By Alberdina Houtman, E Staalduine-Sulman, Hans-Martin Kirn
What's the use of a Targum in a cultural surroundings the place Aramaic isn't a standard language anymore? And why could Christians have an interest in a in general Jewish textual content in an in a different way anti-Jewish milieu? those and similar questions have served as publications for Alberdina Houtman, Eveline van Staalduine-Sulman and Hans-Martin Kirn in bringing jointly the articles for the current publication, which is composed of 3 components: 1. makes use of and features of Targum in Europe; 2. enhancing Targums and their Latin Translations; three. Targums and Christianity. a few of the articles care for the codicological and paratextual features of the correct manuscripts and versions as witnesses in their cultural historic occasions. The meant readership contains experts in Targum, Jewish and medieval experiences, (church) historians, codicologists and (Christian) theologians.
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Additional info for A Jewish Targum in a Christian World
3 (Badische Landesbibliothek, Karlsruhe), dated 1105/6. It provides all kinds of marginal notes, varying from alternative readings from other manuscripts and alternative interpretations of the Hebrew source to additional, aggadic material from Palestinian sources. It is unclear whether the compiler found all his variants in written sources (Patmore 2012, 78). -M. Kirn and S. Burnett in this volume. 24 van staalduine-sulman to provide as many interpretations of the Hebrew as possible—an encyclopaedic aim.
Some special phenomena among this subcategory are: Three verses, one verse. A variant of alternating Hebrew and Aramaic is found in several festival collections of the Targum. They start with the first three verses in Hebrew, followed by their corresponding verses in Aramaic, but afterwards alternate by verse. The start of three verses is a reminder of the prescription in Meg 4:4 to read three verses from the prophets before the meturgeman could give his translation (cf. Flesher & Chilton 2011, 287), but already the tosefot (to Meg 24a) allow the reading of only three verses at the beginning, continuing with one verse at a time so that the translator will not err (Smelik 2003, 57–58; Houtman 2012, 9).
M. Tanja, ‘Christian Arguments for Including Targums in Polyglot Bibles’ in this volume. 16 van staalduine-sulman • (Biblioteca Palatina, Parma), dated c. 1600, contains the Hebrew translation of the Targums to the Megillot. Hebrew and Turkish translation of Targum. The Turkish ms 2829 (Heb. f. 52; Bodleian Library, Oxford) provides the Hebrew text of Canticles, alternating with a Turkish and Hebrew translation of its Targum, without giving the Aramaic text itself. Liturgical Capita Selecta This category consists of two subcategories, namely the textual units that provide a cycle of liturgical readings from the Prophets and those that only provide some readings for the festivals.