Paul encourages them to stay steadfast as a soldier would in battle and to resist the onslaught of the enemy. Be united 4:2-3 4:2 I plead with Euodia and I plead with Syntyche to agree with each other in the Lord. 4:3 Yes, and I ask you, loyal yokefellow, help these women who have contended at my side in the cause of the gospel, along with Clement and the rest of my fellow workers, whose names are in the book of life. Even though Paul had reason to rejoice, his joy is mixed with concern over two women in the church – Euodia and Syntyche. Both were Christians, for Paul says that their names were written in the book of life.
    [Show full text]
  • PHILLIPPIANS – Study Guide – English Know Jesus More
    PHILLIPPIANS – Study Guide – English Know Jesus more intimately through experiencing? His power that is faithfully working in me (Phil. 1:6) His joy, even in the midst of suffering (Phil. 1:18-20) His humility that puts others first (Phil. 2:3-8) His all-surpassing worth and lordship over everything in my life (Phil. 3:7-8) His call to forget the past and press upward, closer to Him (Phil. 3:13-14) His peace that guards my heart and mind as I pray and let go of my anxiety (Phil. 4:6-7) His truth as I encounter what the world puts in my mind (Phil. 4:8) His contentment in the midst of uncertain situations (Phil. 4:11) His strength in me to do all things-anything and everything that comes my way (Phil. 4:13) His provision to meet all my needs (Phil. 4:19) 1 BIBLE STUDY GUIDE – Philippians 1 SESSION I DAY ONE – Scripture to be studied today: Acts 16 1. For the story of the Church in Philippi, read Acts 16. The church Paul established there was the first church in mainland Europe. Read Acts 16. a. How is Philippi described in Acts 16:12? b. In Acts 16 three people were affected by Paul and his ministry. Name each one and give a brief description of what happened in their lives. c. How do Paul and Silas’ actions in prison (Acts 16:25) exemplify the filling of the Spirit as described in Ephesians 5:18-20? 2. Because of the use of the first person “we” in Acts 16:10-12, it would appear that Luke, the writer of Acts, joined Paul when he went into Macedonia.
    [Show full text]
  • A Comparative Study of Jewish Commentaries and Patristic Literature on the Book of Ruth
    A COMPARATIVE STUDY OF JEWISH COMMENTARIES AND PATRISTIC LITERATURE ON THE BOOK OF RUTH by CHAN MAN KI A Dissertation submitted to the University of Pretoria for the degree of PHILOSOPHIAE DOCTOR Department of Old Testament Studies Faculty of Theology University of Pretoria South Africa Promoter: PIETER M. VENTER JANUARY, 2010 © University of Pretoria Summary Title : A comparative study of Jewish Commentaries and Patristic Literature on the Book of Ruth Researcher : Chan Man Ki Promoter : Pieter M. Venter, D.D. Department : Old Testament Studies Degree :Doctor of Philosophy This dissertation deals with two exegetical traditions, that of the early Jewish and the patristic schools. The research work for this project urges the need to analyze both Jewish and Patristic literature in which specific types of hermeneutics are found. The title of the thesis (“compared study of patristic and Jewish exegesis”) indicates the goal and the scope of this study. These two different hermeneutical approaches from a specific period of time will be compared with each other illustrated by their interpretation of the book of Ruth. The thesis discusses how the process of interpretation was affected by the interpreters’ society in which they lived. This work in turn shows the relationship between the cultural variants of the exegetes and the biblical interpretation. Both methodologies represented by Jewish and patristic exegesis were applicable and social relevant. They maintained the interest of community and fulfilled the need of their generation. Referring to early Jewish exegesis, the interpretations upheld the position of Ruth as a heir of the Davidic dynasty. They advocated the importance of Boaz’s and Ruth’s virtue as a good illustration of morality in Judaism.
