By Alberdina Houtman, E Staalduine-Sulman, Hans-Martin Kirn
What's the use of a Targum in a cultural environment the place Aramaic isn't a standard language anymore? And why might Christians have an interest in a in general Jewish textual content in an another way anti-Jewish milieu? those and similar questions have served as courses 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 elements: 1. makes use of and services of Targum in Europe; 2. modifying Targums and their Latin Translations; three. Targums and Christianity. some of the articles take care of the codicological and paratextual points of the proper manuscripts and versions as witnesses in their cultural ancient occasions. The meant readership comprises experts in Targum, Jewish and medieval reports, (church) historians, codicologists and (Christian) theologians.
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Additional info for A Jewish Targum in a Christian World
Translation of Targum text only. Some translations of Targum texts are presented in a manuscript without the Targum text itself. Arabic translation of Targum. g. g. ms 198, Żydowski Instytut Historyczny, Warsaw). Hebrew translation of Targum. ) translations of Targums to the Writings exist. A ‘translation’ of the Targums to the Megillot into Hebrew is worthwhile, since some of the Targum Megillot are very paraphrastic in nature. The Italian ms parm. 2554 • • 3 See further E. M. Tanja, ‘Christian Arguments for Including Targums in Polyglot Bibles’ in this volume.
We must be aware, however, that the use of the Hebrew pericope does not automatically mean the use of Targum for the haftarah, too. We must check the liturgical texts for those occasions when the haftarah was chosen from the Books of Samuel and prove or demonstrate it as probable that the liturgical texts alluding to the relevant portion from the Books of Samuel were based not on the Hebrew text alone but on the use of the Targum, thereby showing its actual presence in different places and times in the different rites.
It was regularly used as the festival scroll for Purim and the Aramaic version seems to be part of the Targum collection. Eastern and Sephardi manuscripts provide the Aramaic text, while Italian sources give its Hebrew translation (Gaster 1925–1928, 177– 179). The Italian provenance of this Hebrew translation parallels the Italian origin of the Hebrew translation of the five Megillot (ms parm. 2554; Biblioteca Palatina, Parma). Finally, only Ashkenazi and Sephardi manuscripts sometimes give an Aramaic version of the Dream of Mordecai or the Prayer of Mordecai.