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The Targum Jonathan (Hebrew: תרגום יונתן בן עוזיאל) is the translation to the Nevi'im section of the Hebrew Bible employed in Lower Mesopotamia ("Babylonia").^[1]

It is not to be confused with "Targum Pseudo-Jonathan," an Aramaic translation of the Torah. 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 Targum Onkelos, it originated in the synagogue reading of a translation from the Nevi'im, which was part of the weekly lesson.

The Talmud< attributes its authorship to Jonathan ben Uzziel, a pupil of Hillel the Elder, in Megillah 3a:4.^[a] According to this source, it was composed by Jonathan ben Uzziel "from the mouths of Haggai, Zechariah, and Malachi," 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 The Targum to the Book of Job, which was withdrawn from circulation by Gamaliel, nasi of the Sanhedrin, may have represented the result of his attempts to translate the Ketuvim.^[2]

Jonathan ben Uzziel is named as Hillel's most prominent pupil,^[3] 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.^[4]

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 Pumbedita,^[5] 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".^[6] 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.^[7]^[8]

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.^[9]

It is the result of a single redaction.^[4]

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 Syria Palaestina but was adapted to Jewish Babylonian Aramaic, so it contains the same linguistic peculiarities as the Targum Onḳelos, including sporadic instances of Persian loanwords.^[10] In cases where the Palestinian and Babylonian texts differ, the Onqelos follows the latter.^[11]

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.^[12] The earliest attestation appears as citations of Jeremiah 2:1–2 and Ezekiel 21:23 on an incantation bowl found in Nippur.^[13]

Liturgical use

In Talmudic times, and still by Yemenite Jews, Targum Jonathan was read as a verse-by-verse translation alternately with the Hebrew verses of the haftara in the synagogue. 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",^[14] the passage may be taken to refer to the Targuma Jonathan and Onqelos.

References

^ TBMegillah 3a;Maharsha
^ see Bacher, "Ag. Tan." i. 23 et seq.; 2d ed., pp. 20 et seq.
^ Sukkah 28a
^ ^a ^b Jewish Encyclopedia, Targum
^ see Bacher, "Ag. Bab. Amor." p. 103
^ Sanhedrin 94b; Moed Kattan 28b; Megillah 3a
^ תרגום יונתן לנביאים
^ Hai ben Sherira, Commentary on Tohorot, quoted in the Arukh of Nathan ben Jehiel; see Kohut, "Aruch Completum," ii. 293a, 308a
^ A. Shinan, "Dating Targum Pseudo- Jonathan: Some More Comments", JJS 61 (1990) 60 (57-61), comments, such a conclusion ...
^ e.g., "enderun," Judges 15:1, 16:12; Joel 2:16; "dastaka" = "dastah," Judges 3:22
^ "madinḥa'e"; see Pinsker, "Einleitung in die Babylonische Punktuation," p. 124
^ 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)
^ Stephen A. Kaufman, "A Unique Magic Bowl from Nippur," Journal of Near Eastern Studies 32 (1973), pp. 140–143.
^ Berakhot 8a-b

External links

Original text for Joshua and Judges
English Translation of the Targumim at The Newsletter for Targumic and Cognate Studies for the Pentateuch, Song of Songs, Ruth, Lamentations, Psalms, Isaiah, and Obadiah
CAL Targumic Studies Module Archived 2014-04-01 at the Wayback Machine
15th century Yemenite manuscript at the British Library

Cite error: There are <ref group=lower-alpha> tags or {{efn}} templates on this page, but the references will not show without a {{reflist|group=lower-alpha}} template or {{notelist}} template (see the help page).

[1] TBMegillah 3a;Maharsha

[3] see Bacher, "Ag. Tan." i. 23 et seq.; 2d ed., pp. 20 et seq.

