{"id":474,"date":"2025-08-09T04:00:00","date_gmt":"2025-08-09T11:00:00","guid":{"rendered":"https:\/\/lamishna.com\/?p=474"},"modified":"2025-12-24T12:28:11","modified_gmt":"2025-12-24T19:28:11","slug":"targum-onkelos","status":"publish","type":"post","link":"https:\/\/lamishna.com\/en\/targum-onkelos\/","title":{"rendered":"The Targum of Onkelos and the mystery of a God without form"},"content":{"rendered":"

A famous phrase attributed to Onkelos the proselyte<\/strong>, collected in rabbinical traditions, and transmitted by midrashim, expresses the spirit of his conversion and his search for truth:<\/p>\n\n\n\n

\n

\u201cThe soul of man rises when they understand the word of God in their own language\u201d<\/strong><\/p>\n<\/blockquote>\n\n\n\n

If you want a version more suited to the tone of study and depth of the Targum of Onkelos<\/em>, can also be formulated in this way:<\/p>\n\n\n\n

\n

\u201cTo translate is not to change the words, but to reveal the meaning that was always hidden.\u201d<\/strong><\/p>\n<\/blockquote>\n\n\n\n

1) What is the Targum Onkelos?<\/h1>\n\n\n\n

The Targum Onkelos<\/strong> is the version aramaic most widespread and regulated the Torah (Pentateuch)<\/strong>. Its most distinctive feature is the literalism controlled<\/strong>: translates word by word whenever it is possible and paraphrases minimally<\/strong> to clarify hebraisms, ambiguities or passages theologically sensitive. It is, in addition, the targum more literal and probably the most early<\/strong> between the Torah in its final form (revision s. III.d.C.).<\/p>\n\n\n\n

2) Authorship and dating: Onkelos vs. Aquila<\/h1>\n\n\n\n

The talmudic tradition attributes this translation Onkelos the proselyte<\/strong>, a disciple of R. Eliezer<\/strong> and R. Yehoshua<\/strong>. The classical source is Meguil\u00e1 3a<\/strong>, which mentions Onkelos as the author of the targum of the Torah (in front of Yonat\u00e1n b. Uzziel<\/strong> for the Prophets). The modern critical nuance: the text had stages of formation<\/strong> and a review babylonian<\/strong> late; in addition, there is historical confusion with Aquila<\/strong> (Greek translator, also a proselyte). Both are different figures, even if their names appear.<\/p>\n\n\n\n

3) Language and origin<\/h1>\n\n\n\n

The targum is written in eastern aramaic<\/strong> (bab\u00edlico), although several clues suggest western tradition, early<\/strong> (palestinense) with final review of Babylon<\/strong>. Hence that combine an aramaic is very close to that used by the wise men of babylon with traces of layers prior.<\/p>\n\n\n\n

4) Method of translation and theology<\/h1>\n\n\n\n

4.1 Literalism with clarification exegetical brief<\/strong>
Onkelos seeks to preserve the order and lexicon<\/strong> hebrews; when the Hebrew it is idiomatic or dark, introduces a gloss minimum<\/strong> to make intelligible sense. Examples of clarification are observed in Gn 1:2<\/strong> (\u201cdesolate and empty\u201d), and on the laws where you choose equivalent technical understandable for its time.<\/p>\n\n\n\n

4.2 Anti-anthropomorphism<\/strong>
Trait doctrinal central: avoids ascribing corporeal nature, or human passions to God<\/strong>. Replaces expressions anthropomorphic by formulations reverent:<\/p>\n\n\n\n

    \n
  • Ex 24:10<\/strong> \u201cunder His feet\u201d \u2192 \u201cunder His throne of glory<\/strong>\u201d.<\/li>\n\n\n\n
  • Ex 19:20<\/strong> \u201cthe Lord came down\u201d \u2192 \u201cthe Lord manifested himself<\/strong>\u201d.<\/li>\n\n\n\n
  • Ex 33:23<\/strong> \u201cmy face\u201d \u2192 \u201cin front of Me<\/strong>\u201d.
    These readings reflect a theology of the divine transcendence<\/strong> and have been extensively studied by philology targ\u00famica modern.<\/li>\n<\/ul>\n\n\n\n

    4.3 Trend halachic<\/strong>
    In passages legal, Onkelos tends to align with the exegesis, rabbinic ruling<\/strong> (often associated in the tradition of the school R. Akiva<\/strong>). Without converting the text in midrash, your options lexical mark readings regulations<\/strong>.<\/p>\n\n\n\n

