By Derek Robert George Beattie, Martin McNamara, Royal Irish Academy
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Extra info for Aramaic Bible: Targums in Their Historical Context (JSOT Sup 166)
Bowker, The Targums and Rabbinic Literature (Cambridge, 1969), p. 25, and GJ. Kuiper, The Pseudo-Jonathan Targum and its 42 The Aramaic Bible: Targums in their Historical Context identical with Onqelos, is not clarified by the Genizah texts, but they do have much to add to our knowledge of the development of that popular genre of Aramaic translation known simply as Targum. Although other essays in this volume will offer detailed examinations of the targumic material in general and of its representation among the Genizah fragments in particular, it will be necessary for the sake of completeness to add a few comments in the present context.
Whether or not Aquila is, as has sometimes been suggested,28 section, pp. 62-63, English section, pp. 69-70; E. Fleischer, Eretz-Israel Prayer and Prayer Rituals as Portrayed in the Geniza Documents (Hebrew; Jerusalem, 1988), pp. 215-57. 26. S. D. ), Palestinian Syriac Texts from Palimpsest Fragments in the Taylor-Schechter Collection (London, 1900); M. Sokoloff and J. Yahalom, 'Christian Palimpsests from the Cairo Geniza', Revue d'histoire des Textes 8 (1978), pp. 109-32. 27. C. , with preface by C.
We know no original author of any Targum (despite names like Onqelos, Jonathan, Pseudo-Jonathan, Joseph the Blind). After the apographs in the written transmission come the MSS: one MS is copied from another, and this is the beginning of the chain of textual transmission. This new stage of transmission has many items: one is constituted by the families of MSS ('Stemma Codicum') that shows the global history of a book, depending either on textual traditions, or on scribal schools, or on centuries of transmission.