    [Show full text]
  • BIBLICAL STUDIES – MINOR College
    BIBLICAL LITERATURE College ............................ Ministry Academic Award ............ Bachelor of Arts Credits Required ............ 125 semester credits Coordinator ..................... Kari Brodin The Biblical Literature major has at its center the belief that the Bible is the inspired word of God, the only foundation for our faith and practice. The major is therefore designed to lead the student into the proper understanding and exposition of the Bible. The major seeks to do this by giving the student a broad knowledge of the background, content, and meaning of the Bible, and by helping the student develop exegetical skills for continuing study and communication of the Bible. This major is designed for those preparing for vocational demonstrate knowledge of the content and background Christian ministry as well as other vocations, enabling of the Bible appropriate to the Bachelor’s degree; them to proclaim the gospel effectively in the church and apply appropriate methodologies for Bible study; in the world. It also provides a good foundation for those who are planning to pursue graduate studies. Students may interpret the Bible in accordance with generally develop their vocational interests by selection of a minor accepted hermeneutical principles; or electives of their choosing. discriminate between competing interpretations of In addition to achieving the general goals of the University Scripture; and and of the College of Ministry, completing this major understand and express sound biblical theology. results in the
    [Show full text]
  • Christological Hymn: the Leadership Paradox of Philippians 2:5-11
    CHRISTOLOGICAL HYMN: THE LEADERSHIP PARADOX OF PHILIPPIANS 2:5-11 DAVID R. GRAY A paradox occurs when a situation or condition challenges popular beliefs or conventions. Philippians 2:5-11 provides an example of a paradox relative to the traditional beliefs of leadership. A cross-disciplinary approach that integrates current social definitions and theories of leadership demonstrates that the Pauline model of leadership as propagated in Paul’s letters to the Philippians is a valid model for leadership study and application. Utilization of the principles of sacred textual analysis relative to socio-rhetorical criticism addresses application of organizational behavioral theories and extant leadership theories to Philippians 2:5-11. A paradox is a situation or condition that typically arises when conditions challenge popular beliefs or conventions. Philippians 2:5-11 provides an example of a paradox relative to the traditional beliefs of leadership, such as the great man theory or trait theory. Generally, the traditional view of a leader is an individual with power, who has substantial control over others.1 Early leadership models and theories, prior to the 1970s, concentrated on the behavioral styles associated with great leaders.2 For example, writers routinely use the characteristics of confident, iron-willed, determined, 1 Gary Yukl, Leadership in Organizations (Upper Saddle River, NJ: Prentice-Hall, Inc., 2002), 142. 2 Stephen Robbins, Organizational Behavior (Upper Saddle River, NJ: Prentice-Hall, Inc., 1998), 349. Journal of Biblical Perspectives in Leadership 2, no. 1 (Winter 2008), 3-18. © 2008 School of Global Leadership & Entrepreneurship, Regent University ISSN 1941-4692 Gray/JOURNAL OF BIBLICAL PERSPECTIVES IN LEADERSHIP 4 and decisive to describe Margaret Thatcher, the former prime minister of Great Britain and an acknowledged leader.3 In addition to the traits of determined and decisive, enthusiasm is another acknowledged leader trait.
    [Show full text]
  • 1 & 2 Thessalonians Through the Centuries Anthony C. Thiselton
    Through the Centuries 1 & 2 Thessalonians Anthony C. Thiselton A John Wiley & Sons, Ltd., Publication fffirs.inddfirs.indd iiiiii 99/4/2010/4/2010 77:24:01:24:01 AAMM bbindsub.inddindsub.indd 332020 99/4/2010/4/2010 77:23:44:23:44 AAMM Praise for 1 & 2 Thessalonians Through the Centuries “I can think of no person better qualified to write a reception-history commentary than Anthony Thiselton, because he knows what reception history means and how it plays out in interpretation. This commentary is a treasure trove of exegetical and theological insights gleaned from the vast and interesting array of those who not only have interpreted these important letters to the Thessalonians but have responded in prose and poetry to their major themes and ideas.” Stanley E. Porter, President and Dean, and Professor of New Testament, McMaster Divinity College, Hamilton, Ontario, Canada “With an uncanny grasp of the ‘afterlife’ of 1 and 2 Thessalonians, Anthony Thiselton demonstrates why it is crucial that we understand that we aren’t the first people to encounter these Pauline letters. For some it might have been enough simply to document centuries of encounter with these New Testament texts, but Thiselton takes us further, showing where the history of influence has been relatively stable and also where that history provokes our fresh reflection. Not surprisingly, with this foray into the emerging area of reception history, Anthony Thiselton has set a high bar for those who will follow.” Joel B. Green, Professor of New Testament Interpretation, Fuller Theological Seminary “This superb commentary deals with some of the earliest Christian writing we possess.
