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 typical language anymore? And why could Christians have an interest in a normally Jewish textual content in an differently anti-Jewish milieu? those and comparable 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 features of Targum in Europe; 2. enhancing Targums and their Latin Translations; three. Targums and Christianity. a few of the articles take care of the codicological and paratextual features of the appropriate manuscripts and versions as witnesses in their cultural historic occasions. The meant readership comprises experts in Targum, Jewish and medieval experiences, (church) historians, codicologists and (Christian) theologians.
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And just to show that evidence from lectionaries and midrash literature is not always consonant with the evidence found in liturgical poetry, cf. Num 16:1—1 Sam 11:1—a case where we have no piyyut evidence other than Hos 10:2, or Deut 32—where we have no piyyut evidence other than Isa 1:2. 38 lehnardt Test Case The following specimen that may serve us as a methodological example is part of a fragment of the Kedushta of Yannai to the seder, the portion of the Torah according to what is termed the Palestinian reading cycle, which begins with Exod 32:15.
An example of a manuscript providing additional and alternative readings is Codex Reuchlinianus No. 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.
The first subcategory includes various collections of haftarot, the sections from the prophetic books that were selected to be read in the synagogue service (cf. Elbogen 1993, 143–149). 5 There are at least two types. M. M. Tanja, ‘Initial Observations Concerning the Text of Targum 2 Samuel 22 As Preserved in European Liturgical Manuscripts’ in this volume. M. M. Tanja, ‘Initial Observations Concerning the Text of Targum 2 Samuel 22 As Preserved in European Liturgical Manuscripts’ in this volume.