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Journal articles on the topic 'Targoem Pseudo-Jonathan'

Author: Grafiati

Published: 4 June 2021

Last updated: 17 February 2022

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1

Bernstein, Moshe J., and E. G. Clarke. "Clarke's "Targum Pseudo-Jonathan"." Jewish Quarterly Review 79, no. 2/3 (1988): 227. http://dx.doi.org/10.2307/1454254.

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2

Everson, David. "A Brief Comparison of Targumic and Midrashic Angelological Traditions." Aramaic Studies 5, no. 1 (2007): 75–91. http://dx.doi.org/10.1163/147783507x231930.

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Abstract In comparing the angelological traditions of Targum Pseudo-Jonathan, as seen in several key passages, to those of rabbinic literature, one finds that the former draws broadly from the various periods of the latter. The angelology of Targum Pseudo-Jonathan reflects traditions seen as early as the Tosefta and as late as Pirqe de Rabbi Eliezer. Despite the fact that various passages within this targum may echo pseudepigraphic traditions, Targum Pseudo-Jonathan contains a number of angelological traditions that are exclusive to rabbinic literature.

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3

Kaufman, Stephen A. "Targum Pseudo-Jonathan and Late Jewish Literary Aramaic." Aramaic Studies 11, no. 1 (2013): 1–26. http://dx.doi.org/10.1163/17455227-13110104.

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The twentieth-century’s Targum manuscript discoveries made clear that if Neofiti, the Fragment Targums, and the Cairo Geniza fragments were composed in Jewish Palestinian Aramaic, then Targum Pseudo-Jonathan was not. In this classic essay, originally written in Hebrew in 1985–1986 and translated here for the first time, Stephen Kaufman worked to describe Pseudo-Jonathan’s dialect. He found that it borrowed from other dialects, but merged them into a single unified dialect appearing not only in Pseudo-Jonathan, but also in several Writings Targums. This essay thus presented the earliest descrip

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4

Shinan, Avigdor. "‛Targumic Additions’ in Targum Pseudo-Jonathan." Textus 16, no. 1 (1991): 139–55. http://dx.doi.org/10.1163/2589255x-01601010.

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5

McDowell, Gavin. "The Date and Provenance of Targum Pseudo-Jonathan: The Evidence of Pirqe deRabbi Eliezer and the Chronicles of Moses." Aramaic Studies 19, no. 1 (2021): 121–54. http://dx.doi.org/10.1163/17455227-bja10018.

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Abstract The date of Targum Pseudo-Jonathan has been the occasion of much controversy, with propositions ranging from the Second Temple period to the time of the Crusades. Related to the Targum is the late midrashic work Pirqe deRabbi Eliezer (eighth century), but the nature of this relationship is disputed. The present article proposes that the Targum depends unilaterally on PRE, based on two principal arguments: 1. PRE does not refer to common Targumic traditions in Pseudo-Jonathan; and 2. Pseudo-Jonathan uses sources that post-date PRE, namely the Chronicles of Moses, which was written arou

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6

Rendsburg, Gary A., Martin McNamara, and Ernest G. Clarke. "Targum Neofiti I: Numbers / Targum Pseudo-Jonathan: Numbers." Journal of Biblical Literature 117, no. 3 (1998): 547. http://dx.doi.org/10.2307/3266466.

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7

O'Connell, Kevin G., Martin McNamara, Robert Hayward, and Michael Maher. "Targum Neofiti 1: Exodus; Targum Pseudo-Jonathan; Exodus." Journal of Biblical Literature 115, no. 2 (1996): 379. http://dx.doi.org/10.2307/3266887.

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8

Klein, Michael L., and Ernest G. Clarke. "Targum Pseudo-Jonathan: Deuteronomy: Translated, with Notes." Journal of Biblical Literature 118, no. 4 (1999): 739. http://dx.doi.org/10.2307/3268130.

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9

Shinan, Avigdor. "Dating Targum Pseudo-Jonathan: Some More Comments." Journal of Jewish Studies 41, no. 1 (1990): 57–61. http://dx.doi.org/10.18647/1509/jjs-1990.

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10

HAYWARD, ROBERT. "TARGUM PSEUDO-JONATHAN AND ANTI-ISLAMIC POLEMIC." Journal of Semitic Studies XXXIV, no. 1 (1989): 77–93. http://dx.doi.org/10.1093/jss/xxxiv.1.77.

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11

Hayward, Robert. "The Priestly Blessing in Targum Pseudo-Jonathan." Journal for the Study of the Pseudepigrapha 10, no. 19 (1999): 81–101. http://dx.doi.org/10.1177/095182079900001904.

