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 1.1-8 281 (Onqelos, Pseudo-Jonathan against Neofiti, Ctg E); 34.10a (Onqelos, Pseudo-Jonathan against Neofiti, Ctg C); 34.10b (Onqelos, Pseudo- Jonathan and Ctg C against Neofiti); 34.16 (Onqelos, Pseudo-Jonathan against Neofiti, Ctg C); 34.21 (Onqelos, Pseudo-Jonathan against Neofiti, Ctg C). When, however, Hebrew ysb means 'sit' rather than 'dwell' the Palestinian Targums can agree with Onqelos and Pseudo- Jonathan in using ytb; cf., e.g., Gen. 18.1 (Onqelos, Pseudo-Jonathan, Neofiti, V, P); 19.1 (Onqelos, Pseudo-Jonathan, Neofiti, V); 21.16 (twice) (Onqelos, Pseudo-Jonathan, Neofiti, Ctg LL); 31.34 (Onqelos, Pseudo-Jonathan, Neofiti). Pseudo-Jonathan agrees with Onqelos in rendering the place-name Bashan as Matnan. Neofiti translates it as Butnin or Batanea (bwtnyri). In translating this place-name Pseudo-Jonathan regularly follows Onqelos, against the Palestinian Targums; cf. e.g., Num. 21.33 (twice); Deut. 1.4; 3.1 (twice), 3, 4, 10 (twice), 11. In Num 32.33 Neofiti has mwtnyn. Like Onqelos and Pseudo-Jonathan, Targum Jonathan of the Prophets also renders 'Bashan' as 'Matnan'; cf. e.g., Josh. 9.10; 12.4, 5; 13.11, 12. Matnan, Batanea and Butnin seem to have been different designations for the territory of Bashan in Talmudic times. 37 Like Neofiti and Onqelos, Pseudo-Jonathan renders the place name Edrei in Num. 21.33 as 'dr'y (= editio princeps; Lond. has 'rd'y). In other places in the Pentateuch where Edrei is mentioned (Deut. 1.4; 3.1, 10) Pseudo-Jonathan presents the name as 'dr't, 'Edra'th'. The Words of the Law Beyond the Jordan, in the land of Moab, Moses began to teach the words of this law, saying (Pseudo-Jonathan Deut. 1.5). The designation 'the land of Moab' occurs in the Hebrew Bible in Deut. 1.5; 28.69; 32.49; 34.5, 6, and each time Onqelos renders it directly 'r" dmw'b. Pseudo-Jonathan agrees with Onqelos in Deut. 1.5; 28.69 and 34.5. In 32.49 the words 'which is in the land of Moab, opposite Jericho' is omitted in Pseudo-Jonathan, and in 34.6, which 37. Cf. L. Smolar and M. Aberbach, Studies in Targum Jonathan to the Prophets (Library of Biblical Studies; New York: Ktav, 1983), p. 115; D. Raphel, 'Geographic and Ethnic Names in Targum Onkelos' (in Hebrew), Beth Miqra 96 (1983), p. 73; B. Grossfeld, The Targum Onqelos to Leviticus and Numbers (The Aramaic Bible 8; Wilmington, DE: Glazier, 1988), p. 129, n. 23.
282 The Aramaic Bible: Targums in their Historical Context Pseudo-Jonathan interprets midrashically, 'the land of Moab' is not mentioned. Neofiti translates 'the land of Moab' as 'the land of the Moabites' in Deut. 1.5 (also Neofiti marginal gloss); 34.5 (also V), 6 (also V). In 28.69 and 32.49 Neofiti, reads like Onqelos and Pseudo- Jonathan, but in 28.69 Neofiti marginal gloss again has the reading 'the land of the Moabites', as does V in 32.49. According to Deut. 1.5 Moses 'undertook to expound this law (torah) beyond the Jordan'. The Hebrew word rendered as 'expound' (b'r) occurs only in this verse, in 27.8, and in Hab. 2.2. In the two latter texts it contains the idea of 'writing' or 'engraving'. In our present verse the meaning 'expound' is derived from the ancient versions, supported by a reference to Akkadian root bu' 'uru, meaning 'prove'. 38 The Peshitta translates b'r aspsq, 'explain, expound'. LXX uses the verb diasaphed, 'make clear, show plainly'. Neofiti and Onqelos both use the verbprs, 'explain'. Pseudo-Jonathan, as is often the case, goes his own way, using the verb '//?, 'teach'. 39 None of the Targums is satisfied with a direct rendering of HT 'this torah'. Onqelos renders this phrase as 'the teaching of this Law. Neofiti has 'the book of this Law', while Neofiti marginal gloss has 'the praise (of this Law)'. Pseudo-Jonathan has 'the words of this Law'. Pseudo-Jonathan, Neofiti and Onqelos add words that are implicit in the biblical text. Neofiti marginal gloss adds something new by referring to the praiseworthy nature of the Law. On this Mountain 'The Lord God spoke to us at Horeb—and I (am) not (speaking) on my own (authority)—saying, '(Your stay here) 40 has been sufficient for you, and you have bene fitted [ 'thny Ikwn] (from it) until now, because you have received the Law here, and you have made the Tabernacle here, together with its utensils, and you have appointed chiefs over you; but 38. Cf. A.D.H. Mayes, Deuteronomy (New Century Bible Commentary; London: Marshall, Morgan & Scott, 1979), p. 116; L. Koehler and W. Baumgartner, Lexicon in Veteris Testamenti Libras (Leiden: Brill, 1958), p. 105. 39. I have remarked elsewhere that Pseudo-Jonathan often goes his own independent way in translating a given Hebrew word; cf. Maher, Genesis, p. 10 n. 62. 40. These words can be understood from the context. The words sbt bhr hzh, of HT are represented by the words 'to delay on this mountain' at the end of Pseudo- Jonathan, midrashic addition.
