‭Translation from B.D. Chilton, The Isaiah Targum (The Aramaic Bible, 11; Collegeville: The Liturgical Press, 1987), 56.‬

‭Translation from B.D. Chilton, The Isaiah Targum (The Aramaic Bible, 11; Collegeville: The Liturgical Press, 1987), 56.‬)| false
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‭Cf. L. Ryken et al. (eds.), Dictionary of Biblical Imagery (Downers Grove: InterVarsity Press, 1998), pp. 650 and 865. Some examples are 2Sam. 23.6; Isa. 27.4; 33.12; Nah. 1.10.‬

‭Cf. L. Ryken et al. (eds.), Dictionary of Biblical Imagery (Downers Grove: InterVarsity Press, 1998), pp. 650 and 865. Some examples are 2Sam. 23.6; Isa. 27.4; 33.12; Nah. 1.10.‬)| false
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‭Cf. J. Ribera Florit, El Targum de Isaías: La versión aramea del profeta Isaías (Biblioteca Midrásica, 6; Valencia: Soler, 1988), pp. 30–31.‬

‭Cf. J. Ribera Florit, El Targum de Isaías: La versión aramea del profeta Isaías (Biblioteca Midrásica, 6; Valencia: Soler, 1988), pp. 30–31.‬)| false
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‭Translation from Chilton, The Isaiah Targum, p. 52.‬

‭Translation from Chilton, The Isaiah Targum, p. 52.‬)| false
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‭Hayward, The Targum of Jeremiah, p. 75, n. 21 remarks that the Aramaic word used here for ‘end’ commonly refers to the end time of redemption. Later Rabbinic parables use sowing and reaping in a more personal sense for being begotten and being buried (MQ 9a–b; Gen. R. 23.11), see Feldman, The Parables and Similes, pp. 32–33; or for being buried and resurrected (Sanh. 90b), see p. 54. The latter use is also known from Paul in his letter to the Corinthians (15.35–49).‬

‭Hayward, The Targum of Jeremiah, p. 75, n. 21 remarks that the Aramaic word used here for ‘end’ commonly refers to the end time of redemption. Later Rabbinic parables use sowing and reaping in a more personal sense for being begotten and being buried (MQ 9a–b; Gen. R. 23.11), see Feldman, The Parables and Similes, pp. 32–33; or for being buried and resurrected (Sanh. 90b), see p. 54. The latter use is also known from Paul in his letter to the Corinthians (15.35–49).‬)| false
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‭M.C.A. Korpel, A Rift in the Clouds: Ugaritic and Hebrew Descriptions of the Divine (Münster: Ugarit-Verlag, 1990), p. 443.‬

‭M.C.A. Korpel, A Rift in the Clouds: Ugaritic and Hebrew Descriptions of the Divine (Münster: Ugarit-Verlag, 1990), p. 443.‬)| false
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‭Translation from Hayward, The Targum of Jeremiah, p. 113.‬

‭Translation from Hayward, The Targum of Jeremiah, p. 113.‬)| false
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‭Translation from S.H. Levey, The Targum of Ezekiel (The Aramaic Bible, 13; Edinburgh: T. & T. Clark, 1987), p. 56.‬

‭Translation from S.H. Levey, The Targum of Ezekiel (The Aramaic Bible, 13; Edinburgh: T. & T. Clark, 1987), p. 56.‬)| false
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‭Korpel, A Rift in the Clouds, p. 440.‬

‭Korpel, A Rift in the Clouds, p. 440.‬)| false
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‭Cf. Cathcart and Gordon, The Targum of the Minor Prophets, p. 194, n. 10: ‘The stone of MT is interpreted messianically; cf. Tg.’s king in Zion, for MT’s stone, at Isa. 28.16, and the Targumic interpretation of the rejected stone of Ps. 118.22 with reference to David.’ So also J.C. de Moor, ‘The Targumic Background’, pp. 75–76.‬

‭Cf. Cathcart and Gordon, The Targum of the Minor Prophets, p. 194, n. 10: ‘The stone of MT is interpreted messianically; cf. Tg.’s king in Zion, for MT’s stone, at Isa. 28.16, and the Targumic interpretation of the rejected stone of Ps. 118.22 with reference to David.’ So also J.C. de Moor, ‘The Targumic Background’, pp. 75–76.‬)| false
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‭Translation from Chilton, The Isaiah Targum, pp. 10–11.‬

‭Translation from Chilton, The Isaiah Targum, pp. 10–11.‬)| false
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‭Korpel, A Rift in the Clouds, p. 440, while the tower refers to Zion as Jerusalem’s highest point. See also her ‘The Literary Genre of the Song of the Vineyard (Isa. 5:1–7)’, in: W. van der Meer and J.C. de Moor (eds.), The Structural Analysis of Biblical and Canaanite Poetry (Sheffield: Sheffield Academic Press, 1988), pp. 119–155, esp. pp. 128–129.‬

‭Korpel, A Rift in the Clouds, p. 440, while the tower refers to Zion as Jerusalem’s highest point. See also her ‘The Literary Genre of the Song of the Vineyard (Isa. 5:1–7)’, in: W. van der Meer and J.C. de Moor (eds.), The Structural Analysis of Biblical and Canaanite Poetry (Sheffield: Sheffield Academic Press, 1988), pp. 119–155, esp. pp. 128–129.‬)| false
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‭Cf. De Moor, ‘The Targumic Background’, p. 70, where he considers it a reference to the southwestern corner of the altar in which the libated wine was drained.‬

‭Cf. De Moor, ‘The Targumic Background’, p. 70, where he considers it a reference to the southwestern corner of the altar in which the libated wine was drained.‬)| false
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‭Chilton, The Isaiah Targum, p. 11, n. 5:1–5:15. De Moor, ‘The Targumic Background’, pp. 69–70 assumes that the plural is an error and reads: ‘my sanctuary’. Later Rabbinic parables use the hedge or the fence as a symbol for the Great Synagogue (Sifre Num. 10.29; B. Bat. 91b; Ab. 1.1; Hul. 110a), see Feldman, The Parables and Similes, pp. 35–36.‬

‭Chilton, The Isaiah Targum, p. 11, n. 5:1–5:15. De Moor, ‘The Targumic Background’, pp. 69–70 assumes that the plural is an error and reads: ‘my sanctuary’. Later Rabbinic parables use the hedge or the fence as a symbol for the Great Synagogue (Sifre Num. 10.29; B. Bat. 91b; Ab. 1.1; Hul. 110a), see Feldman, The Parables and Similes, pp. 35–36.‬)| false
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