    [Show full text]
  • The Use of the Expressions 'Prophetic Spirit' and 'Holy Spirit' in the Targum
    Aramaic Studies Aramaic Studies 11 (2013) 167–186 brill.com/arst The Use of the Expressions ‘Prophetic Spirit’ and ‘Holy Spirit’ in the Targum and the Dating of the Targums Pere Casanellas University of Barcelona, Spain Abstract Among different expressions used by the targums to translate the Hebrew word meaning ‘spirit’,the terms ‘prophetic spirit’ and ‘Holy Spirit’ stand out. I will try to demonstrate (contra P. Schäfer, ‘Die Termini “Heiliger Geist” und “Geist der Prophetie” in den Targumim und das Verhältnis der Targumim zueinander’, VT 20 (1970), pp. 304–314) that both terms often have that both can have a similar relationship to ,( חור a basis in the Hebrew text (namely, the word prophecy and that the expression ‘Holy Spirit’ is as old as ‘prophetic spirit’ or even older. I will also outline the semantic contexts that underlie the use of one or other expression, which has nothing to do with the antiquity of either term. Keywords spirit of prophecy; Holy Spirit; Targum Jonathan; Targum Onqelos; Targum Neofiti; Frag- mentary Targum; Targum Pseudo-Jonathan; Palestinian targums; dating of the targums 1. Introduction ,in the Hebrew Bible is associated with God, that is to say ַהוּר When the word when the spirit comes from God, the targums often add a qualifier to this word, usually a positive one, although not always (for example, in Tg 1Kgs. 22.21–23 according to the targumist the lying spirit placed in the mouth of the prophets of King Ahab comes ‘from before the lord’). The main qualifiers of this kind .of might, mighty’ (Tg Jdg.
    [Show full text]
  • The Epistle of Paul the Apostle to the Philippians
    Philippians 1:1 1 Philippians 1:16 THE EPISTLE OF PAUL THE APOSTLE TO THE PHILIPPIANS 1 Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons: 2 Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ. 3 I thank my God upon every remembrance of you, 4 Always in every prayer of mine for you all making request with joy, 5 For your fellowship in the gospel from the first day until now; 6 Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ: 7 Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace. 8 For God is my record, how greatly I long after you all in the bowels of Jesus Christ. 9 And this I pray, that your love may abound yet more and more in knowledge and in all judgment; 10 That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ; 11 Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God. 12 But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel; 13 So that my bonds in Christ are manifest in all the palace, and in all other places; 14 And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear.
    [Show full text]
  • New Testament Letters Biblical Commands
    © 2013 Rev. Paul R. Schmidtbleicher, Th.M. Philippians Commands Page 1 New Testament Letters Biblical Commands Commands from Philippians 1. Philippians 1:27 The gift of eternal salvation demands that the believer conduct a lifestyle that is worthy and proper as a child of God. Phil 1:27 Only let your conduct be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of your affairs, that you stand fast in one spirit, with one mind striving together for the faith of the gospel, (NKJ) Salvation is the beginning point of the Christian Life where the Lord accepts us in the state He finds us, poor, sinful, and wretched. He expects us (commands us) to start with that salvation foundation and build the new man, one fashioned after the example of the Lord Himself as we "walk in Him." 2. Philippians 2:2 The believer is to fulfill both the mind of Christ and the mind of Apostle Paul in not being self-centered, but placing others above self. Phil 2:2 fulfill my joy by being like-minded, having the same love, being of one accord, of one mind. (NKJ) In context, the like mindedness that is in view is that of love and care of one another that esteems others above self. A secondary position is taken allowing the Lord to promote according to His Will, His pleasure, and His timing. This is what would bring joy to Paul as it speaks to a Christian maturity he is seeking in all under his ministry.