    5) representative Examples (samples)<\/h1>\n\n\n\n
      \n
    • Gn 1:2<\/strong>: translates hue of interpretation to clarify the primordial state (\u201cdesolate and empty\u201d).<\/li>\n\n\n\n
    • Dt 20:19<\/strong>: pour the difficult \u201cdoes the tree of the field is man...?\u201d as \u201cthe tree is not as the man\u201d<\/strong>, clearing the ambiguity.<\/li>\n\n\n\n
    • Dt 22:5<\/strong>: emphasizes the character of the war in garment male (\u201cornament of war<\/strong>\u201d), consistent read with sensitivity legal.<\/li>\n\n\n\n
    • Ex 24:10; 19:20; 33:23<\/strong>: replacements anti-anthropomorphic (above \u00a74.2).<\/li>\n<\/ul>\n\n\n\n

      6) liturgical Use and impact on practice<\/h1>\n\n\n\n

      From time talmudic, the public reading of the Torah was accompanied verse by verse<\/strong> with the targum. This practice survives with force in the rite yemeni trivial<\/strong>, where continue reading Onkelos<\/strong> after each verse the Hebrew (and Targum Jonathan<\/strong> for the haftar\u00e1).<\/p>\n\n\n\n

      In addition, the halachah prescribes the well-known \u201cShen\u00e1im Mikr\u00e1 looks-Ejad Targum\u201d<\/strong> (two times in the Hebrew text, and once the targum) for the weekly portion. Shulchan Aruch, Orach Ja\u00edm 285<\/strong> the collection of this obligation and its fulfillment time; different authorities discuss whether, in the absence of targum, can be replaced by Rash\u00ed<\/strong>, but the optimal choice<\/strong> includes Onkelos<\/strong>.<\/p>\n\n\n\n

      7) Transmission of textual and editing<\/h1>\n\n\n\n

      The text of Onkelos, which circulates today is the result of copies of medieval<\/strong> (ashkenaz\u00edes, sephardic yemenite) and printed editions-early<\/strong>; the version regulated<\/strong> sample high fidelity to the Masoretic Text<\/strong> and a standardization babylonian<\/strong>. Critical studies of modern (e.g., Michael L. Klein<\/strong>) have described techniques such as \u201cconverse translation\u201d<\/strong> and the layers editorial.<\/p>\n\n\n\n

      8) vis-\u00e0-vis other targumim<\/h1>\n\n\n\n

      Compared with the targumim palestinenses (e.g., Neofiti<\/strong>, Pseudo-Yonat\u00e1n<\/strong> to the Torah), Onkelos<\/strong> is much more sober<\/strong>: avoid expansions narratives and midr\u00e1shicas extensive. In front of the Peshitta<\/strong> (version syriac christian), Onkelos belongs to the family rabbinic<\/strong> and reflects readings hal\u00e1jicas<\/strong> internal to the rabbinical judaism. Britannica<\/strong> sums it up as the targum more literal and canon<\/strong> of the Pentateuch.<\/p>\n\n\n\n

      9) Onkelos in the classical sources<\/h1>\n\n\n\n
        \n
      • Talmud<\/strong>: attribution Meguil\u00e1 3a<\/strong>; recognition of a tradition of translation already in force in the Second Temple.<\/li>\n\n\n\n
      • Encyclopedias reference<\/strong>: entries Encyclopaedia Judaica \/ Encyclopedia.com<\/strong> distinguish carefully to Onkelos<\/strong> of Aquila<\/strong> and place his work in the s. II\u2013III.<\/li>\n<\/ul>\n\n\n\n

        10) historical Importance and intellectual<\/h1>\n\n\n\n
          \n
        1. Bridge language<\/strong>: set the aramaic standard<\/strong> of the Torah for communities whose everyday language since it was not the Hebrew bible.<\/li>\n\n\n\n
        2. Model hermeneutic<\/strong>: its literalism theologically refined<\/strong> become normative for reading sinagogal and training halachic.<\/li>\n\n\n\n
        3. Doctrine of the transcendence<\/strong>: its systematic anti-anthropomorphism<\/strong> influenced medieval exegesis (e.g., in reading philosophical Maimonides<\/strong>).<\/li>\n<\/ol>\n\n\n\n
          \n\n\n\n

          Conclusion<\/h2>\n\n\n\n

          The Targum Onkelos<\/strong> it is the translation canonical<\/strong> of the Torah into aramaic: literal, sober and doctrinally careful<\/strong>. Its emphasis on to preserve the sense<\/strong> avoiding anthropomorphism divine, your alignment halachic<\/strong> and liturgical role<\/strong> (especially in Shen\u00e1im Mikr\u00e1 looks-Ejad Targum<\/strong> and in the reading yemeni) explain why it remains a cornerstone<\/strong> for the study of traditional and academic of the biblical text.<\/p>","protected":false},"excerpt":{"rendered":"

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