Targum Sentence Examples

For the other books, the recognized Targum on the Prophets is that ascribed to Jonathan ben Uzziel (4th century ?), which originated in Palestine, but was edited in Babylonia, so that it has the same history and linguistic character as Onkelos.

The word Morashtite (Morashti) was therefore obscure to them; but this only gives greater weight to the traditional pronunciation with o in the first syllable, which is as old as the LXX., and goes against the view, taken by the Targum both on Micah and on Jeremiah, and followed by some moderns (including Cheyne, E.B., 3198), that Micah came from Mareshah.

The prophecy must, therefore, be regarded as anonymous; the title was added by the compiler 1 A Hebrew tradition given in the Targum of Jonathan, and approved by Jerome, identifies Malachi with Ezra the priest and scribe.

The method, by which the text was thus utilized as a vehicle for conveying homiletic discourses, traditional sayings, legends and allegories, is abundantly illustrated by the Palestinian and later Targums, as opposed to the more sober translations of Onkelos and the Targum to the Prophets.

They belonged to the class of traditional literature which it was forbidden to write down, and, so long at least as the Targum tradition remained active, there would be little temptation to commit it to writing.

Hence there is no need to reject the tradition as to the existence of a written Targum on Job in the time of Gamaliel I.

The official recognition of a written Targum, and therefore the final fixing of its text belongs to the post-Talmudic period, and is not to be placed earlier than the 5th century.

Of these the former contains only portions of the Pentateuch,' and is therefore usually designated the Fragmentary (Jerusalem) Targum.

That this Targum was redly intended to supplement that of Onkelos is shown by comparing the two texts.

Moreover, in not a few cases the Fragmentary Targum itself attaches to its variant rendering the succeeding word from Onkelos, thus indicating that from this point onwards the latter version is to be followed.

It is not, however, a revision of the Fragmentary Targum - for it is clearly independent of that version - but is rather a parallel, if somewhat later, production, in which the text of Onkelos is already combined with a number of variants and additions.

It is noticeable that this Targum has been considerably influenced by the Targum of Onkelos, and in this respect, as in others, is far less trustworthy than the Fragmentary Targum, as a witness to the linguistic and other peculiarities of the source from which they were both derived.

In regard to the source of the two Palestinian Targums to the Pentateuch, we must accept the conclusion of Bassfreund 4 that they both derived their variants from a complete Targum Jerushalmi.

Of these rather less than a quarter are found in the Fragmentary Targum, the remainder being mostly taken from passages for which no translation of that Targum exists.

That this latter source is the Targum Jerushalmi is proved, in the majority of cases, by a comparison with the Fragmentary Targum; (3) quotations from Scripture preserved in the Fragmentary Targum point to a completer version than our present Fragmentary Targum.

But though the existence of an older Targum Jerushalmi cannot be denied, it is clear that the form in which it was utilized by the two Palestinian Targums cannot be of an early date, for many of the latest elements in the Fragmentary and pseudo-Jonathan Targums were undoubtedly derived from their common source.

Moreover, the existence of a written Palestinian Targum at an early date is expressly excluded by the evidence at our disposal.

Even in the time of the later Amoraim there is no mention of a written Palestinian Targum, though the official Babylonian Targum is repeatedly referred to in the Babylonian Talmud, in the Midrashim, and at times also by Palestinian Amoraim.

Yet it is impossible to hold that the Targum of Onkelos was the only representative of Targum tradition that existed among the Jews down to the 7th century A.D., the period to which the internal evidence compels us to assign the Targum Jerushalmi as used by the Fragmentary Targum and the pseudo-Jonathan.

We must rather assume that a tolerably fixed Targum tradition existed in Palestine from quite early times.

This old Targum tradition, however, never received official recognition in Palestine, and was unable, therefore, to hold its own when the new Babylonian version was introduced.

But the authority enjoyed by the latter rendered it secure against any encroachments; hence any later expansions, especially those of a popular Haggadic character, naturally found their way into the less stereotyped Targum Jerushalmi.

Unfortunately, we possess but little material for controlling the texts either of the Fragmentary Targum or of the pseudo-Jonathan.

