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Journal articles on the topic 'Translations from Babylonian'

Author: Grafiati

Published: 25 July 2024

Last updated: 31 July 2025

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1

Pettem, Michael. "Matthew 2:7: The Danger of Assuming the Wrong Background." Evangelical Quarterly 93, no. 3 (2022): 216–37. http://dx.doi.org/10.1163/27725472-bja10001.

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Abstract Most English translations of the story of the Star of Bethlehem either say explicitly or seem to imply that Herod learns from the magi the point in time at which the star appeared. This translation reflects an unusual understanding of two words in the Greek text, as well as raising the question why he killed children aged over a range of two years if he knew the exact age of the baby. These problems have been raised in the critical literature, yet many modern versions continue to offer a grammatically and logically strange interpretation. This article will argue that this interpretati

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2

Cavigneaux, Antoine, and Emmert Clevenstine. "On the Periphery of the Clerical Community of Old Babylonian Ur." Altorientalische Forschungen 50, no. 1 (2023): 33–50. http://dx.doi.org/10.1515/aofo-2023-0005.

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Abstract We offer transliterations, translations, and autograph copies of three Old Babylonian tablets held by the Musée d’Art et d’Histoire (MAH) in Geneva. MAH 15899 adds a new name to the roster of temple administrators in Ur, and leads us to propose a new interpretation of the year-name Rīm-Sîn IIa. MAH 16042 concerns a second son of the Uqqû first recognized in MAH 15896. MAH 15953 extends the family tree of the well-known Balamunamḫe of Larsa and connects the family with the religious life of the city. It probably postdates Samsu-iluna’s reconquest of Ur (Si 10) but it is difficult to sa

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3

Rosen, Baruch, та Amir Gorzalczany. "Reinterpreting the Obscure Biblical Hebrew Lexeme צעה (Ẓo‘e) in Arad Ostracon 16". Jerusalem Journal of Archaeology 6 (2024): 32–45. http://dx.doi.org/10.52486/01.00006.2.

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This article deals with an obscure Biblical Hebrew (BH) wine-associated lexeme, ẓo'e ( צעה ). The lexeme appears five times as metaphors in the biblical Books of Isaiah and Jeremiah, reflecting consistency in the contemporary Judahite vernacular. The translations of these occurrences vary greatly, suggesting that the idiom may have fallen out of use after the Babylonian conquest in 586 BCE. The lexeme also appears on Arad Ostracon 16 (AO 16), which derives from the late Iron Age fortress of the same name. It was recently discovered thanks to the application of advanced technologies to the ostr

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Lasair, Simon. "Theorizing in the Absence of a Theory:The Case of the Aramaic Targums to the Pentateuch." TranscUlturAl: A Journal of Translation and Cultural Studies 1, no. 2 (2009): 81. http://dx.doi.org/10.21992/t9np7q.

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Targums are a kind of ancient Jewish translation literature that may have played an important role in synagogues, private devotion, and education. The reason scholars adduce such widespread use for the targums is because they translate the Hebrew Bible from Hebrew into Aramaic, another ancient Semitic language widely used by Palestinian and Babylonian Jews. Despite their supposed popularity, there are no sustained discussions in ancient Jewish literature concerning how to produce a targum, or what makes a quality targum. This is in direct contrast to some of the early theoretical discussions t

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Aleksandrov, Boris E. "On the meaning of the logogram LÚ(.MEŠ)MAŠ.EN.KAK in Hittite cuneiform." Shagi / Steps 10, no. 2 (2024): 54–71. http://dx.doi.org/10.22394/2412-9410-2024-10-2-54-71.

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The article is devoted to the use of the logogram LÚ(.MEŠ)MAŠ.EN.KAK in Hittite texts. This logogram was borrowed from Mesopotamian cuneiform, in which it rendered the Akkadian word muškēnum (lit. ‘the one who bows down, performs proskynesis’). In 1950 E. Laroche showed that the logogram should be read as ašiwant- ‘poor’ in Hittite. However, subsequently several scholars have pointed out that this meaning did not fit well into many contexts. Therefore it was suggested that LÚ(.MEŠ)MAŠ.EN.KAK was rather a social term referring to a certain group of Hittite population dependent of the state (‘pa

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Stadel, Christian. "Probing the Sources of the Scroll of Antiochus : The Case for the Syriac Version of 1 Maccabees." Jewish Quarterly Review 115, no. 2 (2025): 165–77. https://doi.org/10.1353/jqr.2025.a959926.

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Abstract: The Scroll of Antiochus purports to be a contemporaneous account of the revolt of the Hasmonaeans and the miracle of the oil. It is written in a kind of literary Aramaic that imitates the biblical and targumic Aramaic dialects and was probably composed in gaonic Babylonia as an etiology for the festival of Hanukkah. Since the text relates details of the revolt that have not been preserved in rabbinic writings, it is usually assumed that its author relied on Greek sources such as 1 Maccabees or Josephus’s writings. But knowledge of Greek was not common among Babylonian Jews. Based on

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7

Bal, Mieke, and Michelle Williams Gamaker. "Towards a Babel ontology." European Journal of Women's Studies 18, no. 4 (2011): 439–47. http://dx.doi.org/10.1177/1350506811415591.

