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 1.1-8 289 it', which are also dependent on the Sifre text just quoted. The meaning of the words which we have translated as 'landmarks' in Pseudo- Jonathan, and which appear as 'a compass' in the Sifre translation given above, is obscure. The word in Sifre is dywptyn, and in Pseudo- Jonathan (where it is vocalized in Lond.) dypty' (diptaya). The only examples of the Hebrew word (used in Sifre} given in the dictionaries of Jastrow and Levy are our Sifre text and Yalkut Shim'oni 601 (vol. I, p. 566), which takes over the Sifre passage. The only example of the Aramaic word dypty' given in these dictionaries is Pseudo- Jonathan Deut. 1.8. According to Jastrow (297 and 317) both words correspond to the Greek diabetes, 'carpenter's level, plumbline'. According to Levy 52 dywptyn in Sifre corresponds to the Greek diabetes. But in his Chaldaisches Worterbuch iiber die Targumim (I, p. 183) he takes dypty' in Pseudo-Jonathan to correspond to Greek duo phos, 'two lights'. Krauss 53 takes these words to refer to a kind of landmark. In any case, what is important for us is that we see that Pseudo- Jonathan has taken over the Sifre interpretation of v. 8, and that he has skillfully weaved it into his version of the biblical verse. He has divided that interpretation into two parts ('You will have no need to take up arms' and 'fix landmarks in it and divide it'), and placed the parts in appropriate places in his rendering of the verse. Conclusion This study of Pseudo-Jonathan 1.1-8 has allowed us to notice some of the characteristics of this Targum's version of this passage, characteristics which are detectable in Pseudo-Jonathan as a whole. In general, one can say that in translating these verses Pseudo-Jonathan used the same basic traditions that were known to the other Palestinian Targums, and even to Onqelos. Sifre seems to have been the main source for Pseudo-Jonathan's haggadic additions to this passage, and on occasion this midrash even influenced Pseudo-Jonathan's choice of vocabulary. Nevertheless, Pseudo-Jonathan has used his sources with 52. J. Levy, Worterbuch iiber die Talmudim und Midraschim (Darmstadt: Wissenschaftliche Buchgesellschaft, 1963), I, p. 394. 53. S. Krauss, Talmudische Archaologie (Leipzig: Fock, 1910-1912; reprint Hildesheim: Olms, 1966), I, p. 304; II, p. 388. See also Perush Jonathan (in a rabbinic Bible) to Deut. 1.8.
290 The Aramaic Bible: Targums in their Historical Context considerable freedom, creativity, and originality. Thus, for example, we noticed that the midrash on Tophel and Laban is better presented in Pseudo-Jonathan than in either Sifre or the other Targums. His incorporation of the Sifre interpretation of the words 'you have stayed long enough on this mountain' in v. 6 is not a slavish copying of his source but a creative reworking of the material. Similarly in v. 8 Pseudo-Jonathan shows himself to have been a conscious literary artist when, as we saw, he divides a Sifre comment into two parts and places the parts in two appropriate places in his rendering of the verse. His repetition in Deut. 1.1 of the tradition about the twelve paths which the Lord made through the sea for his escaping people is an example of his tendency to repeat traditions at different places in his work. This kind of repetition gives a certain consistency to the Targum and is an indication that it is a conscious literary creation rather than a translation that took place in the synagogue. By adding the words 'of rebuke' at the beginning of v. 1 Pseudo-Jonathan was alluding to a tradition which associated Deut. 1.1 with words of rebuke. Pseudo- Jonathan is often satisfied with merely alluding to traditions that would be well known to his audience. When dealing with Pseudo- Jonathan's mention of the month of Shevat in v. 3 we noted that this Targum frequently names months or seasons that are nameless in the Bible, just as it often names people who are anonymous in the biblical text. In the course of this study we noted on several occasions that Pseudo-Jonathan often agrees with Onqelos in his choice of vocabulary. On the other hand we have seen that on occasion he can agree with the Palestinian Targums against Onqelos, and we have had examples of translations where Pseudo-Jonathan agrees with neither Onqelos nor the Palestinian Targums but goes his own independent way. In short, then, our study of Pseudo-Jonathan's version of this opening passage of Deuteronomy allows us to see this author at work, and it confirms the view that he was a creative literary artist who was able to choose his lexicon and to rework his sources in such a way as to create a Targum that has its own character and individuality.