In the same edition are collected the various fragments of the Targum Jerushalmi, which are to be found in the early editions of the Pentateuch and in part also in various manuscripts.

We further possess a Samaritan Targum of the Pentateuch written in the Samaritan dialect, a variety of western Aramaic, and also an Arabic translation of the five books of the law; the latter dating perhaps from the 11th century A.D.

The Latin, the Peshitta Syriac and the Targum occasionally offer suggestions; the Hexaplar Syriac and the Coptic are of value for the determination of the text of the Septuagint.

This term, which our growing knowledge, especially of the Syriac and other Eastern versions, is rendering more and more unsatisfactory, stands for a text which used to be connected almost exclusively with the " eccentric " Codex Bezae, and is comparable to a Targum on an Old Testament book.

The Targum on both passages has " book of the law," an explanation which is followed by the chief Jewish commentators, making the incidents the fulfilment of passages in the Pentateuch.

By his editio princeps of the Samaritan Pentateuch and Targum, in the Paris Polyglott, he gave the first impulse in Europe to the study of this dialect, which he acquired without a teacher (framing a grammar for himself) by the study of MSS.

Nor does the Second Targum help us here; it gives a wild explanation of Mordecai as " pure myrrh."

The Greek name Edessa appears in the Jerusalem Targum to Gen.

It was called Targum, from the Targum.

The earliest to be thus edited was the Targum of Onkelos (Ongelos), the proselyte, on the Law.

The Samaritan Targum, of about the same date, clearly rests on the same tradition.

Parallel to Onkelos was another Targum on the Law, generally called pseudoJonathan, which was edited in the 7th century in Palestine, and is based on the same system of interpretation but is fuller and closer to the original tradition.

Just as there is a Palestinian Targum on the Law parallel to the Babylonian Onkelos, so there is a Palestinian Targum (called Yerushalmi) on the Prophets parallel to that of Ben Uzziel, but of later date and incomplete.

There is also a second Targum on Esther.

But the dynasty was known to Josephus and the Mishna (once) as "the sons (race) of the Asamonaeans (of A.)"; and the Targum of 1 Sam.

His work constitutes an enlarged targum on these books, and its object is to prove the everlasting validity of the law, which, though revealed in time, was superior to time.

Targums On The Pentateuch (t) The so-called Targum of Onkelos admittedly owes its name to a mistaken reference in the Babylonian Talmud."

According to Dalman, 13 its language differs in many material particulars from the Aramaic dialects of the Palestinian and Babylonian Talmuds, and is more closely allied to the biblical Aramaic. On the linguistic side, therefore, we may regard Onkelos " as a faithful representative of a Targum which had its rise in Judaea, the old seat of Palestinian literary activity."

The second Jerusalem Targum, or the so-called pseudo-Jonathan, admittedly owes its ascription to Jonathan ben Uzziel to the incorrect solution of the abbreviated form by which it was fre quently cited, viz.

The language employed in the Targum of Onkelos is, admittedly, Palestinian or Judaean, and since language and thought are ever closely allied, we may conjecture that the current Judaean exegesis, which, in part at least, must go back to the 2nd century A.D., was not without its influence on the Babylonian translation.

The same scholar has also edited the Paris manuscript (110) of the Fragmentary Targum (Das Fragmententhargum, Berlin, 1899), to which he has added the variants from Cod.

As in the Talmud and the Jerusalem Targum, the serpent has even become the devil, i.e.

The Targums, or Aramaic paraphrases of the books of the Old Testament (see Targum), date from the time when Hebrew had.

Apart from the popular paraphrastic translations of the Old Testament (see Targum), the great mass of orthodox Rabbinical literature consists of (1) the independent Midrashim, and (2) the Mishna which, with its supplement the Gemara, constitutes the Talmud.

His work constitutes the oldest commentary in the world on Genesis and part of Exodus, an enlarged Targum on these books, in which difficulties in the biblical narration are solved, gaps supplied, dogmatically offensive elements removed and the genuine spirit of later Judaism infused into the primitive history of the world.

There is also a fragmentary Targum (Palestinian) the relation of which to the others is obscure.