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This article presents a few issues in the making of our film A Long History of Madness that pertain to the ‘Babylonic’. Spoken in 12 languages, ranging across six centuries, and shot in five countries, the film possesses an inherent Babylonism. It makes a case for a multilingual mode of communicating. Yet, beyond the obvious need for verbal communication, for which subtitles are necessary but insufficient, the film presents other reasons for extending the concept of translation. The knot of potential confusion and the need for ‘translation’ are the ontological uncertainties surrounding ‘madnes

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Stolper, Matthew W. "Late Achaemenid Texts from Dilbat." Iraq 54 (1992): 119–39. http://dx.doi.org/10.1017/s0021088900002540.

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Writing in 1931, Eckhard Unger observed that published Neo-Babylonian texts written at or referring to Dilbat and dated by the Neo-Babylonian kings were scarce; those dated by the early Achaemenid kings, up to the end of the reign of Darius I, were more numerous; the latest unequivocally dated text from Dilbat was VAS 6, 331, dated by Bēl-šimânni, one of the Babylonian rebels against Xerxes; Seleucid and Parthian texts from Dilbat were unknown. In 1976 these observations still held, and Joachim Oelsner contemplated the possibility that the dearth of later texts from Dilbat was connected with X

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Al-Rawi, F. N. H. "Texts from Tell Haddad and elsewhere." Iraq 56 (1994): 35–43. http://dx.doi.org/10.1017/s0021088900002795.

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This article presents a number of short, but important, inscriptions found on objects excavated at Tell Haddad and elsewhere. Texts nos. 1–6 are from Tell Haddad or the neighbouring site of Tell al-Sib, no. 7 is from Sippar and nos. 8–10 are of unknown provenance.1. Inscription of Arīm-Līm of Mê-Turan. IM 124744; Haddad 577 (Figs. 1–2)This inscription, written on a stone foundation tablet re-used as a door socket (overall dimensions 36 × 22 × 13·8 cm), was excavated at Tell Haddad, out of context near the Neo-Assyrian buildings in Area 3, Level 1, but derives originally from the early Old Baby

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Worthington, Martin. "Of Sumerian Songs and Spells." Altorientalische Forschungen 46, no. 2 (2019): 270–300. http://dx.doi.org/10.1515/aofo-2019-0018.

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Abstract The paper explores the uses of the Sumerian expression ser3-ku3, with a view to clarifying its sense.The paper arises from my study of Babylonian šerkugû, which I argue to have the meaning ‘incantation’ (see fn. 16). This is a loan from Sumerian *ser3-ku3-ga. The form with -ga (arising from the addition of the ‘adjectival a’ to ku3.g ‘holy, pure’) is not currently attested in Sumerian. (I thank Pascal Attinger, pers. comm., for the observation that apparent attestations of ser3-ku3-ga, e.g. in Martu A 58, are in fact locatives in -a). It does however occur in spellings of Babylonian š

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Brown, Raymond E. "The Babylonian Talmud on the Execution of Jesus." New Testament Studies 43, no. 1 (1997): 158–59. http://dx.doi.org/10.1017/s0028688500022578.

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In my The Death of the Messiah, preparatory to examining the Gospel accounts of the trial/interrogation of Jesus by the chief priest(s) and San-hedrin, I surveyed the extra-Gospel evidence for authoritative Jewish involvement in the death of Jesus, derived from Jewish, Christian, and pagan sources. From the Jewish evidence I discussed two items: the witness of Josephus (Ant. 18.3.3; #63–t) and a baraita from TalBab Sanhedrin 43a which I quoted from the London Soncino translation (Nezikin volume 3.281):On the eve of Passover Yeshu was hanged. For forty days before the execution took place, a he

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Wasserman, Nathan. "Treating Garments in the Old Babylonian Period: “At the Cleaners” in a Comparative View." Iraq 75 (2013): 255–77. http://dx.doi.org/10.1017/s0021088900000486.

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This article examines UET 6/2, 414, the Old Babylonian dialogue between a fuller and a client, commonly referred to as “At the Cleaners”, from the point of view of ancient technology. Drawing upon a wide range of Talmudic and Classical sources mentioning laundry, and based on a careful philological reading of the Akkadian text, this study offers a new understanding of the different stages of washing and treatment of luxury garments in the Old Babylonian period. It is argued that the possible humorous aspect of the text is irrelevant to the fact that UET 6/2, 414 is a unique composition in anti

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Monerie, Julien, and Philippe Clancier. "A Compendium of Official Correspondence from Seleucid Uruk." Altorientalische Forschungen 50, no. 1 (2023): 63–82. http://dx.doi.org/10.1515/aofo-2023-0007.

