The Aramaic Bible: Targums in their Historical Context
The Aramaic Bible: Targums in their Historical Context The Aramaic Bible: Targums in their Historical Context
MAKER Targum Pseudo-Jonathan of Deuteronomy 1.1-8 265 footnote which reads: 'The rest of this verse and verse 2 are unclear'. The Targums, including Onqelos, solved the problem by stating that Moses spoke to all Israel beyond the Jordan, and that he there referred to events that had taken place in the wilderness, in the plain of Moab, at the Sea etc. The Palestinian Targums, and to some extent Onqelos, generally agree in associating the place-names mentioned in vv. 1 and 2 with certain events that had taken place on the journey from Egypt to the Promised Land, as one may see from the following summary: Beyond the Jordan All the Targums take HT literally and state that Moses spoke to the people beyond the Jordan Wilderness (Law given at) Sinai: Pseudo-Jonathan, Neofiti, P, 4 V, 5 Ctg Br Onqelos: 'for having sinned in the wilderness' Arabah (Law explained in) the plains of Moab; Pseudo- Jonathan, Neofiti, P, V, Ctg Br Onqelos: '(For having caused provocation in) the plains' Opposite Suph Pseudo-Jonathan : (since you crossed) the shore of the Sea of Reeds Onqelos: 'opposite the Sea of Reeds' The Palestinian Targums. (Neofiti, Fragmentary Targums; Ctg Br) offer a twofold (or threefold) interpretation of 'opposite Suph' a) (signs performed when you were standing at) the Sea of Reeds b) (you provoked him to anger) by the sea, (and you rebelled) by the Sea of Reeds Paran Spies sent from Paran (cf. Num. 13): Pseudo- Jonathan, Neofiti, Fragmentary Targums, Ctg Br Onqelos: at Paran they talked irreverently about the manna Tofel and Laban All the Palestinian Targums link these places with the episode of the manna Pseudo-Jonathan: 'you murmured about the manna' Neofiti (cf. also P, V, Ctg Br): 'the manna of which you said, "our soul. Onqelos: '(they talked irreverently about) the manna' 4. P = Fragmentary Targum, Paris, Bibliotheque nationale, Hebr. 110. 5. V = Fragmentary Targum, Vatican Ebr. 440.
266 The Aramaic Bible: Targums in their Historical Context Hazeroth Pseudo-Jonathan : you demanded meat at Hazeroth (cf. Num. 11.31-34) Neofiti. Fragmentary Targums, Ctg Br: at Hazeroth your corpses fell because of the meat Onqelos: at Hazeroth they caused provocation about the meat Di-Zahab All the Targums, including Onqelos, associate Di- Zahab with the Golden Calf Words of Rebuke These are the words of rebuke that Moses spoke to all Israel. He gathered them closely to himself when they were on the other side of the Jordan. He began by saying to them : 'Was not the Tor ah given to you in the wilderness at Mount Sinai, and explained to you in the plains of Moab? How many miracles and wonders the Holy One, blessed be He, performed for you since you crossed the shore of the Sea of Reeds, where he made for you a way for each tribe. But you deviated from his word, and you angered him at Paran because of the report of the spies. You accused him falsely and you murmured about the manna which he sent down to you white from heaven. And you demanded meat at Hazeroth. You deserved to be blotted out from the world, were it not that he remembered in your favour the merits of your righteous fathers, and the Tent of Meeting, the ark of the covenant and the sacred utensils, which you covered with pure gold, and he made atonement on your behalf for the sin of the Golden Calf (Pseudo- Jonathan Deut. 1.1) Pseudo-Jonathan is the only Targum to add the phrase 'words of rebuke' (pytgmy 'wkhwt') in its translation of the opening phrase of v. 1 of HT, 'These are the words that Moses spoke'. This addition is in agreement with Sifre6 1 which says that from the phrase 'These are the words' in Deut. 1.1 we learn that Moses' words were words of rebuke (dbry twkhwt). The writer proves this point by referring to several other biblical texts where the formula 'the word of or 'the words of refer to words of rebuke. PRK 13.7 makes the same point more clearly, stating that whenever a word or words from the stem dbr, as dabar, dibre, debarim occurs curses and rebuke (twkhwt) 6. Hebrew Text: Sifre on Deuteronomy (ed. R. Finkelstein; Berlin: Jiidischer Kulturbund, 1939; republished by the Jewish Theological Seminary of America, New York, 1969). English translation: Sifre: A Tannaitic Commentary on the Book of Deuteronomy (translated with introduction and notes by R. Hamer; New Haven: Yale University Press, 1968).
