Published by Cambridge University Press Syndicate, Pitt Building, Trumpington Street, Cambridge CB2 1 Rp. Professor David Daube, Director of the Robbins Hebraic and Roman Law Collections and Professor-in-Residence at the University of California, Berkeley School of Law. Reif, Director of the Taylor-Schechter Genizah Research Unit and Associate Librarian at the University of Cambridge.
This is how the descriptions of the treasures of the Jewish Museum in Prague and. Editor of Saadya Studies: Commemorating the Thousandth Anniversary of the Death of R. Plato and Political Thought in Islam', Paideia, Special Ages Issue, 'The Cultural and Intellectual Life of the Ages.
P. BROCK
Z~KOV zfiv aorqpiav, 'the word [Phasech] means the salvation of the firstborn of the Hebrews. Although it is normally God (or his hand) who is the subject of the verb, in four passages (Gen. In his comprehensive history of the modern critical study of the Old Testament since the Reformation, H.J.
In the course of this, the history of the major political institutions of kingship and legal administration is also given extensive coverage. An appreciation by Cohen of Graetz's work is found in 'Zur Jahrhundertfeier unseres Graetz' in H. This apologetic element in the structure of Graetz's work therefore has a special interest for the study of the development of Jewish thought in the nineteenth century.
DAVID DAUBE
R.M. DE LANGE
The text is part of a Greek translation of the book of Ecclesiastes, which begins towards the end of ii. Otherwise it is rendered by the genitive of the indirect object (verses) or the accusative of the direct object (verse 22). It is of the ~aiys type, and may have been produced in the circle of Aquila.
They must strongly suspect that our text is a revision of the LXX aimed at modernizing the language and following slightly different canons of translation. Without entering into the vexed question of the origin of this version, it may be safely stated that it is neither an ancestor nor a descendant of our text. Each verse of the Hebrew verse is followed by its Greek translation, whereas our text gives only the first word or two of each Hebrew verse.
S K24.14 (see plates 3 and 4) Descr ip tion
In the translation I have added biblical references and the AV translation of the Hebrew words. The earliest evidence (other than the text from Qumran) for the Jewish interpretation of the verse is found in the ancient versions. It is convenient to start with the A-text of the LXX and the version given by Ottley.
Cazelles argues his case well, but it is difficult to accept his interpretation of the verse. On the other hand, it is also possible that the ancestor of the feminine singular suffix is. The interpretation of the last clause in the verse depends in part on how bmh is translated.
ROBERT P. GORDON
The problem of the exiles is also addressed in the fragment of Palestinian Targum to Ezek. But this (offering) refers to the blood of the covenant of circumcision, which is like the blood of a sacrifice.'. The Targum, which introduces its own brand of 'Name Theology', simply substitutes 'to the name of the LORD' for the MT's 'to the LORD.'
11 was a flexible text for Christians as well as Jews in the early centuries AD. It is known from Josephus' account of the First Jewish War that the temple of Onius was destroyed by the Romans c. Great is the glory of the LORD, who has spread [MT ' beyond the '1 border of Israel.'
A more striking statement about the extent of the kingdom of Israel in the new order comes in Tg Zag. 3 If the latter is preferable - Damascus would again belong to 'the land of the house of his presence. One of the reference points mentioned is 'the king's wine presses', which must indicate some royal property in the vicinity of Jerusalem.
Jastrow, A Dictionary of the Targumim, The Talmud Babli and Yerushalmi, and the Midrashic Literature (London-New York, 1903) p. A Christian parallel to the latter factor is provided by the use of the Old Testament in the New Testament. The Bible in Medieval Hebrew Poetry 141 modern form, preserves in Arabic Jebel 'al-Tariq the name of the commander who captured it in 7 11.
The most elaborate development of the concept is the Targum til Sange; see R.
SHELOMO MORAG
This third part is basically a concise and clear description of the noun morphology. Almoli's status as a Hebrew grammarian cannot be understood from this brief summary of the structure and content of HdikGt. Almoli's 'kings' and 'servants' are the counterparts of the long (tZnZ2 gtdolot) and short (t&z&t qZpwz6t) vowels of the Qimhis school.