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Abstract YOS 20, 87 is a scholarly cuneiform tablet from Hellenistic Uruk. The study of its unusual content shows that it is an Akkadian translation of a collection of Greek official documents issued by the Seleucid administration in the first quarter of the third century BC, concerning the rebuilding of the Bīt Rēš, the main sanctuary of Uruk at the time. These works, which had been recognized on the ground by archaeologists a long time ago, remained unattested until now in the textual records. YOS 20, 87 therefore significantly enhances our understanding of the temple’s history and provides

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Kurtik, Gennadij, and Alexander Militarev. "Once more on the origin of Semetic and Greek star names: an astromonic-etymological approach updated." Culture and Cosmos 09, no. 01 (2005): 3–43. http://dx.doi.org/10.46472/cc.0109.0203.

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The contribution is a new version of the paper "From Mesopotamia to Greece: to the Origin of Semitic and Greek Star Names" once written by a Sumerologist (L.Bobrova) and etymologist (A. Militarev), and recently revised, updated and corrected in most part by a historian of the Mesopotamian astronomy (G. Kurtik). The present paper analyzes Sumerian and Akkadian (Babylonian) names of 34 celestial bodies, and their equivalents in other Semitic languages (Arabic, Hebrew, Syrian Aramaic, and Ge`ez, or ancient Ethiopian) and in Greek and Latin. Its main goal is to demonstrate the importance of Sumeri

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Kosior, Wojciech. "The Angelized Rabbis and the Rabbinized Angels. The Reworked Motif of the Angelic Progeny in the Babylonian Talmud (bShabb 112b)." Verbum Vitae 41, no. 2 (2023): 411–27. http://dx.doi.org/10.31743/vv.15570.

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The myth of the fallen angels, as it is known from the intertestamental literature, narrates the story of the angels who break the divine law, marry earthly women, and beget malevolent hybrid progeny. The latter element of this narrative can be found in the Babylonian Talmud, where it is invested with new significance: these are the distinguished rabbis who are the heavenly messengers’ offspring. I start this paper by outlining the traces of the rabbis’ familiarity with the myth of the fallen angels and then move on to an analysis of the tradition about the angelic origins of the sages found i

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Al-Rashid, Moudhy. ""His heart is low"." Avar: An Interdisciplinary Journal of Life and Society in the Ancient Near East 1, no. 1 (2022): 29–49. http://dx.doi.org/10.33182/aijls.v1i1.1748.

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Assyrian and Babylonian medical texts written in cuneiform from the first millennium BCE provide a window onto how symptoms and illness were understood. Akkadian medical language employs various strategies to convey aspects of an illness experience, including metaphor, which may provide one way of conceptually organising the experience of illness and filling in blanks in existing knowledge. One metaphor that appears in medical therapeutic texts is a low heart, often phrased as "his heart is low," to denote a depressed state. This article will explore references to this symptom to determine if

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Van Wyk, Susandra J. "LOST IN TRANSLATION: PRESENT-DAY TERMS IN THE MAINTENANCE TEXTS OF THE NADIÄ€TU FROM OLD BABYLONIAN NIPPUR." Journal for Semitics 23, no. 2 (2017): 443–83. http://dx.doi.org/10.25159/1013-8471/3501.

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Present-day terms such as the usufruct â€“ in civil law systems â€“ and its equivalent, the life-right â€“ in common law systems â€“ were foreign to ancient Near Eastern legal texts. Prima facie both terms â€“ usufruct and life-right â€“ direct the â€œtime-limited interestâ€ of the use and enjoyment by a person over the property of another. However, mainstream ancient Near Eastern scholarsâ€™ unqualified use of the foreign terms â€“ diverged in time and space â€“ affect the translation and our insight into ancient texts. In addition, differences in land ownership institutions and philosophies

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18

Nabel, Jake. "The Verb empoliteuō and Greek Citizenship under Arsacid Rule." Classical Journal 120, no. 3 (2025): 249–76. https://doi.org/10.1353/tcj.2025.a952004.

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Abstract: The primary translation for the ancient Greek verb ἐμπολιτεύω in several dictionaries is "to be a citizen, have civil rights." That definition is untenable. The connotations of ἐμπολιτεύω for citizen status are usually indeterminate, but where they are clear, the verb has the opposite meaning and refers to non-citizens rather than citizens. This sense is crucial to the study of Greek citizenship in the Arsacid empire, because ἐμπολιτεύω appears twice in a key passage from Josephus on Greco-Babylonian relations in the poleis of Arsacid Mesopotamia. The verb's dictionary definition has

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Pascal, Jean-Noël. "Lyres, harpes, luths et cithares : l’instrumentarium du psaume 136, Super flumina Babylonis." Topiques, études satoriennes 6 (February 15, 2023): 1–15. http://dx.doi.org/10.7202/1096712ar.