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MAKER Targum Pseudo-Jonathan of Deuteronomy 1.1-8 289<br />
it', which are also dependent on the Sifre text just quoted. <strong>The</strong> mean<strong>in</strong>g<br />
of the words which we have translated as 'landmarks' <strong>in</strong> Pseudo-<br />
Jonathan, and which appear as 'a compass' <strong>in</strong> the Sifre translation<br />
given above, is obscure. <strong>The</strong> word <strong>in</strong> Sifre is dywptyn, and <strong>in</strong> Pseudo-<br />
Jonathan (where it is vocalized <strong>in</strong> Lond.) dypty' (diptaya). <strong>The</strong> only<br />
examples of the Hebrew word (used <strong>in</strong> Sifre} given <strong>in</strong> the dictionaries<br />
of Jastrow and Levy are our Sifre text and Yalkut Shim'oni 601 (vol.<br />
I, p. 566), which takes over the Sifre passage. <strong>The</strong> only example of<br />
the <strong>Aramaic</strong> word dypty' given <strong>in</strong> these dictionaries is Pseudo-<br />
Jonathan Deut. 1.8. Accord<strong>in</strong>g to Jastrow (297 and 317) both words<br />
correspond to the Greek diabetes, 'carpenter's level, plumbl<strong>in</strong>e'.<br />
Accord<strong>in</strong>g to Levy 52 dywptyn <strong>in</strong> Sifre corresponds to the Greek<br />
diabetes. But <strong>in</strong> his Chaldaisches Worterbuch iiber die Targumim<br />
(I, p. 183) he takes dypty' <strong>in</strong> Pseudo-Jonathan to correspond to<br />
Greek duo phos, 'two lights'. Krauss 53 takes these words to refer to a<br />
k<strong>in</strong>d of landmark.<br />
In any case, what is important for us is that we see that Pseudo-<br />
Jonathan has taken over the Sifre <strong>in</strong>terpretation of v. 8, and that he<br />
has skillfully weaved it <strong>in</strong>to his version of the biblical verse. He has<br />
divided that <strong>in</strong>terpretation <strong>in</strong>to two parts ('You will have no need to<br />
take up arms' and 'fix landmarks <strong>in</strong> it and divide it'), and placed the<br />
parts <strong>in</strong> appropriate places <strong>in</strong> his render<strong>in</strong>g of the verse.<br />
Conclusion<br />
This study of Pseudo-Jonathan 1.1-8 has allowed us to notice some of<br />
the characteristics of this Targum's version of this passage, characteristics<br />
which are detectable <strong>in</strong> Pseudo-Jonathan as a whole. In general,<br />
one can say that <strong>in</strong> translat<strong>in</strong>g these verses Pseudo-Jonathan used the<br />
same basic traditions that were known to the other Palest<strong>in</strong>ian<br />
<strong>Targums</strong>, and even to Onqelos. Sifre seems to have been the ma<strong>in</strong><br />
source for Pseudo-Jonathan's haggadic additions to this passage, and<br />
on occasion this midrash even <strong>in</strong>fluenced Pseudo-Jonathan's choice of<br />
vocabulary. Nevertheless, Pseudo-Jonathan has used his sources with<br />
52. J. Levy, Worterbuch iiber die Talmudim und Midraschim (Darmstadt:<br />
Wissenschaftliche Buchgesellschaft, 1963), I, p. 394.<br />
53. S. Krauss, Talmudische Archaologie (Leipzig: Fock, 1910-1912; repr<strong>in</strong>t<br />
Hildesheim: Olms, 1966), I, p. 304; II, p. 388. See also Perush Jonathan (<strong>in</strong> a<br />
rabb<strong>in</strong>ic <strong>Bible</strong>) to Deut. 1.8.