Aramaic in Post-Biblical Judaism and Early Christianity Duke University, North Carolina, June 14 – July 23, 2004
Michael Philip
Penn
Lucas
Van Rompay
Beth Mardutho: The Syriac Institute
George A. Kiraz
James E. Walters
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Beth Mardutho: The Syriac Institute
2004
Vol. 7, No. 2
For this publication, a Creative Commons Attribution 4.0 International
license has been granted by the author(s), who retain full
copyright.
https://hugoye.bethmardutho.org/article/hv7n2crpennvanrompay
Aramaic in Post-Biblical Judaism and Early Christianity Duke University, North Carolina, June 14 – July 23, 2004
https://hugoye.bethmardutho.org/pdf/vol7/HV7N2CRPennVanRompay.pdf
Hugoye: Journal of Syriac Studies
Beth Mardutho: The Syriac Institute,
vol 7
issue 2
Hugoye: Journal of Syriac Studies is an electronic journal dedicated to the study
of the Syriac tradition, published semi-annually (in January and July) by Beth
Mardutho: The Syriac Institute. Published since 1998, Hugoye seeks to offer the
best scholarship available in the field of Syriac studies.
Syriac Studies
Aramaic
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[1] From
June 14th to July 23rd 2004, Duke University hosted a National
Endowment for the Humanities summer seminar entitled
“Aramaic in Post-Biblical Judaism and Early
Christianity.” This seminar gave fifteen scholars the
opportunity to broaden and deepen their knowledge of Aramaic
and to discuss major developments in recent Aramaic
scholarship. Eric M. Meyers (Duke University) and Paul V.M.
Flesher (University of Wyoming) co-directed the seminar. Lucas
Van Rompay (Duke University) served as the third principal
instructor. Guest seminar leaders and lecturers included
Douglas M. Gropp (Catholic University of America, Washington,
DC), George A. Kiraz (Beth Mardutho), Hayim Lapin (University
of Maryland), Christine C. Shepardson (University of Tennessee,
Knoxville), and Michael Sokoloff (Bar Ilan University).
[2] The
seminar focused on three different literary languages: literary
Aramaic of the post-Achaemenid period (including Qumran Aramaic
and the language of the earliest Jewish translations of the
Bible), Jewish Palestinian Aramaic, and Syriac. In addition to
morning language training and reading sessions, evening
seminars and lectures addressed several topics of broader
literary and historical interest. The fifteen participants also
worked on individual research projects in consultation with the
three senior scholars. In the final week of the seminar, the
participants presented interim reports of their research
projects. A volume appearing in 2005 will publish final
versions of these projects.
[3] As the
following list of presentation titles suggests, the
participants’ research reflected a diversity of
backgrounds and interests.
Michael Carasik, Syntactic double translation in the
Targumim.
Blane Conklin, Translation technique in the Peshitta and
the Targumim in the case of Hebrew ky ’m.
David Everson, Targumic insertions of ml’k
in the Pentateuch and their ideological significance.
Joseph Frankovic, Interdependence among Rabbinic texts
and genres: the case of Targum Canticles and Song of Songs
Zuta.
Madeline Kochen, Human and divine property in Rabbinic
literature and in the Targumim.
Kyong-Jin Lee, A comparative analysis of the hapax
legomena in the Targumim on Genesis.
Tarsee Li, The active participle and the renewal of the
progressive in the Aramaic of Daniel.
Al Lukaszewski, Greek transliteration of Semitic words in
the New Testament and first-century Judean Aramaic
phonology.
Rachel Neis, Pilgrimage phantasies: visions of visits (in
Rabbinic literature and Targumim).
Michael Penn, Possession, polemic, and the Syriac
Qenneshrin fragment.
Theodore Perry, Targum Jonah as fantastical
interpretation.
Sigrid Peterson, Syriac texts on the Maccabean martyrs
and the concept of Jewish Syriac literature.
William Reader, The adverb ’ulay in TaNaK
and early versions. Observations on translation policies and
relationships and on the term’s
‘theological’ afterlife.
Stephen Reed, The usage of the first person in the
Genesis Apocryphon.
David Rensberger, The Syriac Letter of Mara bar Serapion
to his son.
[4] For many
participants the seminar offered a rare opportunity to interact
with other students and scholars of Aramaic and to read and
discuss texts collaboratively. Because the academic study of
early literary Aramaic, Jewish Palestinian Aramaic, and Syriac
tends to develop into separate disciplines, the seminar served
a particularly important role in emphasizing the
interconnectedness of the various Aramaic traditions and
highlighting the necessity for students of any specific branch
of Aramaic to be aware of scholarship in other fields of
Aramaic studies.