Targumic Studies by Eveline van Staalduine-Sulman
Collectanea Theologica, 2023
There are similarities between the way Targum Jonathan explains the Hebrew texts and the way the ... more There are similarities between the way Targum Jonathan explains the Hebrew texts and the way the New Testament authors use the same texts. However, it is hard to identify the exact relationship between Targum Jonathan and the New Testament. Two examples of “Targumic” translations in the New Testament are explored in this article: Acts 13:21–22 and James 5:7–8. All in all we can say that (1) it is hard to find identical forms of exegesis, although there are several similar cases and parallels; (2) we must do our best to describe similar cases as precise as possible, because there are both similarities and contradictions in all these cases; (3) there is no direct relationship between Targum Jonathan and the New Testament; but (4) they can be used cautiously as a means to better understand each other; and (5) to better understand how Jewish authors – and I include the New Testament Jewish followers of Jesus here – read and understood their Scriptures.
Interpretatie, 2009
In zijn artikel in Interpretatie (januari 2009) verwondert Eeuwout van der Linden zich er, samen ... more In zijn artikel in Interpretatie (januari 2009) verwondert Eeuwout van der Linden zich er, samen met Midas Dekkers, over dat de kat niet in de Bijbel voorkomt. Er zijn genoeg aanwijzingen dat de kat vanaf 1100 v.Chr. wijdverspreid in het Middellandse Zeegebied voorkwam. In Egypte werden ze eeuwenlang als heilige wezens gezien en bij duizendtallen gemummificeerd. Er was zelfs een centrum, waar de cultus voor de kat centraal stond, namelijk Bubastis, in Ezechiël 30:17 genoemd als Pibeset. 1 Dit soort gegevens maakt het inderdaad vreemd dat de kat niet in de Bijbel voorkomt. Was het beestje taboe, juist omdat het in Egypte zoveel eer kreeg?
This is the English translation of Targum Samuel, as it was published in my dissertation: The Tar... more This is the English translation of Targum Samuel, as it was published in my dissertation: The Targum of Samuel (SAIS, 1; Leiden: Brill, 2002). It has been copied with the permission of the publisher.
It is the English translation of the Aramaic text, published as main text in Alexander Sperber's edition.
This article provides a description of MS ‘Erfurt 1’, now classified as Cod. Or. Fol. 1210-1211 a... more This article provides a description of MS ‘Erfurt 1’, now classified as Cod. Or. Fol. 1210-1211 at the Staatsbibliothek zu Berlin. This manuscript is a huge Hebrew and Aramaic Bible, rooted in the tradition of the giant Bibles. The creating of this Bible was finished in 1343, most probably in or in the neighbourhood of Erfurt. The consonantal text is Ashkenazi, related to MS El. f.6 at the Thüringer Universitäts- und Landesbibliothek of Jena. It also contains the text of an Ashkenazi tosefta-targum to 1 Sam. 17:8. The manuscript was severly damaged during the World War II. Restoration of the first volume is already underway.
This article has two aims: (1) to present the results of describing, naming and categorizing all ... more This article has two aims: (1) to present the results of describing, naming and categorizing all the manners, in which the Targums texts are handed down, including their direct context and paratexts; and (2) while doing so, to present the most interesting phenomena encountered.
There appear to be (1) continuous texts; (2) liturgical capita selecta; (3) anthologies; (4) sample texts in other books; (5) quotations; and (6) Targums based on other Targums.
In this article we explore all the paratextual elements of two manuscripts of Alfonso de Zamora. ... more In this article we explore all the paratextual elements of two manuscripts of Alfonso de Zamora. The following items are described: the colophons, the indications of toseftas, the headings and closings, two introductory poems of David Kimchi, the dictionary references, alternative readings to the Aramaic column and other marginal notes.
This article explores the first and second editions of both the Rabbinic Bibles (Venice) and the ... more This article explores the first and second editions of both the Rabbinic Bibles (Venice) and the Polyglot Bibles (Complutum and Antwerp). These editions are described from three perspectives: (1) their marketing and success, where it will become evident that the marketing strategies were different but that problems with clerical and political powers were comparable; (2) their contents, where the differences outnumber the similarities; and (3) their paratexts, where some influences from the Rabbinic Bibles on the Antwerp Polyglot Bible will become clear.