[4] Sukkah 28a

[je-5] Jewish Encyclopedia, Targum

[6] see Bacher, "Ag. Bab. Amor." p. 103

[7] Sanhedrin 94b; Moed Kattan 28b; Megillah 3a

[8] תרגום יונתן לנביאים

[9] Hai ben Sherira, Commentary on Tohorot, quoted in the Arukh of Nathan ben Jehiel; see Kohut, "Aruch Completum," ii. 293a, 308a

[10] A. Shinan, "Dating Targum Pseudo- Jonathan: Some More Comments", JJS 61 (1990) 60 (57-61), comments, such a conclusion ...

[11] .g., "enderun," Judges 15:1, 16:12; Joel 2:16; "dastaka" = "dastah," Judges 3:22

[12] "madinḥa'e"; see Pinsker, "Einleitung in die Babylonische Punktuation," p. 124

[13] 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)

[14] Stephen A. Kaufman, "A Unique Magic Bowl from Nippur," Journal of Near Eastern Studies 32 (1973), pp. 140–143.

[15] Berakhot 8a-b

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@@ Line 1: / Line 1: @@
+{{Short description|2nd-cent. Aramaic Nevi'im translation}}
-{{refimprove|date=April 2017}}
+{{Rabbinical Literature}}
+The '''Targum Jonathan''' ({{Lang-he|תרגום יונתן בן עוזיאל}}) is the translation to the [[Nevi'im]] section of the [[Hebrew Bible]] employed in [[Lower Mesopotamia]] ("Babylonia").<ref>TBMegillah 3a;Maharsha</ref>
+It is not to be confused with "[[Targum Pseudo-Jonathan]]," an Aramaic translation of the [[Torah]]. 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.
-'''Targum Jonathan''' ({{Lang-he-n|תרגום יונתן בן עוזיאל}}), otherwise referred to as '''Targum Yonasan'''/'''Yonatan''', is the official eastern ([[Babylon]]ian) [[targum]] ([[Aramaic]] translation) to the [[Nevi'im]].
 ==Origin==
+Like [[Targum Onkelos]], it originated in the synagogue reading of a translation from the Nevi'im, which was part of the weekly lesson.
+The [[Talmud]]< attributes its authorship to [[Jonathan ben Uzziel]], a pupil of [[Hillel the Elder]], in [[Megillah (Talmud)|Megillah]] 3a:4.{{efn|{{cite web |title=Megillah 3a:4 |url=https://www.sefaria.org/Megillah.3a.4?lang=bi&with=all&lang2=en |website=www.sefaria.org}}}} According to this source, it was composed by Jonathan ben Uzziel "from the mouths of [[Haggai]], [[Zechariah (Hebrew prophet)|Zechariah]], and [[Malachi]]," 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 [[Gamaliel]], [[Nasi (Hebrew title)|nasi]] of the [[Sanhedrin]], may have represented the result of his attempts to translate the Ketuvim.<ref>see Bacher, "Ag. Tan." i. 23 et seq.; 2d ed., pp. 20 et seq.</ref>
-It originated, like [[Targum Onkelus]], in the reading, during the service, of a translation from the Prophets, together with the weekly lesson.
-The [[Talmud]]<ref>[https://www.sefaria.org.il/Megillah.3a.4?lang=bi&with=all&lang2=en Megillah 3a]</ref> attributes its authorship to [[Jonathan ben Uzziel]], a pupil of [[Hillel the Elder]]. According to this source, it was composed by Jonathan b. Uzziel "from the mouths of Haggai, Zechariah, and Malachi," 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 of the disapprobation which it evoked. The story adds that Jonathan wished to translate the [[Ketuvim]] also, but that a heavenly voice bade him desist. The Targum to [[Book of Job|Job]], which was withdrawn from circulation by [[Gamaliel I]], may have represented the result of his attempts to translate the Ketuvim.<ref>see Bacher, "Ag. Tan." i. 23 et seq.; 2d ed., pp. 20 et seq.</ref> Jonathan ben Uzziel is named as Hillel's most prominent pupil<ref>Sukkah 28a</ref> and the reference to his Targum is at all events of historical value, so that there is nothing to controvert the assumption that it served as the foundation for the present Targum to the Prophets.<ref name="je">Jewish Encyclopedia, [http://www.jewishencyclopedia.com/articles/14248-targum#anchor10 Targum]</ref>
