This book explores how the ancient Aramaic translations of the Hebrew Bible known as Targums are in part designed to guide readers to see the messianism of the biblical text. The interpreters who produced the Targums were careful readers of Scripture and were in many cases prompted by the finer details of the biblical text itself to produce their messianic renderings. The Targums have been an important part of the history of messianic interpretation of the Hebrew Bible, and they continue to have something to say to readers today.
This book explores how the ancient Aramaic translations of the Hebrew Bible known as Targums are in part designed to guide readers to see the messianism of the biblical text. The interpreters who produced the Targums were careful readers of Scripture and were in many cases prompted by the finer details of the biblical text itself to produce their messianic renderings. The Targums have been an important part of the history of messianic interpretation of the Hebrew Bible, and they continue to have something to say to readers today.
This remarkable survey introduces critical knowledge and insights that have emerged over the past forty years, including targum manuscripts discovered this century and targums known in Aramaic but only recently translated into English. Prolific scholars Flesher and Chilton guide readers in understanding the development of the targums; their relationship to the Hebrew Bible; their dates, language, and place in the history of Christianity and Judaism; and their theologies and methods of interpretation.
John 1:1 In the beginning was the Word, and the Word was with God, and the Word was God. Most people do not realize that the Apostle John was actually using terminology familiar to 1st Century Jewish people. It was familiar, because it was language read in the Targums in the Synagogue every week. What John was doing by stating his first sentence in the manner was very similar to the technique used at the time (and today in some Orthodox Jewish sects), whereby one person would recite the first verse of a Psalm, and the students (or members of the Synagogue), would begin to recite the rest of the Psalm. Jesus did this as is recorded in the New Testament. The hearers should have understood to recite the entirety of Psalm 22 in response, "And about the ninth hour Jesus cried out with a loud voice, saying, 'Eli, Eli, lema sabachthani?" that is, "My God, my God, why have you forsaken me?'" Matthew 27:46 Using this technique, John the Apostle, was calling on Jewish familiarity with the Aramaic Tagums and calling them to apply what they learned from the Targums about The Word of the Lord, to Yeshua/Jesus himself. This study is simply highlighting all of those passages that would have been read in the Synagogue throughout the course of a year in 1st Century Judaism, calling attention to the passages mentioning The Word of the Lord. Jewish theology of the period understood that The Word of the Lord was a "lesser Yahweh." In other words, he was the God who interacted with humanity and creation directly, performing miracles, signs and wonders and simply speaking to humans. The "Greater Yahweh" was understood to exist in the Heaven. The "lesser Yahweh" did the will of and spoke the words of the "Greater Yahweh." This is the theological and social context of the 1st Century Jewish mind that first encountered the Apostle John's words: John 1:1 In the beginning was the Word, and the Word was with God, and the Word was God. This work is a side-by-side comparison of passages in the various Targums showing that "The Word of the Lord" was considered an important person of the Godhead in the understanding of Judaism predating 3 AD/CE.
"An emerging field of study that explores the Hispanic minority in the United States, Latino Studies is enriched by an interdisciplinary perspective. Historians, sociologists, anthropologists, political scientists, demographers, linguists, as well as religion, ethnicity, and culture scholars, among others, bring a varied, multifaceted approach to the understanding of a people whose roots are all over the Americas and whose permanent home is north of the Rio Grande. Oxford Bibliographies in Latino Studies offers an authoritative, trustworthy, and up-to-date intellectual map to this ever-changing discipline."--Editorial page.
The title accurately designates the Palestinian provenance of this Aramaic version of the Torah (though "Jerusalemite" should not be taken literally, since the city of Jerusalem did not exist as a place of Jewith habitation at the time that this text was composed). In light of the discovery of many manuscripts containing similar works, it can be recognized that the Targum Yerushalmi that appears in the Mikra'ot Gedolot is but one representative of a larger family of Aramaic texts that are designated in the scholarly literature as "Fragmentary Targums." Dates: Although the known manuscripts of these Targums are from the 11th-13th century, it appears that their contents originated hundreds of years earlier. Place: Israel Description: The "Targum Yerushalmi" does not provide a complete Aramaic translation of the Torah, but is confined to specific verses (or sometimes just individual phrases or words). There is no evidence that this Targum was intended to provide alternative readings for one of the complete Targum texts.
Bible scholar Christian Brady, an expert on Old Testament lament, was as prepared as a person could be for the death of a child—which is to say, not nearly well enough. When his eight-year-old son died suddenly from a fast-moving blood infection, Brady heard the typical platitudes about accepting God's will and knew that quiet acceptance was not the only godly way to grieve. With deep faith, knowledge of Scripture, and the wisdom that comes only from experience, Brady guides readers grieving losses and setbacks of all kinds in voicing their lament to God, reflecting on the nature of human existence, and persevering in hope. Brady finds that rather than an image of God managing every event and action in our lives, the biblical account describes the very real world in which we all live, a world full of hardship and calamity that often comes unbidden and unmerited. Yet, it also is a world into which God lovingly intrudes to bring comfort, peace, and grace.
This work provides the first translation into English of the Targum of Psalms, together with an introduction, a critical apparatus listing variants from several manuscripts and their printed editions, and annotations.
