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In dit artikel richt ik mij op Romeinen 12:1-8, een gedeelte dat eindigt met de opsomming van zeven gaven, waarvan slechts een deel overeenkomt met 1 Korintiërs 12. De laatste drie gaven zijn van een eigen orde en kunnen worden samengevat als drie diaconale gaven. Ze zijn misschien niet spectaculair, maar kunnen wel mensen met elkaar verbinden en anderen in staat stellen zich zonder dagelijkse zorgen aan God toe te vertrouwen.

In Justifying Christian Aramaism Eveline van Staalduine-Sulman explores how Christian scholars of the sixteenth and early seventeenth century justify their study of the Targums, the Jewish Aramaic translations of the Hebrew Bible.

In Justifying Christian Aramaism Eveline van Staalduine-Sulman explores how Christian scholars of the sixteenth and early seventeenth century justify their study of the Targums, the Jewish Aramaic translations of the Hebrew Bible.

In Justifying Christian Aramaism Eveline van Staalduine-Sulman explores how Christian scholars of the sixteenth and early seventeenth century justify their study of the Targums, the Jewish Aramaic translations of the Hebrew Bible.

In Justifying Christian Aramaism Eveline van Staalduine-Sulman explores how Christian scholars of the sixteenth and early seventeenth century justify their study of the Targums, the Jewish Aramaic translations of the Hebrew Bible.

Hebrew Texts in Jewish, Christian and Muslim Surroundings offers a new perspective on Judaism, Christianity and Islam as religions of the book by showing that there is an intricate web of relations between the texts of these three religious traditions.

Hebrew Texts in Jewish, Christian and Muslim Surroundings offers a new perspective on Judaism, Christianity and Islam as religions of the book. Their problematic relation seems to indicate that there is more that divides than unites these religions. The present volume will show that there is an intricate web of relations between the texts of these three religious traditions. On many levels readings and interpretations intermingle and influence each other. Studying the multifaceted history of the way Hebrew texts were read and interpreted in so many different contexts may contribute to a better understanding of the complicated relation between Jews, Christians and Muslims. These studies are dedicated to Dineke Houtman honouring her work as professor of Jewish-Christian relations.

The following article is the result of an investigation into the use ofspaces in the Masoretic manuscripts of the book of Samuel, led by thequestion: Is there a system in the use of spaces that can explain theabove-mentioned phenomena? And if so, is there reason to assume thatspaces could also indicate silence or missing text? The search for answershas been based on the appearance of these textual markers in CodexLeningradensis (L), Codex Aleppo (A), and Codex Cairensis (C), whichare analysed by Langlamet (1984). To arrive at a certain measure of datingmss 4QSama, 4QSamb and 1QSama are used, which are excellentlydescribed by Herbert.

To explore the question of whether Tg Jon might function as background to NT texts I compare Tg Jon and the gospel according to Matthew. I restrict this research to agricultural imagery, because the Targum is famous for its explanation of metaphors and similes, and because much imagery in Matthew has an agricultural background. It appears that in some cases it is interesting and helpful to consult the Targumic version of the Hebrew Bible. Targumic explanation of imagery is close to that of Matthew's, although one must be aware of the differences. © Copyright 2014 by Koninklijke Brill NV, Leiden, 2014.

There are two versions of the Targum of Samuel with Latin translation that have been written or edited by Christian scholars. The first is present in two manuscripts of Alfonso de Zamora, viz. mss 7542 (Biblioteca Nacional, Madrid; dated 1533) and M-1, M-2 and M-3 (Biblioteca General Historica, Universidad de Salamanca; dated 1532-1534). The second is edited in the Antwerp Polyglot Bible (1569-1572). Both the manuscripts and the Polyglot Bible were clearly made for a Christian readership, which is demonstrated in this article. The question arises of whether the Aramaic text in these manuscripts and this edition is suitable for the planned new critical edition of Targum Samuel. © 2012 Koninklijke Brill NV, Leiden.

Sequel of G.W. Lorein, EvS-S, 'A Song of David for Each Day: The Provenance of the Songs of David', RevQ 85 (2005), 33-59.The authors discuss the text, language and contents of the second, third and fourth of the Songs of David (šîrē Dawîd), found in the Cairo Genizah (hence the siglum CšD), and put forward a historical reconstruction of its origin – by reason of the many parallels and of philological arguments – as possibly written by the Qumran Community in their last period, a period which had a positive attitude to King David and which is known for its production of liturgical manuscripts. King David is the pivotal figure, acting as the historical figure and at the same time as the coming Messiah; typical is the universalism, that is, the understanding that all the nations will come to acknowledge the God of Israel.

Sephardic Targum manuscripts contain Aramaic and Latin text, surrounded by a remarkable set of paratextual elements. This chapter describes the paratext of two Targum manuscripts, produced by the Converso Alfonso de Zamora in the sixteenth century, viz. ms 7542 and the series mss M1-M3. They appear to be a mixture of Jewish and Christian elements, reflecting the world of this Converso in Spain. Alfonso de Zamora worked in Salamanca and in Alcala de Henares. He had been attracted to teach Hebrew and Aramaic. Besides, he was one of the editors in the team that produced the Complutensian Polyglot Bible under the direction of Cardinal Francisco Jimenez de Cisneros. The chapter describes items: the colophons, the indications of toseftas, the headings and closings, two introductory poems of David Kimchi, the dictionary references, alternative readings to the Aramaic column and other marginal notes. Keywords: Alfonso de Zamora; Aramaic column; Christian elements; Jewish elements; Polyglot Bible; Sephardic Targum manuscripts