{"id":581,"date":"2025-10-05T04:00:00","date_gmt":"2025-10-05T11:00:00","guid":{"rendered":"https:\/\/lamishna.com\/?p=581"},"modified":"2025-12-15T19:42:18","modified_gmt":"2025-12-16T02:42:18","slug":"targum-pseudo-jonathan","status":"publish","type":"post","link":"https:\/\/lamishna.com\/es_es\/targum-pseudo-jonathan\/","title":{"rendered":"El manuscrito que cambi\u00f3 la Biblia: secretos del Targum Pseudo-Jonathan"},"content":{"rendered":"\n

Frase inspirada en el esp\u00edritu del Targum Pseudo-Jonathan<\/em> y su funci\u00f3n interpretativa en la tradici\u00f3n jud\u00eda:<\/p>\n\n\n\n

\n\n\n\n

Dice as\u00ed:<\/h3>\n\n\n\n
\n

\u201cEl texto sagrado no cambia, pero el alma que lo lee s\u00ed.
El Targum Pseudo-Jonathan<\/em> no tradujo la Tor\u00e1: la volvi\u00f3 a so\u00f1ar.\u201d<\/p>\n<\/blockquote>\n\n\n\n

1) \u00bfQu\u00e9 es y por qu\u00e9 importa?<\/h1>\n\n\n\n

Targum Pseudo-Jonathan (TgPsJ)<\/strong> es una traducci\u00f3n-par\u00e1frasis aramea del Pentateuco<\/strong> que combina traducci\u00f3n con abundante material agg\u00e1dico y midr\u00e1shico<\/strong>. Es, con diferencia, el targum pentateucal m\u00e1s expansivo; integra capas de tradici\u00f3n palestina y babil\u00f3nica y reescribe narrativas para ense\u00f1ar teolog\u00eda, halaj\u00e1 y pol\u00e9mica. Su valor: permite ver c\u00f3mo jud\u00edos tardo-antiguos\/medievales rele\u00edan la Tor\u00e1 en sinagoga y estudio.<\/p>\n\n\n\n

2) Nombres, atribuci\u00f3n y malentendidos<\/h1>\n\n\n\n

En la imprenta veneciana y copias medievales se abreviaba TY<\/strong> (Targum Yerushalmi<\/em>, \u201cde Jerusal\u00e9n\u201d); m\u00e1s tarde se mal-expandi\u00f3<\/strong> como Targum Yonatan<\/strong> y hasta \u201cde Yonat\u00e1n ben Uzziel\u201d (quien, de hecho, est\u00e1 vinculado por el Talmud a los Profetas<\/strong>, no a la Tor\u00e1). De ah\u00ed el r\u00f3tulo moderno \u201cPseudo-Jonathan\u201d<\/strong> para despejar la atribuci\u00f3n.<\/p>\n\n\n\n

3) Alcance del texto<\/h1>\n\n\n\n

Cubre casi todos los vers\u00edculos<\/strong> de G\u00e9nesis\u2013Deuteronomio (a diferencia de los fragmentarios \u201cYerushalmi II\/III\u201d). En lo textual, es una obra compuesta<\/strong>: mezcla Targum Onkelos<\/strong> (oriental\/babil\u00f3nico), un viejo Targum palestino<\/strong> y otras tradiciones rab\u00ednicas.<\/p>\n\n\n\n

4) Testimonios y edici\u00f3n del texto<\/h1>\n\n\n\n
    \n
  • Impreso pr\u00edncipe<\/strong>: Venecia 1591<\/strong>, difundido luego en biblias rab\u00ednicas.<\/li>\n\n\n\n
  • \u00danico manuscrito completo conservado<\/strong>: British Library Add. 27031<\/strong> (copista italiano, s. XVI; base de ediciones modernas). Repro disponible y facsimilar p\u00fablico.<\/li>\n\n\n\n
  • Ediciones\/estudios clave (siglo XX): M. Ginsburger 1903<\/strong>; nueva edici\u00f3n Rieder 1973\/84<\/strong>; traducciones cr\u00edticas en la serie The Aramaic Bible<\/strong> (Michael Maher, etc.).
    (Para ver el manuscrito y la princeps: British Library Add. 27031 y Venecia 1591 est\u00e1n digitalizados.)<\/em><\/li>\n<\/ul>\n\n\n\n

    5) Lengua y estilo<\/h1>\n\n\n\n

    Su idioma es un arameo literario mixto<\/strong> (\u201cLate Jewish Literary Aramaic\u201d), con rasgos occidentales y orientales<\/strong> por el entretejido de materiales (Onkelos + palestino tipo Neofiti). Estil\u00edsticamente, alterna traducci\u00f3n cercana con par\u00e1frasis expansiva<\/strong>, discursos, di\u00e1logos, angelolog\u00eda y notas hal\u00e1jicas.<\/p>\n\n\n\n

    6) Dataci\u00f3n y procedencia: qu\u00e9 sabemos con seguridad<\/h1>\n\n\n\n

    La dataci\u00f3n es controvertida<\/strong>. Tres puntos firmes:<\/p>\n\n\n\n

      \n
    1. Es posterior a la Mishn\u00e1<\/strong> (la conoce) y llega al s. XIII<\/strong> porque ya lo cita Menahem Recanati.<\/li>\n\n\n\n
    2. Exhibe anacronismos hist\u00f3ricos<\/strong> (p. ej., menci\u00f3n de Constantinopla<\/strong> en N\u00fam 24:19) y onom\u00e1stica isl\u00e1mica<\/strong> en ciertos pasajes, lo que empuja la forma actual<\/strong> a post-conquistas \u00e1rabes<\/strong>.<\/li>\n\n\n\n
    3. La procedencia<\/strong> tradicional lo vincula a la tierra de Israel<\/strong>, pero estudios recientes han propuesto Italia (s. XII)<\/strong> como lugar de edici\u00f3n\/redacci\u00f3n final.<\/li>\n<\/ol>\n\n\n\n