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In the first verses of the Super flumina, the Hebrews are forced to remain silent. They quit their Kinnors and refuse to sing for their victors. From 1700 to 1820, the numerous poetic translations, imitations and paraphrases use an important instrumentarium in order to orchestrate this touching silence, the study of which, regardless of the skill of the poets, allows an interesting approach to the conception of lyric poetry.

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Disler, Caroline. "Before Babel." Babel. Revue internationale de la traduction / International Journal of Translation 57, no. 1 (2011): 1–14. http://dx.doi.org/10.1075/babel.57.1.01dis.

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The biblical story of Babel has long served as a powerful image for translators in western civilization, stimulating much productive discourse about translation history, mythology, theory and practice. It is therefore interesting to note that the biblical story itself, despite its apparent antiquity and remarkable brevity, has been strongly influenced by even earlier sources stemming from societies antedating its ancient Israelite authors. This article examines some of the most interesting examples of cross-cultural and intertextual references from ancient proverbs and writings including well-

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Lidov, Andrei A. "Коллекция месопотамских древностей в Йенском университете им. Фридриха Шиллера: история и характеристика собрания". Бюллетень Калмыцкого научного центра Российской академии наук, № 2 (23 грудня 2023): 8–26. http://dx.doi.org/10.22162/2587-6503-2023-2-26-8-26.

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The “Frau Professor Hilprecht Collection”, kept at the Institute of Languages and Cultures of the Middle East at Friedrich Schiller University in Jena, is the largest collection of Babylonian antiquities in Germany, rivaling in its cultural and historical significance the collections of the Museum of the Ancient Middle East in Berlin, the University of Pennsylvania Museum in Philadelphia, the Yale Babylonian Collection in New Haven, the Archaeological Museum in Istanbul, the British Museum in London, the Ashmolean Museum in Oxford and a number of other thematic museum collections. Standing out

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Al-Rawi, F. N. H. "Tablets from the Sippar library IV. Lugale." Iraq 57 (1995): 199–223. http://dx.doi.org/10.1017/s0021088900003089.

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To the memory of the library's excavator,my good friend Walid al-JadirAs reported in Iraq 49, four tablets of the bilingual version of Lugale, the myth of Ninurta, were excavated in the library of Šamaš's temple at Sippar: complete manuscripts of Tablets I, III and IX, and a fragment of Tablet XIII. All the tablets have brief colophons, three of which identify the owner of the tablet as Nabû-ēṭir-napšāti, a member of the Potter family (Paḫāru), who is known from other colophons as the son of one Marduk-šuma-uṣur. They all come from niche 3 A.The tablets are given here in copy, photograph and t

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Aberbach, David. "Biblical Genealogy and Nationalism." Genealogy 7, no. 4 (2023): 82. http://dx.doi.org/10.3390/genealogy7040082.

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The chronological/genealogical narrative structure of the Hebrew Bible points to an editorial aim: to give a history of Israel as a nation from Creation to the 6th century BCE Babylonian exile and the return to the land of Israel, and in so doing to bring to life and unite two dead Near Eastern kingdoms. This article considers the scribes and editors who created the structure of the Hebrew Bible as forerunners of modern cultural nationalists, especially of defeated or endangered peoples, who sought the survival and growth of the nation in literature. However, the monotheisms that derived from

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Dal Bo, Federico. "Hebrew and Aramaic Terms in the Extractiones de Talmud. The Term “Yeshivah” in the Thirteenth-Century Latin Translation of the Talmud." Journal of Transcultural Medieval Studies 5, no. 2 (2018): 241–60. http://dx.doi.org/10.1515/jtms-2018-0020.

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Abstract Translation is hardly an exceptional event. On the contrary, it is quite common and reflects the necessity of communication despite the obvious multiplicity of human languages. Therefore, it has often exhibited a practical and prescriptive nature – as a discourse characterised by instructions to translators about how, what and why to translate. In the present article, I will pay special attention to the treatment of Hebrew and Aramaic terms in the thirteenth-century Latin translation of the Talmud – better known as Extractiones de Talmud (‘Excerpts from the Talmud’). This translation

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Smelik, Willem. "The Aramaic Dialect(s) of the Toldot Yeshu Fragments." Aramaic Studies 7, no. 1 (2009): 39–73. http://dx.doi.org/10.1163/147783509x12462819875472.