Several scholars and printers in the sixteenth and seventeenth century made plans to produce a po... more Several scholars and printers in the sixteenth and seventeenth century made plans to produce a polyglot Bible. Some succeeded, others edited a part of the Bible, some only began to assemble manuscripts and made notes on how to accomplish the project. They were all Christian, some of them aided by converted Jews. Nevertheless, most of them included, or planned to include, the Aramaic text of one or more Targums. That choice was not self-evident, because many Christian scholars opposed the dissemination and study of Jewish literature. The leading question of this article is therefore: what arguments did the makers of polyglot Bibles give to include the Targum? In the end, ten arguments could be given from the introductions of the polyglot Bibles and three more from secondary literature.
Aramaic Studies, 2005
Until recently, stemmatological methods were not applied to Targum Studies, and now that they are... more Until recently, stemmatological methods were not applied to Targum Studies, and now that they are, the question arises what adaptation the methods must undergo before they reckon with all the peculiarities of the Targums. This article joins this discussion by describing research into the role of vocalisation within stemmatology. The conclusion is that addition of vocalisation—or rather: pronunciation patterns—to stemmatology may well be helpful to refine a stemma of Targumic manuscripts and to establish whether the punctuator used a different Vorlage.
Aramaic Studies, 2012
This is the introduction to a special volume of Aramaic Studies on "A Jewish Targum in a christia... more This is the introduction to a special volume of Aramaic Studies on "A Jewish Targum in a christian World". As guest editors, Alberdina Houtman and Eveline van Staalduine-Sulmann brought together and edited seven papers that were presented at the congress of the International Organzation for Targumic Studies that took place in 2010 in Helsinki.
Svensk Exegetisk Årsbok, 2018
Conclusion
We have wandered far from a Hebrew text in which God called for repentance and the pro... more Conclusion
We have wandered far from a Hebrew text in which God called for repentance and the prophets commented on this call. We considered the meaning of the expression ‘with all your heart’ and the differences between the phrases ‘rend your heart’ and ‘rend your garments’. We concluded that the actual interpretation may depend on the denominational (and other) background of the reader. Taking Hermisson’s three types of spiritualization into consideration we also concluded that the Hebrew text fits type three, although we found one modern Lutheran interpreter who seems to lean towards type one. Protestants tend to prefer to translate and interpret the Hebrew text as referring to being upright, while Roman Catholics interpret it as being fully committed. Hermisson’s type three must be broadened to ‘only the cultic actions of a committed or upright person pleases God.’
Continuing with the Aramaic translation we concluded that the Jewish translators cared little about Hermisson’s type three, diminishing that aspect of the text and preferring a translation emphasizing being just. Within this context Hermisson’s type three can therefore be re-formulated again, now as ‘only the cultic actions of a just person pleases God.’ At the same time, the Targum brought in type two by valuing prayer as much as offerings and libations.
The turn to Christian translators of the Targums brought new insights. Again, we saw a difference between Roman Catholic scholars and others, now on the level of conversion. Some seemed to stress good deeds, others more rational insight and reflection. The Roman Catholics expressed God’s call by referring to the removal of one’s sins and to penance. The activism of the Targum is rightly incorporated in almost all the translations, except in the Protestant one. Hermisson’s type two and three have been conserved in the translations, but type three seems to be ‘only the cultic actions of a just or committed person pleases God.’
Translation always involves interpretation, because in the process of translation the translator must continually choose between all possible meanings of a word. He must, at the same time, keep in mind the general intention of his passage. Yet with this interpretation comes a small risk, for it betrays the background and biases of the translator, over and over again.
The Spirit(s) from Before the Lord: Pneumatology in Targum Jonathan, 2019
How many spirits are there before God's throne in Targum Jonathan? And why uses that Targum vario... more How many spirits are there before God's throne in Targum Jonathan? And why uses that Targum various terms for the divine Spirit? It is concluded that Targum Jonathan's stress on the distinction between God and humans got in the way of a sharp pneumatology.
