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Michal Bar-Asher Siegal

the Syriac version does not suggest a preference for poverty at all. Rather, Ben Sira asserts that a person should not accumulate wealth by living as a poor person, and should use his wealth in his life because one does not know when he will die. In fact, the general sense is quite the opposite of a

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Christian M.M. Brady

Mahlon and Chilion died because they had married foreign women. The benefits of a pious life are quickly made clear as well when it is announced in 1.6 that the famine in Israel has been lifted ‘because of the merit of Ibzan the judge and his prayers , which he prayed before the Lord’. Boaz

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Stefanie Rudolf

Orthodox Patriarch Barsoum: ‘As for the ancient pseudo-alchemy, the Syrians were motivated by the Christian teaching and practice to reject it as they also rejected the absurdities of astrology.’ 3 But this is just one side of the coin following the Augustan History ( Historia Augusta ), a late Roman

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Alexander Samely

texts usually do, speak about the words ‘God’, ‘beginning’, ‘creating’, ‘heaven’, etc., while also speaking about the objects. Targum is thus characterized by use of the object language, but motivated (at least partly) by a meta-linguistic reflection on the meaning of words, namely those of the biblical

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Alinda Damsma

Polyglot Bible (1569/73) reads ‮כמחזי אדם‬‎. These translations may be the work of later tradents who, living at a time when Targum Jonathan had lost its function in public worship, did not consider the mentioning of God’s humanlike form doctrinally dangerous. 27 Now that we have taken note of the

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Siam Bhayro

. 204. I would like to thank Mr. Kevin Van Bladel for help with this Arabic source. 27 For a brief introduction to the life and work of H . unayn, see L.E. Goodman, ‘The Translation of Greek Materials into Arabic’, in M.J.L. Young et al. (eds), Religion, Learning and Science in the ‘Abbasid Period (CHAL

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Tomasz Niedźwiedzki

the fire of Gehenna forever. Targumic Joseph escapes the punishment as he is a man of impeccable manners. 1.3. Joseph as a Master of His Emotional Life The strong emotional reaction of Joseph when he first saw Benjamin in Egypt has been modified in TgNeof (Gen. 43

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Christian Stadel and Mor Shemesh

classified as an inherited loanword. 74 In contradistinction to the eastern dialects, the /t/ of the SamAr form was not reinterpreted as a feminine ending. Thus, in SamAr at least, the unusual representation of ⟨τ⟩ by ⟨‮ת‬‎⟩ was not motivated by the reanalysis as an Aramaic morpheme. What’s more, only in

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Calum M. Carmichael

upon her living person. The contrast between life and death that shows up in the ritual mourning is overshadowed by an even greater contrast between the two. In the words of Ecclesiastes (iii 4) the woman goes from "a time to mourn" to "a time to dance" in the form of her nuptials. Such a juxtaposition

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Hanneke van Loon

reached an old age (cf. 4:7 and 5:26). 34 By conceptualizing life as service, Job motivates why he does not strive for a long life and why he longs for the rest of death. As Eliphaz has confirmed in 4:6 that Job has been a loyal servant, the LIFE IS SERVICE metaphor challenges him to agree that Job