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Abstract The Aramaic fragments of the Toldot Yeshu have long been recognized as the oldest version of this polemical tradition which was translated, and elaborated, into many other languages, and transmitted throughout the centuries after its inception. The Aramaic dialect of these fragments has been described as an artificial mixture of Palestinian and Babylonian Aramaic. A grammatical analysis of each of these fragments reveals that they display the signs of an incomplete dialectal translation from Western to Eastern Aramaic, with conspicuous Western Aramaic morphemes in one fragment. On the

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Saqlain Ahmad Khan (Saqlain Sarfraz) and Abid Hussain. "Alif Laila in Arabic Literature: A Study." GUMAN 7, no. 4 (2024): 117–22. https://doi.org/10.63075/guman.v7i4.877.

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Alif Laila is as popular in the Arabic language as Homer's epics in world classical literature. In this story, the story of a lustful king and an intelligent storyteller is presented. In this story, Greek, A mixture of Egyptian and Babylonian stories is seen. A French orientalist named Antoine Gland found the source of this story and translated it into French, which made this story universally accepted.It was first translated into English by Edward W. Lane, but the authentic translation is believed to be by Richard Burton. It was translated into Urdu by various translators as "Alif Laila Al-Ma

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Aakhus, Patricia. "Astral Magic and Adelard of Bath’s Liber Prestigiorum; or Why Werewolves Change at the Full Moon." Culture and Cosmos 16, no. 1 and 2 (2012): 151–61. http://dx.doi.org/10.46472/cc.01216.0227.

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Astral magic, the capturing of celestial spirits or rays in engraved stones at astronomically propitious times, enters the West with Adelard of Bath’s 12th century translation of Thabit ibn Qurra’s treatise on talismanic magic, Liber Prestigiorum. Derived from Greek, Babylonian, Sabian, Egyptian and Neo-Platonic magical theory and practice, astral magic requires profound knowledge of astronomy. Talismans draw down planetary spirits along stellar rays, the vehicles of transmission, following sympathetic correspondences between astronomical and terrestrial phenomena. In the 12th century works Gu

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Alexander, Philip S. "The Aramaic Bible in the East." Aramaic Studies 17, no. 1 (2019): 39–66. http://dx.doi.org/10.1163/17455227-01701001.

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Abstract This article challenges the assumption that insofar as the Jewish communities of Babylonia were a ‘people of the book’, their book was a Hebrew Bible. Functionally the Bible that most people would have known was the Aramaic Targum of Onqelos and Jonathan. The Bible’s content—its law, narrative, and prophecy—was culturally mediated through Aramaic. Even in Rabbinic communities, where some had competence in Hebrew that gave them ready access to the original, the lack of formal and systematic study of Miqra may have made the Targum the tradition of first resort for understanding the Hebr

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Riesco Chueca, Pascual. "Musa, refugio y pesadilla de poetas: la gran ciudad en la década expresionista alemana." Esferas Literarias, no. 2 (December 18, 2019): 63–88. http://dx.doi.org/10.21071/elrl.vi2.12085.

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Ignorada por la poesía esteticista de fin de siglo, la gran ciudad irrumpe como tema literario para la lengua alemana hacia 1910. Berlín y Viena, grandes babilonias de placer y apocalipsis, nutren una riquísima producción. Ante los insólitos paisajes de la tecnología y la masificación, se exploran nuevos estilos, en particular, los ritmos sincopados y la yuxtaposición de imágenes atrevidas e inesperadas, a modo de collage. En estas páginas se ofrece una selección de autores de la etapa expresionista, escogidos entre los menos familiares para el público español; en su práctica totalidad se trat

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Srivastav, Yash, Akhandnath Prajapati, Prachi Agrahari, and Madhaw Kumar. "Review of the Epilepsy, Including Its Causes, Symptoms, Biomarkers, and Management." Asian Journal of Research in Medical and Pharmaceutical Sciences 12, no. 4 (2023): 64–84. http://dx.doi.org/10.9734/ajrimps/2023/v12i4232.

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Epilepsy is a long-term medical disorder that frequently causes unpredictable, unprovoked repeated seizures that have an impact on both physical and mental abilities. It is among the most prevalent neurological conditions. Greek term epilambanein, which is the root of the English word epilepsy, means "to be seized." Both the sickness and the one-time attack were meant by this. The word refers to the magical beliefs of the time, which led to the stigma associated with epilepsy because people with epilepsy were seen to be dirty or bad. A recent study found that nearly 90% of the 70 million epile

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Taş, İsmail. "İslam Düşüncesinde Bir Zihniyet Dönüşümü." Marife 6, no. 3 (2006): 157–80. https://doi.org/10.5281/zenodo.3343793.

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"İslâm Düşüncesinde Bir Zihniyet Dönüşümü (Oryantalizm ve Oksidantalizm Bağlamında Beytü'l-Hikme)" adlı bu makalede, Beytü'l-Hikme'nin Abbasîler döneminde Bağdat'ta yabancı kültürlere ait eserlerle ilgilenen bir tercüme evi ve kütüphane olarak ortaya çıkması ve İslâm düşüncesinde entelektüel bir birikimin oluşmasında oynadığı rol ile İslâm dünyasında meydana getirmiş olduğu zihniyet dönüşümü, oryantalizm ve oksidantalizm ile ilişkilendirilerek ele alınmaktadır.<b>A Mentality Transformation in the Islamic Thought (The House of Wisdom in the Context of Orientalism and Occidentalism)</b>The House

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Kiknadze, Zurab, Khvtiso Mamisimedishvili, and Nana Nozadze. "Folklore." Kadmos 15 (2015): 354–66. https://doi.org/10.32859/kadmos/7/354-366.