Hebrew Texts in Jewish, Christian and Muslim Surroundings, 2018
The Song of Hannah has a rich textual and reception history, which has been described and explain... more The Song of Hannah has a rich textual and reception history, which has been described and explained before. What has not been done in the earlier investigations is systematically tracing what effect the various texts have on the image of God and on the reader’s understanding of Him. A different text or a different context results in a different meaning, at least partially. In this article I hope to present four recensions of Hannah’s Song: the song as it originally could have been, the Masoretic Text, the old Greek version and the Targum of 1 Samuel 2:1-10. To each recension the following questions will be asked: (1) Who are the two women in verse 5? (2) What is the image of God the recension provides? (3) How is the reader addressed?
Note that two corrigenda are added to the text.
Septuagint, Targum and Beyond, 2020
The Lukan Simeon fired the Christian imagination as a famous character in the nativity story and ... more The Lukan Simeon fired the Christian imagination as a famous character in the nativity story and as the author of a very often sung hymn, the Nunc dimittis. He is, however, almost anonymous in the Gospel of Luke. His character required elaboration, which is done in both Eastern and the Western Christianity in several ways.
Why Simeon is associated with two Jewish Bible translations is explained by how he is interpreted in Bible commentaries, from Origen onwards and well into the sixteenth century. He was the image of the “old” Jewish people: expecting the Messiah, yet fading away and making room for a new stage in God’s work in the world. Simeon is also seen as predicting the parting of the ways between Judaism and Christianity. This identification functions as an apology for the use of two different translations—and specifically for their christological interpretations—in the church, the Septuagint in the East and Targum Jonathan in the West. It is no wonder that these translations were regularly preferred over the Masoretic Texts, for as they were read by Christians, the translations served Christian theology better than the Hebrew texts did.
Journal for the Study of Judaism, 1993
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Targumic Studies by Eveline van Staalduine-Sulman
It is the English translation of the Aramaic text, published as main text in Alexander Sperber's edition.
There appear to be (1) continuous texts; (2) liturgical capita selecta; (3) anthologies; (4) sample texts in other books; (5) quotations; and (6) Targums based on other Targums.
We have wandered far from a Hebrew text in which God called for repentance and the prophets commented on this call. We considered the meaning of the expression ‘with all your heart’ and the differences between the phrases ‘rend your heart’ and ‘rend your garments’. We concluded that the actual interpretation may depend on the denominational (and other) background of the reader. Taking Hermisson’s three types of spiritualization into consideration we also concluded that the Hebrew text fits type three, although we found one modern Lutheran interpreter who seems to lean towards type one. Protestants tend to prefer to translate and interpret the Hebrew text as referring to being upright, while Roman Catholics interpret it as being fully committed. Hermisson’s type three must be broadened to ‘only the cultic actions of a committed or upright person pleases God.’
Continuing with the Aramaic translation we concluded that the Jewish translators cared little about Hermisson’s type three, diminishing that aspect of the text and preferring a translation emphasizing being just. Within this context Hermisson’s type three can therefore be re-formulated again, now as ‘only the cultic actions of a just person pleases God.’ At the same time, the Targum brought in type two by valuing prayer as much as offerings and libations.
The turn to Christian translators of the Targums brought new insights. Again, we saw a difference between Roman Catholic scholars and others, now on the level of conversion. Some seemed to stress good deeds, others more rational insight and reflection. The Roman Catholics expressed God’s call by referring to the removal of one’s sins and to penance. The activism of the Targum is rightly incorporated in almost all the translations, except in the Protestant one. Hermisson’s type two and three have been conserved in the translations, but type three seems to be ‘only the cultic actions of a just or committed person pleases God.’
Translation always involves interpretation, because in the process of translation the translator must continually choose between all possible meanings of a word. He must, at the same time, keep in mind the general intention of his passage. Yet with this interpretation comes a small risk, for it betrays the background and biases of the translator, over and over again.
Note that two corrigenda are added to the text.