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MAKER Targum Pseudo-Jonathan of Deuteronomy 1.1-8 265<br />
footnote which reads: '<strong>The</strong> rest of this verse and verse 2 are unclear'.<br />
<strong>The</strong> <strong>Targums</strong>, <strong>in</strong>clud<strong>in</strong>g Onqelos, solved the problem by stat<strong>in</strong>g that<br />
Moses spoke to all Israel beyond the Jordan, and that he there referred<br />
to events that had taken place <strong>in</strong> the wilderness, <strong>in</strong> the pla<strong>in</strong> of Moab,<br />
at the Sea etc. <strong>The</strong> Palest<strong>in</strong>ian <strong>Targums</strong>, and to some extent Onqelos,<br />
generally agree <strong>in</strong> associat<strong>in</strong>g the place-names mentioned <strong>in</strong> vv. 1 and<br />
2 with certa<strong>in</strong> events that had taken place on the journey from Egypt<br />
to the Promised Land, as one may see from the follow<strong>in</strong>g summary:<br />
Beyond the Jordan All the <strong>Targums</strong> take HT literally and state that<br />
Moses spoke to the people beyond the Jordan<br />
Wilderness (Law given at) S<strong>in</strong>ai: Pseudo-Jonathan, Neofiti, P, 4<br />
V, 5 Ctg Br<br />
Onqelos: 'for hav<strong>in</strong>g s<strong>in</strong>ned <strong>in</strong> the wilderness'<br />
Arabah (Law expla<strong>in</strong>ed <strong>in</strong>) the pla<strong>in</strong>s of Moab; Pseudo-<br />
Jonathan, Neofiti, P, V, Ctg Br<br />
Onqelos: '(For hav<strong>in</strong>g caused provocation <strong>in</strong>) the<br />
pla<strong>in</strong>s'<br />
Opposite Suph Pseudo-Jonathan : (s<strong>in</strong>ce you crossed) the shore of<br />
the Sea of Reeds<br />
Onqelos: 'opposite the Sea of Reeds'<br />
<strong>The</strong> Palest<strong>in</strong>ian <strong>Targums</strong>. (Neofiti, Fragmentary<br />
<strong>Targums</strong>; Ctg Br) offer a twofold (or threefold)<br />
<strong>in</strong>terpretation of 'opposite Suph'<br />
a) (signs performed when you were stand<strong>in</strong>g at) the<br />
Sea of Reeds<br />
b) (you provoked him to anger) by the sea, (and you<br />
rebelled) by the Sea of Reeds<br />
Paran Spies sent from Paran (cf. Num. 13): Pseudo-<br />
Jonathan, Neofiti, Fragmentary <strong>Targums</strong>, Ctg Br<br />
Onqelos: at Paran they talked irreverently about the<br />
manna<br />
Tofel and Laban All the Palest<strong>in</strong>ian <strong>Targums</strong> l<strong>in</strong>k these places with<br />
the episode of the manna<br />
Pseudo-Jonathan: 'you murmured about the manna'<br />
Neofiti (cf. also P, V, Ctg Br): 'the manna of which<br />
you said, "our soul.<br />
Onqelos: '(they talked irreverently about) the manna'<br />
4. P = Fragmentary Targum, Paris, Bibliotheque nationale, Hebr. 110.<br />
5. V = Fragmentary Targum, Vatican Ebr. 440.
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