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A Vision in Saint George’s Sanctuary of Zodekhi The story relates about Saint George of Zodekhi’s miraculous healing of an ailing child. The saint is described to appear in the shape of a serpant above an oak tree standing by a sanctuary in the village of Zodekhi, the Tskhradzma (Nine Brothers) gorge, Akhalgori municipality. Recorded by Zurab Kiknadze and Khvtiso Mamisimedishvili A story narrated by a khutsesi (priest) from Khitale A Khevsurian priest (a sanctuary official), Giorgi Arabuli, relates about his village Khitale and its shrines, of which only ruins survive. The priest is visited by

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Halperin, Charles J. "A Note on Recent Research on the Term the ‘Tatar Yoke’ (Tatarskoe igo)." Golden Horde Review 13, no. 1 (2025): 8–16. https://doi.org/10.22378/2313-6197.2025-13-1.8-16.

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Research objectives: This essay analyzes and critiques recent research on the genealogy of the expression “Tatar Yoke” (Tatarskoe igo), the standard term for the period of Mongol rule of Rus’, in both Slavic and Latin. Research materials: This essay is based upon publications from 1984 to the present by Halperin, Ostrowski, Keenan, Rudakov, and Seleznev. Results and novelty of research: In 1984, Halperin identified the discovery of the earliest appearance of Tatarskoe igo in Slavic dated to the second half of the seventeenth century, made by Lev Dmitriev who did not appreciate its significance

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Dobanovacki, Dusanka, Ljiljana Milovanovic, Andjelka Slavkovic, et al. "Surgery before common era (B.C.E.)." Archive of Oncology 20, no. 1-2 (2012): 28–35. http://dx.doi.org/10.2298/aoo1202028d.

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Based on skeleton examination, cave-paintings and mummies the study of prehistoric medicine tells that the surgical experience dated with skull trepanning, male circumcision and warfare wound healing. In prehistoric tribes, medicine was a mixture of magic, herbal remedy, and superstitious beliefs practiced by witch doctors. The practice of surgery was first recorded in clay tablets discovered in ancient rests of Mesopotamia, translation of which has nowadays been published in Diagnoses in Assyrian and Babylonian Medicine. Some simple surgical procedures were performed like puncture and drainag

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Jones, Christopher P. "THREE TEMPLES IN LIBANIUS AND THE THEODOSIAN CODE." Classical Quarterly 63, no. 2 (2013): 860–65. http://dx.doi.org/10.1017/s0009838813000323.

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In Libanius' speech For the Temples (Or. 30), sometimes regarded as the crowning work of his career, he refers to an unnamed city in which a great pagan temple had recently been destroyed; the date of the speech is disputed, but must be in the 380 s or early 390 s, near the end of the speaker's life. After deploring the actions of a governor appointed by Theodosius, often identified with the praetorian prefect Maternus Cynegius, Libanius continues (30.44–5): Let no-one think that all this is an accusation against you, Your Majesty. For on the frontier with Persia (πρὸς τοῖς ὁρίοις Περσῶν) ther

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Montero Fenollós, Juan-Luis. "De Mari a Babilonia: ciudades fortificadas en la antigua Mesopotamia." Vínculos de Historia Revista del Departamento de Historia de la Universidad de Castilla-La Mancha, no. 11 (June 22, 2022): 15–32. http://dx.doi.org/10.18239/vdh_2022.11.01.

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Las ciudades mesopotámicas estaban amuralladas desde sus orígenes. Muralla y ciudad, símbolo de civilización, eran dos conceptos inseparables. Por mandato de los dioses, el rey era el responsable de la fundación de las ciudades y de la construcción de sus sistemas de defensa, que fueron evolucionando como respuesta a los cambios producidos en el arte de la guerra en el Próximo Oriente antiguo. En este artículo se analiza, en particular, la documentación arqueológica y textual de dos modelos de ciudad fortificada: Mari (III-II milenio a. C.), en el norte, y Babilonia (II-I milenio a. C.), en el

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Abbey, Tristan. "In the Shadow of the Palms: The Selected Works of David Eugene Smith." Perspectives on Science and Christian Faith 75, no. 2 (2023): 135–37. http://dx.doi.org/10.56315/pscf9-23abbey.