Why Simeon is associated with two Jewish Bible translations is explained by how he is interpreted in Bible commentaries, from Origen onwards and well into the sixteenth century. He was the image of the “old” Jewish people: expecting the Messiah, yet fading away and making room for a new stage in God’s work in the world. Simeon is also seen as predicting the parting of the ways between Judaism and Christianity. This identification functions as an apology for the use of two different translations—and specifically for their christological interpretations—in the church, the Septuagint in the East and Targum Jonathan in the West. It is no wonder that these translations were regularly preferred over the Masoretic Texts, for as they were read by Christians, the translations served Christian theology better than the Hebrew texts did.
It is the English translation of the Aramaic text, published as main text in Alexander Sperber's edition.
There appear to be (1) continuous texts; (2) liturgical capita selecta; (3) anthologies; (4) sample texts in other books; (5) quotations; and (6) Targums based on other Targums.
We have wandered far from a Hebrew text in which God called for repentance and the prophets commented on this call. We considered the meaning of the expression ‘with all your heart’ and the differences between the phrases ‘rend your heart’ and ‘rend your garments’. We concluded that the actual interpretation may depend on the denominational (and other) background of the reader. Taking Hermisson’s three types of spiritualization into consideration we also concluded that the Hebrew text fits type three, although we found one modern Lutheran interpreter who seems to lean towards type one. Protestants tend to prefer to translate and interpret the Hebrew text as referring to being upright, while Roman Catholics interpret it as being fully committed. Hermisson’s type three must be broadened to ‘only the cultic actions of a committed or upright person pleases God.’
Continuing with the Aramaic translation we concluded that the Jewish translators cared little about Hermisson’s type three, diminishing that aspect of the text and preferring a translation emphasizing being just. Within this context Hermisson’s type three can therefore be re-formulated again, now as ‘only the cultic actions of a just person pleases God.’ At the same time, the Targum brought in type two by valuing prayer as much as offerings and libations.
The turn to Christian translators of the Targums brought new insights. Again, we saw a difference between Roman Catholic scholars and others, now on the level of conversion. Some seemed to stress good deeds, others more rational insight and reflection. The Roman Catholics expressed God’s call by referring to the removal of one’s sins and to penance. The activism of the Targum is rightly incorporated in almost all the translations, except in the Protestant one. Hermisson’s type two and three have been conserved in the translations, but type three seems to be ‘only the cultic actions of a just or committed person pleases God.’
Translation always involves interpretation, because in the process of translation the translator must continually choose between all possible meanings of a word. He must, at the same time, keep in mind the general intention of his passage. Yet with this interpretation comes a small risk, for it betrays the background and biases of the translator, over and over again.
Note that two corrigenda are added to the text.
Why Simeon is associated with two Jewish Bible translations is explained by how he is interpreted in Bible commentaries, from Origen onwards and well into the sixteenth century. He was the image of the “old” Jewish people: expecting the Messiah, yet fading away and making room for a new stage in God’s work in the world. Simeon is also seen as predicting the parting of the ways between Judaism and Christianity. This identification functions as an apology for the use of two different translations—and specifically for their christological interpretations—in the church, the Septuagint in the East and Targum Jonathan in the West. It is no wonder that these translations were regularly preferred over the Masoretic Texts, for as they were read by Christians, the translations served Christian theology better than the Hebrew texts did.
I will come to the conclusion that the following is said about the descendants of Jacob/Israel:
This one will say, ‘I am the LORD’s,’
another will call [the others] by the name of Jacob,
and another will write on his hand, ‘The LORD’s,’
and will call [the others] by the honorary name of Israel.
The third problem will be neglected in this article. Because a translation must be given, I follow the proposal of Korpel and De Moor, who see a parallel in Neo-Babylonian texts. In many cases these texts do not use a preposition either, but an accusative to describe the act of writing the owner’s name on the hand of a slave.
spaces in the Masoretic manuscripts of the book of Samuel, led by the
question: Is there a system in the use of spaces that can explain the
above-mentioned phenomena? And if so, is there reason to assume that spaces could also indicate silence or missing text? The search for answers
has been based on the appearance of these textual markers in Codex
Leningradensis (L), Codex Aleppo (A), and Codex Cairensis (C), which
are analysed by Langlamet (1984). To arrive at a certain measure of dating mss 4QSama, 4QSamb and 1QSama are used, which are excellently described by Herbert.