Despite the outward similarity, Almol's concept of the relationship between "kings" and "servants" differs from that of long and short vowels in the Qimhis school. From Almoli's remarks about the position of the Sewa mobile on the scale we can conclude that all four levels are valued equally. I might add that the problem of inconsistency mentioned above also underlies Qimhis's theory of the structure of the vowel system.
Some of Almoli's observations also shed light on some aspects of the contemporary common pronunciations of Hebrew. This means that the Sephardic communities of Almoli's time did not follow Qimhi's rule in their realization of the medial &?~-wcf.~~. David Qimhi's rule is based on the practice of the former communities,47 while Almoli's observation reflects that of the latter.
This concept is introduced to indicate the realization of the second of two consecutive Ewcf'im. For the nature of medial S2wii in the traditional pronunciations of the Sephardic communities, see S. Katz, The Hebrew Language Tradition of the Community qf Qjerba (Tunisia), (Hebrew: Edah Velashon, vol.
As one would expect, David Qimhi only refers to reading the Bible in his line.
CHAIM RABIN
The book of Deuteronomy is stylistically the most integrated of the Pentateuch and therefore, undoubtedly, a text in the Discourse Analysis sense. The choice of words and phrases also brings it somewhat closer to what is mentioned in the study of the biblical poetic language. I may mention as a parallel closer to the time the use of poetic language (close to the . 'Hymnic-Epic Dialect') in the inscriptions of the later kings of Assyria.
Is it sufficient at this point to say that the source of the commentary must be sought in the Eastern Mediterranean, or perhaps in the Balkans? The page and line numbers in the margin of the English text refer to the Hebrew original. Precisely this interpretation of the Hebrew idiom is one of the interpretations that IE cites; cp.
This justification of the terminology applied here to the fetus is precisely that suggested by IE. This interpretation of the defective spelling is found in BR and in Midrai ~tist?r6t Witerot in. This meaning of the root nzd is derived from TO and is generally followed in the commentators and midrashim.
Although only the first words of the commentary are preserved, it clearly parallels that of IE; cp. The entire passage corresponds to R with the exception of the first four legible words in the third line. There is another interpretation of THIS IS THE STORY OF THE DESCENDANTS OF ABRAHAM'S SON.
No, it's just that he was so afraid 1 of the snakes and scorpions in the pit that his features changed and he looked anemic.
AVIHAI SHIVTIEL
G. SNAITH
For a thorough knowledge of this persecution we must turn to the “Acts of the Persian Martyrs.” The soul's shadowy existence in the grave or Sheol was kept separate from the spirit, which returned to God after death. The eating of the Passover by Jews in the Diaspora among the Gentiles is, according to Afrahat, an abuse of the precept of Moses.
He starts by saying that the Jews were scattered among the peoples of the world because of their misdeeds. This latter view was adopted by the Targum Onqelos, who rendered this part of the line as. In the course of a midrashic elaboration of the Hebrew text, Targum Pseudo-Jonathan includes the phrase 5'ny N;C nS:.
WEITZMAN The Origin of the Peshitta Psalter pointed out that we today know no more than Theodore,3 but. The most recent study on the origins of the Peshitta Psalter was published in 1939 by C. The Peshitta Version of the Pentateuch in its Relation to the Sources of Jewish Exegesis (Hebrew, with English abstract (Jerusalem, 1975)).
W E I T Z M A N The origin of the Psalter Peshitta is omitted, verse 117 is translated a second time instead. One such feature is the introduction of the idea of election through the root gb'. W E I T Z M A N The origin of the Psalter Peshitta 289, where they pointed out that the Torah was given to Israel and rejected.
Knibb's own conclusion is that the parables are Jewish and can tentatively be dated to the end of the first century AD. The Origin of the Peshitta Psalter 291 in etymological terms, it is a faithful rendering of the root psg,. How the translations of the other biblical books relate to the Pentateuch and the Psalter is yet to be seen.
Rabbi David Kimhi's commentary on Psalms cxx-cl, edited and translated by Joshua Baker and Ernest W.
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