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IN THE SHADOW OF THE PALMS: The Selected Works of David Eugene Smith by Tristan Abbey, ed. Alexandria, VA: Science Venerable Press, 2022. xii + 155 pages, including a Glossary of Biosketches. Paperback; $22.69. ISBN: 9781959976004. *David Eugene Smith (1860-1944) may not be a household name for readers of this journal, but he deserves to be better known. An early-twentieth-century world traveler and antiquarian, his collaboration with publisher and bibliophile George Arthur Plimpton led to establishing the large Plimpton and Smith collections of rare books, manuscripts, letters, and artefacts

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Isabel, Gomes de Almeida. "Enūma eliš." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12574707.

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Enūma eliš, also known as Babylonian Epic of Creation and/or Poem of Exaltation of Marduk consists of 7 tablets and is a long narrative whose main protagonist is the Babylonian tutelar god, Marduk. Although the date of its composition is still a subject of debate (with hypothesis ranging from the beginning until the end of the 2nd millennium BCE), historiography tends to point the period of Nebuchadnezzar I's reign (c. 1125-1104 BCE) as the most plausible one. Nevertheless, most of the manuscripts that survived until present-day are dated to the 1st millennium BCE, written in Babylonian or Ass

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Metcalf, Christopher. "Old Babylonian Religious Poetry in Anatolia: From Solar Hymn to Plague Prayer." Zeitschrift für Assyriologie und vorderasiatische Archäologie 105, no. 1 (2015). http://dx.doi.org/10.1515/za-2015-0005.

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Abstract:In a recently published Old Babylonian Sumerian solar hymn, a diseased supplicant inquires into the nature of a past but unknown religious offence with which he has angered his personal god. The present article contains an interpretation of this passage and a discussion of its various Hittite versions, which range from an almost literal translation (in the Prayer of Kantuzili) to renderings that were strongly adapted to Hittite customs (in the prayers of Mursili II.). This unusually well-documented case offers new insights into the translation and adaptation of literary texts in the a

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Rosanne, Liebermann. "Book of Ezekiel." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12573413.

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The book of Ezekiel is one of the prophetic books (Nevi'im) canonized in the Hebrew Bible. It is a text of 48 chapters associated with the sayings and actions of the priest-prophet Ezekiel. Ezekiel is identified as one of the Judean elites exiled by the Neo-Babylonian empire alongside King Jehoiachin of Judah in 597 BCE. The book is set during the period 593-571 BCE and largely reflects the viewpoint of this first group of Judean exiles, who were displaced before the destruction of the Jerusalem temple and additional Judean migrations in 587 BCE. The earliest text of the book of Ezekiel was co

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Khwshnaw, Ardalan, and Khana Mohammed. "AN UNPUBLISHED LETTER OF SAMSU-ILUNA KING OF BABYLON." Iraq, September 22, 2021, 1–9. http://dx.doi.org/10.1017/irq.2021.6.

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This short letter of Samsu-iluna (1749–1712 B.C), king of Babylon, is preserved in the Slemani Museum, along with a number of other Old Babylonian documents. The article gives a brief overview of the letters of Samsu-iluna. The short letter appears to be addressed to one Ipqu-Gula, who may be a šassukkum-official (the head of the cadastre-office) from Isin. The article presents a copy, transliteration, translation of and commentary on this cuneiform document, which adds to the small number of letters sent directly by Samsu-iluna that are currently available.

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Hameeuw, Hendrik, Katrien De Graef, Gustav Ryberg Smidt, Anne Goddeeris, Timo Homburg, and Krishna Kumar Thirukokaranam Chandrasekar. "Preparing multi-layered visualisations of Old Babylonian cuneiform tablets for a machine learning OCR training model towards automated sign recognition." it - Information Technology, January 2, 2024. http://dx.doi.org/10.1515/itit-2023-0063.

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Abstract In the framework of the CUNE-IIIF-ORM project the aim is to train an Artificial Intelligence Optical Character Recognition (AI-OCR) model that can automatically locate and identify cuneiform signs on photorealistic representations of Old Babylonian texts (c. 2000–1600 B.C.E.). In order to train the model, c. 200 documentary clay tablets have been selected. They are manually annotated by specialist cuneiformists on a set of 12 still raster images generated from interactive Multi-Light Reflectance images. This image set includes visualisations with varying light angles and simplificatio

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Worae, Yaw, and Jonathan E. T. Kuwornu-Adjaottor. "A Critical Examination of the Translation Philosophy of the Asante-Twi Bible." E-Journal of Humanities, Arts and Social Sciences, February 20, 2023, 118–27. http://dx.doi.org/10.38159/ehass.2023422.