+Jonathan ben Uzziel is named as Hillel's most prominent pupil,<ref>Sukkah 28a</ref> 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.<ref name="je">Jewish Encyclopedia, [http://www.jewishencyclopedia.com/articles/14248-targum#anchor10 Targum]</ref>
-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 Pumbedita,<ref>see Bacher, "Ag. Bab. Amor." p. 103</ref> who says, with reference to two Biblical passages:<ref>[[Isaiah]] 8:6 and [[Zechariah]] 12:11</ref> "If there were no Targum to it we should not know the meaning of these verses".<ref>Sanhedrin 94b; Moed Kattan 28b; Megillah 3a</ref> This shows that as early as the beginning of the fourth century the Targum to the Prophets was recognized as of ancient authority.
+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 [[Pumbedita]],<ref>see Bacher, "Ag. Bab. Amor." p. 103</ref> 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".<ref>Sanhedrin 94b; Moed Kattan 28b; Megillah 3a</ref> This shows that as early as the beginning of the fourth century the Targum to the Prophets was recognized as of ancient authority.
-Hai Gaon apparently regarded Joseph as its author, since he cited passages from it with the words "Rab Joseph has translated".<ref>Commentary on Ṭohorot, quoted in the "'Aruk"; see Kohut, "Aruch Completum," ii. 293a, 308a</ref>
+The targum is sometimes cited with the introduction "Rav Yosef has translated", suggesting a tradition of authorship by [[Joseph bar Hama]].<ref>[https://www.daat.ac.il/encyclopedia/value.asp?id1=2153  תרגום יונתן לנביאים]</ref><ref>[[Hai ben Sherira]], Commentary on [[Tohorot]], quoted in the ''Arukh'' of [[Nathan ben Jehiel]]; see Kohut, "Aruch Completum," ii. 293a, 308a</ref>
 ==Linguistic analysis==
-The language of Targum Jonathan is Aramaic. Its overall style is very similar to that of [[Targum Onkelos]] (to the [[Pentateuch]]), though at times it seems to be a looser paraphrase of the Biblical text.<ref>A. Shinan, "Dating Targum Pseudo- Jonathan: Some More Comments", JJS 61 (1990) 60 (57-61), comments, such a conclusion ...</ref>
+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.<ref>A. Shinan, "Dating Targum Pseudo- Jonathan: Some More Comments", JJS 61 (1990) 60 (57-61), comments, such a conclusion ...</ref>
 It is the result of a single redaction.<ref name="je"/>
-Like Targum Onkelos, it gained general recognition in Babylonia in the third century; and from the Babylonian academies it was carried throughout the Diaspora. It originated, however, in the [[Land of Israel]], and was then adapted to the vernacular of Babylonia; so that it contains the same linguistic peculiarities as the Targum Onḳelos, including sporadic instances of Persian words.<ref>e.g., "enderun," Judges 15:1, 16:12; Joel 2:16; "dastaka" = "dastah," Judges 3:22</ref> In cases where the Palestinian and Babylonian texts differ, this Targum follows the latter.<ref>"madinḥa'e"; see Pinsker, "Einleitung in die Babylonische Punktuation," p. 124</ref>
+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 [[Syria Palaestina]] but was adapted to [[Jewish Babylonian Aramaic]], so it contains the same linguistic peculiarities as the Targum Onḳelos, including sporadic instances of Persian loanwords.<ref>e.g., "enderun," Judges 15:1, 16:12; Joel 2:16; "dastaka" = "dastah," Judges 3:22</ref> In cases where the Palestinian and Babylonian texts differ, the Onqelos follows the latter.<ref>"madinḥa'e"; see Pinsker, "Einleitung in die Babylonische Punktuation," p. 124</ref>
