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The Targum Jonathan () is the translation of the Nevi'im section of the employed in Lower Mesopotamia ("Babylonia").TBMegillah 3a;Maharsha

It is not to be confused with "Targum Pseudo-Jonathan," an Aramaic translation of the . It is often known as "Targum Jonathan" due to a printer's error or perhaps because it is so stylistically similar to the Targum Jerusalem, which is named "Jonathan" to differentiate the two later translations.


Origin
Like , it originated in the synagogue reading of a translation from the Nevi'im, which was part of the weekly lesson.

The attributes its authorship to Jonathan ben Uzziel, a pupil of Hillel the Elder, in Megillah 3a:4. According to this source, it was composed by Jonathan ben Uzziel "from the mouths of , Zechariah, and ," implying that it was based on traditions derived from the last prophets. The additional statements that, on this account, the entire land of Israel was shaken and that a voice from heaven cried: "Who has revealed my secrets to the children of men?" are legendary reflections of the novelty of Jonathan's undertaking and the disapprobation it evoked. The story adds that Jonathan wished to translate the Ketuvim, but a heavenly voice instructed him to stop. The Targum to the Book of Job, which was withdrawn from circulation by , nasi of the , may have represented the result of his attempts to translate the Ketuvim.see Bacher, "Ag. Tan." i. 23 et seq.; 2d ed., pp. 20 et seq.

Jonathan ben Uzziel is named as Hillel's most prominent pupil,Sukkah 28a and the reference to his Targum is at least of historical value, so there is nothing to controvert the assumption that it served as the foundation for the present Targum to the Prophets.Jewish Encyclopedia, Targum

It was thoroughly revised, however, before it was redacted in Babylonia. In the Babylonian Talmud it is quoted with especial frequency by Joseph, head of the Academy of ,see Bacher, "Ag. Bab. Amor." p. 103 who writes concerning the two biblical passages Isaiah 8:6 and Zechariah 12:11, "If there were no Targum to it we should not know the meaning of these verses".Sanhedrin 94b; Moed Kattan 28b; Megillah 3a This shows that as early as the beginning of the fourth century the Targum to the Prophets was recognized as of ancient authority.

The targum is sometimes cited with the introduction "Rav Yosef has translated", suggesting a tradition of authorship by Joseph bar Hama. תרגום יונתן לנביאיםHai ben Sherira, Commentary on , quoted in the Arukh of Nathan ben Jehiel; see Kohut, "Aruch Completum," ii. 293a, 308a


Linguistic analysis
The language of Targum Jonathan is Aramaic. Its overall style is very similar to that of Targum Onkelos, though it sometimes seems to be a looser paraphrase of the Biblical text.A. Shinan, "Dating Targum Pseudo- Jonathan: Some More Comments", JJS 61 (1990) 60 (57-61), comments, such a conclusion ...

It is the result of a single redaction.

Like Targum Onkelos, it gained general recognition in Lower Mesopotamia in the third century, and from the Talmudic academies in Babylonia it was carried throughout the Diaspora. It originated, however, in but was adapted to Jewish Babylonian Aramaic, so it contains the same linguistic peculiarities as the Targum Onḳelos, including sporadic instances of Persian loanwords.e.g., "enderun," Judges 15:1, 16:12; Joel 2:16; "dastaka" = "dastah," Judges 3:22 In cases where the Palestinian and Babylonian texts differ, the Onqelos follows the latter."madinḥa'e"; see Pinsker, "Einleitung in die Babylonische Punktuation," p. 124

Although Targum Jonathan was composed in classical antiquity, probably in the 2nd century, it is now known from medieval manuscripts, which contain many textual variants.Hector M. Patmore, The Transmission of Targum Jonathan in the West: A Study of Italian and Ashkenazi Manuscripts of the Targum to Samuel (Oxford University Press, 2015) The earliest attestation appears as citations of Jeremiah 2:1–2 and Ezekiel 21:23 on an found in .Stephen A. Kaufman, "A Unique Magic Bowl from Nippur," Journal of Near Eastern Studies 32 (1973), pp. 140–143.


Liturgical use
In times, and still by , Targum Jonathan was read as a verse-by-verse translation alternately with the Hebrew verses of the in the . Thus, when the Talmud states that "a person should complete his portions of scripture along with the community, reading the scripture twice and the targum once",Berakhot 8a-b the passage may be taken to refer to the Targuma Jonathan and Onqelos.


See also


Notes

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