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12

Hayward, Robert. "Targum Pseudo-Jonathan to Genesis 27:31." Jewish Quarterly Review 84, no. 2/3 (1993): 177. http://dx.doi.org/10.2307/1455352.

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13

Hayward, Robert. "The Date of Targum Pseudo-Jonathan: Some Comments." Journal of Jewish Studies 40, no. 1 (1989): 7–30. http://dx.doi.org/10.18647/1439/jjs-1989.

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14

Hayward, Robert. "Pirqe de Rabbi Eliezer and Targum Pseudo-Jonathan." Journal of Jewish Studies 42, no. 2 (1991): 215–46. http://dx.doi.org/10.18647/1604/jjs-1991.

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15

Cook, E. M. "The 'Kaufman Effect' in the Pseudo-Jonathan Targum." Aramaic Studies 4, no. 2 (2006): 123–32. http://dx.doi.org/10.1177/1477835106073785.

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16

Harrington, Daniel J., E. G. Clarke, W. E. Aufrecht, J. C. Hurd, and F. Spitzer. "Targum Pseudo-Jonathan of the Pentateuch: Text and Concordance." Journal of Biblical Literature 106, no. 1 (1987): 154. http://dx.doi.org/10.2307/3260583.

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17

Greenfield, Jonas C., and E. G. Clarke. "Targum Pseudo-Jonathan of the Pentateuch: Text and Concordance." Journal of the American Oriental Society 107, no. 2 (1987): 333. http://dx.doi.org/10.2307/602848.

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18

White, Richard. "Targum Pseudo-Jonathan of the Pentateuch: Text and Concordance." Journal of Jewish Studies 37, no. 1 (1986): 116–17. http://dx.doi.org/10.18647/1265/jjs-1986.

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19

Kasher, Rimon. "The Priesthood in Targum Pseudo-Jonathan: Renewing the Profession." Journal for the Study of Judaism 38, no. 3 (2007): 411–13. http://dx.doi.org/10.1163/157006307x206175.

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20

Tabory, Joseph, and Per A. Bengtsson. "Passover in Targum Pseudo-Jonathan Genesis: The Connection of Early Biblical Events with Passover in Targum Pseudo-Jonathan in a Synagogue Setting." Jewish Quarterly Review 93, no. 1/2 (2002): 317. http://dx.doi.org/10.2307/1455502.

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21

Lund, Jerome A. "Targum Neofiti 1 and Pseudo-Jonathan: Exodus (review)." Hebrew Studies 37, no. 1 (1996): 204–7. http://dx.doi.org/10.1353/hbr.1996.0036.

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22

Tabory, Joseph. "Passover in Targum Pseudo-Jonathan Genesis: The Connection of Early Biblical Events with Passover in Targum Pseudo-Jonathan in a Synagogue Setting (review)." Jewish Quarterly Review 93, no. 1-2 (2002): 317–19. http://dx.doi.org/10.1353/jqr.2002.0019.

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23

Fitzmyer, Joseph A. "Book Review: Targum Pseudo-Jonathan of the Pentateuch: Text and Concordance." Theological Studies 46, no. 4 (1985): 712–14. http://dx.doi.org/10.1177/004056398504600408.

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24

Hayward, C. T. R. "INCONSISTENCIES AND CONTRADICTIONS IN TARGUM PSEUDO-JONATHAN: THE CASE OF ELIEZER AND NIMROD." Journal of Semitic Studies XXXVII, no. 1 (1992): 31–55. http://dx.doi.org/10.1093/jss/xxxvii.1.31.

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25

Gottlieb, Leeor. "Towards a More Precise Understanding of Pseudo-Jonathan’s Origins." Aramaic Studies 19, no. 1 (2021): 104–20. http://dx.doi.org/10.1163/17455227-bja10019.

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Abstract Many have assumed that Targum Pseudo-Jonathan (TgPsJ) is the product of first millennium Palestine. This study presents evidence suggesting that TgPsJ is neither from the first millennium, nor from Palestine. TgPsJ displays an unawareness of some basic facts with regard to the geography of the land of Israel, which makes the argument for its author being a native of Palestine unpersuasive. Excerpts from Even Bochan, a twelfth-century Hebrew lexicon written by Menachem ben Shelomo, the author of Sekhel Tov, exhibit textual similarities to statements found elsewhere only in TgPsJ. The n

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26

Folmer, M. "Passover in Targum Pseudo-Jonathan Genesis: The Connection of Early Biblical Events with Passover in Targum PseudoJonathan in a Synagogue Setting." Aramaic Studies 2, no. 2 (2004): 263–65. http://dx.doi.org/10.1177/147783510400200207.