-Although Targum Jonathan was composed in antiquity (probably in the 2nd Century CE) it is now known only from medieval manuscripts, which contain many textual variants.<ref>Hector M. Patmore, [https://global.oup.com/academic/product/the-transmission-of-targum-jonathan-in-the-west-a-study-of-italian-and-ashkenazi-manuscripts-of-the-targum-to-samuel-9780198765851?lang=en&cc=fi The Transmission of Targum Jonathan in the West: A Study of Italian and Ashkenazi Manuscripts of the Targum to Samuel] (Oxford University Press, 2015)</ref>
+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.<ref>Hector M. Patmore, [https://global.oup.com/academic/product/the-transmission-of-targum-jonathan-in-the-west-a-study-of-italian-and-ashkenazi-manuscripts-of-the-targum-to-samuel-9780198765851?lang=en&cc=fi The Transmission of Targum Jonathan in the West: A Study of Italian and Ashkenazi Manuscripts of the Targum to Samuel] (Oxford University Press, 2015)</ref> The earliest attestation appears as citations of [[Jeremiah 2]]:1–2 and [[Ezekiel 21]]:23 on an [[incantation bowl]] found in [[Nippur]].<ref>Stephen A. Kaufman, "A Unique Magic Bowl from Nippur," ''Journal of Near Eastern Studies'' 32 (1973), pp. 140–143.</ref>
 ==Liturgical use==
-In [[Talmud]]ic times (and to this day in [[Temani|Yemenite Jewish communities]]) Targum Jonathan was read as a verse-by-verse translation alternatively with the Hebrew verses of the [[haftarah]] in the [[synagogue]]. 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 Targum Jonathan (as well as to [[Targum Onkelos]] on the Torah).
+In [[Talmud]]ic times, and still by [[Yemenite Jews]], Targum Jonathan was read as a verse-by-verse translation alternately with the Hebrew verses of the [[haftara]] in the [[synagogue]]. 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",<ref>Berakhot 8a-b</ref> the passage may be taken to refer to the Targuma Jonathan and Onqelos.
 ==See also==
@@ Line 32: / Line 35: @@
 *[[Targum Pseudo-Jonathan]]
 *[[Torah]]
 ==References==
 {{reflist}}
 ==External links==
-* [http://sites.google.com/site/targumjonathan/Home Original text]
+* [http://sites.google.com/site/targumjonathan/Home Original text] for Joshua and Judges
-* [http://targum.info/targumic-texts/ English Translation of the Targumim] at [http://www.targum.info/ The Newsletter for Targumic and Cognate Studies]
+* [http://targum.info/targumic-texts/ English Translation of the Targumim] at [http://www.targum.info/ The Newsletter for Targumic and Cognate Studies] for the Pentateuch, Song of Songs, Ruth, Lamentations, Psalms, Isaiah, and Obadiah
-* [http://cal1.cn.huc.edu/targumstartpage.html CAL Targumic Studies Module]
+* [http://cal1.cn.huc.edu/targumstartpage.html CAL Targumic Studies Module] {{Webarchive|url=https://web.archive.org/web/20140401103930/http://cal1.cn.huc.edu/targumstartpage.html |date=2014-04-01 }}
+*[https://www.bl.uk/manuscripts/FullDisplay.aspx?ref=Or_2211 15th century Yemenite manuscript at the British Library]
+{{Authority control}}
 [[Category:Targums|Jonathan]]
 [[Category:Hebrew Bible versions and translations]]
+[[Category:2nd-century texts]]
+[[Category:Nevi'im]]
-{{Tanakh-stub}}
+[[Category:Jewish texts in Aramaic]]
-{{Judaism-book-stub}}

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