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Bible translation activities have been documented since the return of the Jewish people from the Babylonian captivity in the period of the 5th century BCE (Before the Common Era). In Ghana, the earliest translation of portions of Scripture was in Ga in 1805. Bible translation into mother tongues overtly or covertly employs one or more of the philosophies known in translating the Bible. This article examined the philosophy that underpinned the translation of the Asante-Twi Bible, a mother-tongue Scripture that is widely used by the Akan-speaking people of Ghana. Two texts (Acts 1:12 and Hebrews

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Isabel, Gomes de Almeida. "Enki and Ninmaḫ". Database of Religious History, 27 червня 2024. https://doi.org/10.5281/zenodo.12574553.

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"Enki and Ninmaḫ" is a short Sumerian literary composition, of circa 140 lines, that addresses the creation of humans and the decree of their destinies. At some point, during the celebration for the anthropogenic act, Enki and Ninmaḫ seem to compete to find out who can better define the appropriate destinies for some newly created disabled humans. Enki manages to decree a good fate to every single case/creature created by Ninmaḫ, but on the contrary, the goddess is unable to do so for Enki's creature, Umul. As such, the composition ends with Enki being praised. Several translations for this co

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Terblanche, Marius D. "’n Besinning oor die identiteit van die knuppel van die HERE in Jeremia 51:20." In die Skriflig/In Luce Verbi 58, no. 1 (2024). http://dx.doi.org/10.4102/ids.v58i1.3059.

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A reflection on the identity of the club of Yahweh in Jeremiah 51:20: This article reflected on the identity of the club of Yahweh referred to in Jeremiah 51 v.20. Various solutions have been offered. These solutions generally have a decisive effect on the interpretation as well as the translation of Jeremiah 51 vv. 20–23. This article commenced with an examination of Jeremiah 51 vv. 20–23. Subsequently, the immediate context of Jeremiah 51 vv.20–23, namely the other oracles against Babylon in Jeremiah vv. 50–51, was used as an interpretative lens. Attention was specifically paid to possible c

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Ryberg Smidt, Gustav, Katrien De Graef, and Els Lefever. "Keep me PoS-ted: experimenting with Part-of-Speech prediction on Old Babylonian letters." it - Information Technology, May 21, 2024. http://dx.doi.org/10.1515/itit-2023-0129.

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Abstract Within this paper we will account for a cooperation between Ghent University based Assyriologists and computational linguists that has set up a pilot study to analyse the language used in Old Babylonian (OB) letters using Natural Language Processing (NLP) techniques. OB letters make up an interesting dataset because (1) they form an invaluable source for everyday vernacular language, and (2) more than 5000 have been recovered, many of which are accessible in transliteration and translation through the series Altbabylonische Briefe and the Cuneiform Digital Library Initiative. Based on

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"Narratives on Translation across Eurasia and Africa: From Babylonia to Colonial India ed. by Sonja Brentjes, Jens Høyrup, and Bruce O'Brien (review)." Parergon 41, no. 1 (2024): 341–42. http://dx.doi.org/10.1353/pgn.2024.a935363.

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Troels, Pank Arbøll. "Neo-Assyrian Healers (āšipu/mašmaššu-exorcists)." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12575081.

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The exorcist (Akkadian āšipu/mašmaššu) acted in an intellectual community as one of five main scholarly professions throughout the Neo-Assyrian period. Exorcists were primarily concerned with medical and magical healing, as well as diagnosing causes of illness, for private - and frequently highborn - clients. Furthermore, they could perform rituals for the city, temples, and the court. Accordingly, they were often connected to the royal court, as well as official and religious institutions in various cities. However, exorcists were not priests. Among the tools of their trade were numerous ritu

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Goldman, Irwin L., and Jules Janick. "Evolution of Root Morphology in Table Beet: Historical and Iconographic." Frontiers in Plant Science 12 (August 10, 2021). http://dx.doi.org/10.3389/fpls.2021.689926.

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The Beta vulgaris complex includes sugar beet, mangel wurzel, Swiss chard, fodder beet, and table beet. Mangel wurzel and fodder beet are considered to be the same general crop type, with the former possessing lower dry matter content (&lt;13%) than the latter. Mangel is likely derived from crosses between table beet and chard, while fodder beet may have a more recent origin, arising from crosses between mangel and sugarbeet. The table beet was derived from the wild sea beet, B. vulgaris (L.) subsp. maritima (L.) Arcang, with small non-spherical roots. Table beet is presently a popular veg

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Dong, Wang. "Western Zhou (1045 BCE - 771 BCE)." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12574565.

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Recording the state of our knowledge in March-April 2024, this entry on Western Zhou (circa 1045/1046 BCE - 771 BCE) examines the best/most creditable known primary and secondary sources (including archaeological, literary, and artistic evidence), data analysis, and approaches to and interpretations of the subject matter. As a key part of the three dynasties in Chinese history—legendary, real, imagined and unimagined— the Xia (夏, circa 2070 BCE - 1600 BCE), Shang (商, aka Yin 殷, circa 1600 BCE – 1046 BCE), and Zhou of early China, the Western Zhou (西周 circa 1046/1045 BCE - 771 BCE) began with K

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