1. Waar begint nu eigenlijk de fout: als iemand een verlangen voelt opkomen, als iemand plannen gaat maken om de eigendommen van de ander in eigen bezit te krijgen of pas als iemand daadwerkelijk tot actie overgaat? Kort gezegd, wat betekent nu eigenlijk dat Hebreeuwse werkwoord dat we zo simpelweg met ‘begeren’ vertalen?
2. Zijn er nog consequenties aan verbonden, vooral als je het zou uitleggen als een innerlijk verlangen? Een rechter kan mij toch niet straffen voor iets wat ik verlang, terwijl ik er geen gevolg aan geef?
3. Gaat dit over ieder persoon afzonderlijk of is er ook een gemeenschappelijke verantwoordelijkheid?
1. Henk Bakker, Towards an Evangelical Hermeneutic of Authority
2. René Erwich, Looking for Discernment: Dreams, Images and Prophecy in a Local Baptist Congregation
3. Miranda Klaver, New Media Making and Breaking Religious Leadership: The Case of Hillsong Church
4. Ron Michener, Losing Face in a Facebook Era: Theological Reflections on the Misplaced Authority of Social Media
5. Hans Riphagen, Jesus, You Are My King: An Analysis of the Dominant Faith Narratives in Popular Contemporary Worship Songs
6. Joke van Saane & Nadia Kroon, Feminine Failure: Expectations Around Evangelical Female Leadership
7. Ad de Bruijne, Homosexuality and Moral Authority: A Theological Interpretation of Changing Views in Evangelical Circles
8. Creighton Marlowe, Star Wars: The Creation Debate in Cyberspace Between Fundamentalists and Neo-Evangelicals
9. Stefan Paas, Why Church Planting in Europe? On Authorizing a Common Evangelical Practice
10. Eveline van Staalduine-Sulman, The Man as Priest of the Family: A Reformed Metaphor in an Evangelical Surrounding
11. Kees van der Kooi, God's Repentance and Immutability: In Search of the Relation Between Doctrine and Biblical Narrative
12. Kees van Kralingen, The Quest for Our Source of Authority: An Evaluation of Vanhoozer's Canonical-Linguistic Approach
13. Wido van Peursen, "This is What Was Spoken by the Prophet Joel": The Latter Rain in Joel's Prophecies and in Dutch Pentecostalism
1. Previous Work on Targum Samuel
2. The Text of Targum Samuel
3. Exegetical and Translational Features
4. Semantic Studies in the Targum of Samuel
5. A Commentary on TJon 1 Samuel (including Aramaic text and English translation)
6. A Commentary on TJon 2 Samuel (including Aramaic text and English translation)
7. Conclusions
"
delicate process of translating the Bible,
the minor Bible Translation in the Digital
Age is an enriching academic and personal
experience for you as this minor introduces
you to the digital tools that make it possible
to access and understand many contexts
relevant to translating the Bible, while at
the same time critically reflecting on the
inherent limitations and biases of those
tools that are now used by almost all Bible
translators and biblical scholars all over
the world.
However, if the Hebrew text of Joel’s prophecies is investigated, the question rises if his utterances can be regarded as predictions concerning later times. The Hebrew gives the impression that Joel spoke about his own times. Moreover, the most quoted texts seems to be stated in past tense. Were the Dutch Pentecostals simply wrong in their appropriation of Joel’s utterances? If so, do his prophecies bear no authority in our times, because it is impossible to apply biblical texts in past tense to later times? This article hopes to throw light on this complex question concerning the Bible’s authority through the prophecies of Joel themselves: Joel’s hermeneutics of appropriation might function as an example for Bible readers in other times.
Kind regards,
Eveline van Staalduine-Sulman
Margaretha Folmer
It is a pleasure for the executive committee of the International Organization for Targumic Studies (IOTS) to invite you to the IOTS conference on 6-8 July 2020 at Vrije Universiteit, Amsterdam. The conference will know at least three topics, • Targums of the Tora • Targum and Peshitta • Targum and Qumran but papers on other related topics are also welcome. Abstracts of no more than 300 words can be sent to Eveline van Staalduine-Sulman ([email protected]) before 1 March 2020.