    [Show full text]
  • 2003 Mcmaster Resume
    STANLEY E. PORTER _____________________________________________________________________________________________ President and Dean of Theology, and Professor of New Testament Roy A. Hope Chair in Christian Worldview McMaster Divinity College 1280 Main Street West Hamilton, ON L8S 4K1, Canada (+1) 905-525-9140 ext. 23500 (assistant) (+1) 905-577-4782 (fax) [email protected] Session in Honor of Stanley E. Porter on His 60th Birthday, Biblical Greek Language and Linguistics Section, Society of Biblical Literature Annual Meeting, 21 November 2016 Festschrift: The Language and Literature of the New Testament: Essays in Honor of Stanley E. Porter’s 60th Birthday. Ed. Lois K. Fuller Dow, Craig A. Evans, and Andrew W. Pitts. Biblical Interpretation Series 150. Leiden: Brill, 2017 (appeared in 2016). xxvi + 821 pp. Education Ph.D. UNIVERSITY OF SHEFFIELD, Sheffield, UK, Departments of Biblical Studies and Linguistics, Faculty of Arts (9.83-7.87), May 1988. Thesis: ‘Verbal Aspect in the Greek of the New Testament, with Reference to Tense and Mood.’ Supervisors: Professor Dr. John W. Rogerson (Biblical Studies), Mr. Nigel J.C. Gotteri (Linguistics) and Dr. Anthony C. Thiselton (New Testament) M.A. Biblical Studies (New Testament), summa cum laude, TRINITY EVANGELICAL DIVINITY SCHOOL, Deerfield, IL, USA (9.80-6.82), June 1982. Thesis: ‘Reconciliation in Romans 5:1-11.’ Supervisors: Dr. Walter L. Liefeld and Dr. Grant R. Osborne M.A. English, CLAREMONT GRADUATE SCHOOL, Claremont, CA, USA (9.79-5.80), May 1980 Greek Study, TALBOT THEOLOGICAL SEMINARY, BIOLA UNIVERSITY, La Mirada, CA, USA, summer 1979 B.A. English, summa cum laude, POINT LOMA COLLEGE, San Diego, CA, USA (10.74-12.77), December 1977 Employment and Professional Activities This section provides a conspectus of my post-undergraduate employment and professional activities under the following categories: (1) academic/teaching positions, (2) other academic appointments and invited lectureships, (3) academic administration, (4) editorial activities, 1.
    [Show full text]
  • THE PENTATEUCHAL TARGUMS: a REDACTION HISTORY and GENESIS 1: 26-27 in the EXEGETICAL CONTEXT of FORMATIVE JUDAISM by GUDRUN EL
    THE PENTATEUCHAL TARGUMS: A REDACTION HISTORY AND GENESIS 1: 26-27 IN THE EXEGETICAL CONTEXT OF FORMATIVE JUDAISM by GUDRUN ELISABETH LIER THESIS Submitted in fulfilment of the requirements for the degree of DOCTOR LITTERARUM ET PHILOSOPHIAE in SEMITIC LANGUAGES AND CULTURES in the FACULTY OF HUMANITIES at the UNIVERSITY OF JOHANNESBURG PROMOTER: PROF. J.F. JANSE VAN RENSBURG APRIL 2008 ABSTRACT THE PENTATEUCHAL TARGUMS: A REDACTION HISTORY AND GENESIS 1: 26-27 IN THE EXEGETICAL CONTEXT OF FORMATIVE JUDAISM This thesis combines Targum studies with Judaic studies. First, secondary sources were examined and independent research was done to ascertain the historical process that took place in the compilation of extant Pentateuchal Targums (Fragment Targum [Recension P, MS Paris 110], Neofiti 1, Onqelos and Pseudo-Jonathan). Second, a framework for evaluating Jewish exegetical practices within the age of formative Judaism was established with the scrutiny of midrashic texts on Genesis 1: 26-27. Third, individual targumic renderings of Genesis 1: 26-27 were compared with the Hebrew Masoretic text and each other and then juxtaposed with midrashic literature dating from the age of formative Judaism. Last, the outcome of the second and third step was correlated with findings regarding the historical process that took place in the compilation of the Targums, as established in step one. The findings of the summative stage were also juxtaposed with the linguistic characterizations of the Comprehensive Aramaic Lexicon Project (CAL) of Michael Sokoloff and his colleagues. The thesis can report the following findings: (1) Within the age of formative Judaism pharisaic sages and priest sages assimilated into a new group of Jewish leadership known as ‘rabbis’.
    [Show full text]