A famous phrase attributed to Onkelos the proselyte, collected in rabbinical traditions, and transmitted by midrashim, expresses the spirit of his conversion and his search for truth:
“The soul of man rises when they understand the word of God in their own language”
If you want a version more suited to the tone of study and depth of the Targum of Onkelos, can also be formulated in this way:
“To translate is not to change the words, but to reveal the meaning that was always hidden.”
1) What is the Targum Onkelos?
The Targum Onkelos is the version aramaic most widespread and regulated the Torah (Pentateuch). Its most distinctive feature is the literalism controlled: translates word by word whenever it is possible and paraphrases minimally to clarify hebraisms, ambiguities or passages theologically sensitive. It is, in addition, the targum more literal and probably the most early between the Torah in its final form (revision s. III.d.C.).
2) Authorship and dating: Onkelos vs. Aquila
The talmudic tradition attributes this translation Onkelos the proselyte, a disciple of R. Eliezer and R. Yehoshua. The classical source is Meguilá 3a, which mentions Onkelos as the author of the targum of the Torah (in front of Yonatán b. Uzziel for the Prophets). The modern critical nuance: the text had stages of formation and a review babylonian late; in addition, there is historical confusion with Aquila (Greek translator, also a proselyte). Both are different figures, even if their names appear.
3) Language and origin
The targum is written in eastern aramaic (babílico), although several clues suggest western tradition, early (palestinense) with final review of Babylon. Hence that combine an aramaic is very close to that used by the wise men of babylon with traces of layers prior.
4) Method of translation and theology
4.1 Literalism with clarification exegetical brief
Onkelos seeks to preserve the order and lexicon hebrews; when the Hebrew it is idiomatic or dark, introduces a gloss minimum to make intelligible sense. Examples of clarification are observed in Gn 1:2 (“desolate and empty”), and on the laws where you choose equivalent technical understandable for its time.
4.2 Anti-anthropomorphism
Trait doctrinal central: avoids ascribing corporeal nature, or human passions to God. Replaces expressions anthropomorphic by formulations reverent:
- Ex 24:10 “under His feet” → “under His throne of glory”.
- Ex 19:20 “the Lord came down” → “the Lord manifested himself”.
- Ex 33:23 “my face” → “in front of Me”.
These readings reflect a theology of the divine transcendence and have been extensively studied by philology targúmica modern.
4.3 Trend halachic
In passages legal, Onkelos tends to align with the exegesis, rabbinic ruling (often associated in the tradition of the school R. Akiva). Without converting the text in midrash, your options lexical mark readings regulations.
5) representative Examples (samples)
- Gn 1:2: translates hue of interpretation to clarify the primordial state (“desolate and empty”).
- Dt 20:19: pour the difficult “does the tree of the field is man...?” as “the tree is not as the man”, clearing the ambiguity.
- Dt 22:5: emphasizes the character of the war in garment male (“ornament of war”), consistent read with sensitivity legal.
- Ex 24:10; 19:20; 33:23: replacements anti-anthropomorphic (above §4.2).
6) liturgical Use and impact on practice
From time talmudic, the public reading of the Torah was accompanied verse by verse with the targum. This practice survives with force in the rite yemeni trivial, where continue reading Onkelos after each verse the Hebrew (and Targum Jonathan for the haftará).
In addition, the halachah prescribes the well-known “Shenáim Mikrá looks-Ejad Targum” (two times in the Hebrew text, and once the targum) for the weekly portion. Shulchan Aruch, Orach Jaím 285 the collection of this obligation and its fulfillment time; different authorities discuss whether, in the absence of targum, can be replaced by Rashí, but the optimal choice includes Onkelos.
7) Transmission of textual and editing
The text of Onkelos, which circulates today is the result of copies of medieval (ashkenazíes, sephardic yemenite) and printed editions-early; the version regulated sample high fidelity to the Masoretic Text and a standardization babylonian. Critical studies of modern (e.g., Michael L. Klein) have described techniques such as “converse translation” and the layers editorial.
8) vis-à-vis other targumim
Compared with the targumim palestinenses (e.g., Neofiti, Pseudo-Yonatán to the Torah), Onkelos is much more sober: avoid expansions narratives and midráshicas extensive. In front of the Peshitta (version syriac christian), Onkelos belongs to the family rabbinic and reflects readings halájicas internal to the rabbinical judaism. Britannica sums it up as the targum more literal and canon of the Pentateuch.
9) Onkelos in the classical sources
- Talmud: attribution Meguilá 3a; recognition of a tradition of translation already in force in the Second Temple.
- Encyclopedias reference: entries Encyclopaedia Judaica / Encyclopedia.com distinguish carefully to Onkelos of Aquila and place his work in the s. II–III.
10) historical Importance and intellectual
- Bridge language: set the aramaic standard of the Torah for communities whose everyday language since it was not the Hebrew bible.
- Model hermeneutic: its literalism theologically refined become normative for reading sinagogal and training halachic.
- Doctrine of the transcendence: its systematic anti-anthropomorphism influenced medieval exegesis (e.g., in reading philosophical Maimonides).
Conclusion
The Targum Onkelos it is the translation canonical of the Torah into aramaic: literal, sober and doctrinally careful. Its emphasis on to preserve the sense avoiding anthropomorphism divine, your alignment halachic and liturgical role (especially in Shenáim Mikrá looks-Ejad Targum and in the reading yemeni) explain why it remains a cornerstone for the study of traditional and academic of the biblical text.