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282 <strong>The</strong> <strong>Aramaic</strong> <strong>Bible</strong>: <strong>Targums</strong> <strong>in</strong> <strong>their</strong> <strong>Historical</strong> <strong>Context</strong><br />
Pseudo-Jonathan <strong>in</strong>terprets midrashically, 'the land of Moab' is not<br />
mentioned. Neofiti translates 'the land of Moab' as 'the land of the<br />
Moabites' <strong>in</strong> Deut. 1.5 (also Neofiti marg<strong>in</strong>al gloss); 34.5 (also V), 6<br />
(also V). In 28.69 and 32.49 Neofiti, reads like Onqelos and Pseudo-<br />
Jonathan, but <strong>in</strong> 28.69 Neofiti marg<strong>in</strong>al gloss aga<strong>in</strong> has the read<strong>in</strong>g<br />
'the land of the Moabites', as does V <strong>in</strong> 32.49.<br />
Accord<strong>in</strong>g to Deut. 1.5 Moses 'undertook to expound this law<br />
(torah) beyond the Jordan'. <strong>The</strong> Hebrew word rendered as 'expound'<br />
(b'r) occurs only <strong>in</strong> this verse, <strong>in</strong> 27.8, and <strong>in</strong> Hab. 2.2. In the two<br />
latter texts it conta<strong>in</strong>s the idea of 'writ<strong>in</strong>g' or 'engrav<strong>in</strong>g'. In our<br />
present verse the mean<strong>in</strong>g 'expound' is derived from the ancient versions,<br />
supported by a reference to Akkadian root bu' 'uru, mean<strong>in</strong>g<br />
'prove'. 38 <strong>The</strong> Peshitta translates b'r aspsq, 'expla<strong>in</strong>, expound'. LXX<br />
uses the verb diasaphed, 'make clear, show pla<strong>in</strong>ly'. Neofiti and<br />
Onqelos both use the verbprs, 'expla<strong>in</strong>'. Pseudo-Jonathan, as is often<br />
the case, goes his own way, us<strong>in</strong>g the verb '//?, 'teach'. 39<br />
None of the <strong>Targums</strong> is satisfied with a direct render<strong>in</strong>g of HT 'this<br />
torah'. Onqelos renders this phrase as 'the teach<strong>in</strong>g of this Law.<br />
Neofiti has 'the book of this Law', while Neofiti marg<strong>in</strong>al gloss has<br />
'the praise (of this Law)'. Pseudo-Jonathan has 'the words of this<br />
Law'. Pseudo-Jonathan, Neofiti and Onqelos add words that are<br />
implicit <strong>in</strong> the biblical text. Neofiti marg<strong>in</strong>al gloss adds someth<strong>in</strong>g new<br />
by referr<strong>in</strong>g to the praiseworthy nature of the Law.<br />
On this Mounta<strong>in</strong><br />
'<strong>The</strong> Lord God spoke to us at Horeb—and I (am) not (speak<strong>in</strong>g) on my<br />
own (authority)—say<strong>in</strong>g, '(Your stay here) 40 has been sufficient for you,<br />
and you have bene fitted [ 'thny Ikwn] (from it) until now, because you<br />
have received the Law here, and you have made the Tabernacle here,<br />
together with its utensils, and you have appo<strong>in</strong>ted chiefs over you; but<br />
38. Cf. A.D.H. Mayes, Deuteronomy (New Century <strong>Bible</strong> Commentary; London:<br />
Marshall, Morgan & Scott, 1979), p. 116; L. Koehler and W. Baumgartner,<br />
Lexicon <strong>in</strong> Veteris Testamenti Libras (Leiden: Brill, 1958), p. 105.<br />
39. I have remarked elsewhere that Pseudo-Jonathan often goes his own <strong>in</strong>dependent<br />
way <strong>in</strong> translat<strong>in</strong>g a given Hebrew word; cf. Maher, Genesis, p. 10 n. 62.<br />
40. <strong>The</strong>se words can be understood from the context. <strong>The</strong> words sbt bhr hzh, of<br />
HT are represented by the words 'to delay on this mounta<strong>in</strong>' at the end of Pseudo-<br />
Jonathan, midrashic addition.
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