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27

Zhakevich, Iosif J. "An Apparent Contradiction in Targum Pseudo-Jonathan Genesis 25:20–26: Was Rebekah Barren for Twenty or Twenty-Two Years?" Aramaic Studies 16, no. 1 (2018): 42–63. http://dx.doi.org/10.1163/17455227-01601001.

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Abstract While the Hebrew Bible does not specify the duration of Rebekah’s barrenness, Targum Pseudo-Jonathan (TgPsJ) Gen. 25:21 introduces a comment that Rebekah was barren for twenty-two years. This appears to produce an inconsistency, both between the Hebrew Bible and TgPsJ, and within the TgPsJ narrative itself. Two references to Isaac’s age—in the context of his relationship to Rebekah—seem to suggest that Rebekah was barren for twenty years: At 25:20, Isaac marries Rebekah when he is forty; and at 25:26, Esau and Jacob are born when Isaac is sixty. This twenty-year gap presumably reveals

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28

Lasair, S. A. "BEVERLY P. MORTENSEN, The Priesthood in Targum Pseudo-Jonathan: Renewing the Profession (Studies in Aramaic Interpretation of Scripture)." Journal of Semitic Studies 54, no. 1 (2009): 287–89. http://dx.doi.org/10.1093/jss/fgn068.

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29

Zhakevich, Iosif J. "The Negative Image and the Repentance of Ishmael in Targum Pseudo-Jonathan: Some Implications for an Anti-Islamic Polemic." Journal of Semitic Studies 65, no. 1 (2020): 223–44. http://dx.doi.org/10.1093/jss/fgz052.

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Abstract The image of Ishmael in Targum Pseudo-Jonathan (Tg. Ps.-J.) has been interpreted either as thoroughly negative or as ambiguous. While the negative presentation of Ishmael has been used to argue for an anti-Ishmael and an anti-Islamic polemic within the Targum, the Tar-gum's mention of Ishmael's repentance has been submitted as evidence of the Targum&#x92;s ambiguous perspective of Ishmael, with the implication that Tg. Ps.-J. is not anti-Ishmael and therefore not anti-Islamic. Beyond this, each interpretation has been used to argue for a relative date of the composition of Tg. Ps.

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30

Zhakevich, Iosif J. "Converse Translation in Targum Pseudo-Jonathan Genesis 19.33: Did Lot Really Not Know That His Older Daughter Lay with Him?" Aramaic Studies 14, no. 2 (2016): 184–211. http://dx.doi.org/10.1163/17455227-01402002.

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While Gen. 19.33–35 in the Hebrew Bible indicates that Lot did not know that his daughters lay with him, the manuscript of TgPsJ suggests that Lot did know when the older daughter arose after the act of intercourse was completed. The printed editions of TgPsJ disagree with the manuscript, but agree with the Hebrew Bible and state that Lot did not know when either daughter lay down or arose. This raises the question: Is the manuscript accurate or does it contain a textual error? Scholars disagree. Some affirm the manuscript; others prefer the printed editions. This article argues that the text

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31

Akagi, Kai. "The Treatise of the Vessels (Massekhet Kelim) and traditions concerning Eden and the gold of Parvaim." Journal for the Study of the Pseudepigrapha 29, no. 3 (2020): 184–96. http://dx.doi.org/10.1177/0951820720914766.

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The Treatise of the Vessels identifies the gold of the Temple as gold of Parvaim from Eden. The idea that the Temple’s gold came from Eden is otherwise unattested, but it may have come from exegetical reflection on scriptural texts and traditions concerning gold and Eden. (1) The description of gold as “good” is unique to Gen 2 and 2 Chr 3. (2) A chain of scriptural texts could associate the gold of the Temple with Eden through linking Parvaim, Ophir, and Havilah. (3) Traditions concerning golden fruit could have contributed to associating the gold of the Temple with fruit trees in Eden. These

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32

Snyman, Gerrie F. "Cain and Vulnerability: The Reception of Cain in Genesis Rabbah 22 and Targum Onkelos, Targum Neofiti and Targum Pseudo-Jonathan." Old Testament Essays, 2016, 601–32. http://dx.doi.org/10.17159/2312-3621/2016/v29n3a14.

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33

Alberto, Maria. "The Prosthetic Impulse Revisited in A.I. Artificial Intelligence." M/C Journal 22, no. 5 (2019). http://dx.doi.org/10.5204/mcj.1591.

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As a genre, science fiction deals with possible futures, imagining places and technologies that typically do not exist in audiences’ own lives. Science fiction film takes this directive a step further by creating visual representations of these futures and possibilities, presenting audiences with imagined ideas of what new technologies or unfamiliar places might look like. Thus, although any science fiction text can describe sociocultural and technological futures, science fiction film goes a step further by providing images that viewers do not have to envision for themselves. This difference

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