      Mapeo de posiciones acad\u00e9micas (resumen):<\/strong><\/p>\n\n\n\n

        \n
      • Dataci\u00f3n m\u00e1s temprana (s. IV-V):<\/strong> Flesher & Chilton invocan ausencia de arabismos y una coincidencia con y. Berajot 5:3 (JT). Otros (Hayward, Mortensen) sostienen n\u00facleos antiguos. Cr\u00edtica:<\/strong> podr\u00eda tratarse de tradici\u00f3n com\u00fan, no citaci\u00f3n directa del TgPsJ.<\/li>\n\n\n\n
      • Dataci\u00f3n tard\u00eda (s. XII\u2013XIII, Italia):<\/strong> Gottlieb y otros se\u00f1alan dependencias textuales medievales concretas; adem\u00e1s, la onom\u00e1stica\/temas posisl\u00e1micos. Resultado de consenso actual prudente:<\/strong> n\u00facleo antiguo + ediciones\/estratos posteriores<\/strong>, con forma final medieval<\/strong>.<\/li>\n<\/ul>\n\n\n\n

        7) Fuentes e intertextos<\/h1>\n\n\n\n

        Toma y reelabora Talmud<\/strong>, Midrash Rabbah<\/strong>, Pirqe de-Rab\u00ed Eliezer<\/strong> (PRE) y otros compendios; la direcci\u00f3n de dependencia con PRE se discute (parte de la bibliograf\u00eda argumenta que TgPsJ depende<\/strong> de PRE).<\/p>\n\n\n\n

        8) Rasgos exeg\u00e9ticos caracter\u00edsticos (con ejemplos documentados)<\/h1>\n\n\n\n

        a) Par\u00e1frasis midr\u00e1shica intensiva<\/strong><\/p>\n\n\n\n

          \n
        • G\u00e9nesis 3:15<\/strong> (enemistad con la serpiente): TgPsJ convierte la lucha f\u00edsica en conflicto intelectual\/espiritual<\/strong> ligado a Tor\u00e1 y observancia<\/strong>.<\/li>\n\n\n\n
        • Venta de Jos\u00e9<\/strong>: a\u00f1ade el detalle de las sandalias<\/strong> (intertexto con Am\u00f3s), t\u00edpico de su tejido midr\u00e1shico.<\/li>\n<\/ul>\n\n\n\n

          b) Angelolog\u00eda y demonolog\u00eda<\/strong><\/p>\n\n\n\n

            \n
          • G\u00e9nesis 4:1<\/strong>: tradici\u00f3n sobre Samael<\/strong> y la concepci\u00f3n de Ca\u00edn (con variantes textuales; la lectura del ms. BL fue revisada en la edici\u00f3n de Clarke y en discusi\u00f3n por Cook). Ojo<\/strong>: hay l\u00edneas espurias en impresos; conviene cotejar con el ms. Add. 27031.<\/li>\n<\/ul>\n\n\n\n

            c) Relecturas simb\u00f3licas notorias<\/strong><\/p>\n\n\n\n

              \n
            • G\u00e9nesis 3:21<\/strong>: \u201cvestiduras de gloria\u201d<\/strong> \u201cde la piel que la serpiente<\/strong> hab\u00eda mudado\u201d, reemplazando las \u201cu\u00f1as\u201d luminosas perdidas (formulaci\u00f3n t\u00edpica de TgPsJ); la traducci\u00f3n cr\u00edtica de Aramaic Bible<\/em> lo consigna.<\/li>\n<\/ul>\n\n\n\n

              d) Halaj\u00e1 integrada en la narraci\u00f3n<\/strong>
              Inserta normas<\/strong> y pr\u00e1cticas (p. ej., misericordia imitativa de Dios; precisiones cultuales y de pureza) dentro del fluir del texto, un rasgo menos frecuente en Onkelos.<\/p>\n\n\n\n

              e) Pol\u00e9mica y anacronismos hist\u00f3ricos<\/strong><\/p>\n\n\n\n

                \n
              • N\u00fam 24:19<\/strong>: Constantinopla<\/strong> \u2014indicador pos-constantiniano.<\/li>\n\n\n\n
              • G\u00e9n 21:21<\/strong>: tradici\u00f3n que nombra esposas de Ismael como \u201cAisha\u201d<\/strong> y \u201cF\u00e1tima\u201d<\/strong> (lectura usada para fijar un terminus post quem<\/em> posisl\u00e1mico; atenci\u00f3n: la interpretaci\u00f3n<\/strong> de su intenci\u00f3n exacta es debatida y debe usarse con cautela).<\/li>\n<\/ul>\n\n\n\n

                9) Comparaci\u00f3n breve con otros targumim de la Tor\u00e1<\/h1>\n\n\n\n
                Rasgo<\/th>Onkelos<\/strong><\/th>Neofiti (Palest.)<\/strong><\/th>Pseudo-Jonathan<\/strong><\/th><\/tr><\/thead>
                Tendencia<\/td>Literalizante<\/td>Parafr\u00e1stica moderada<\/td>Parafr\u00e1stica\/expansiva m\u00e1xima<\/strong><\/td><\/tr>
                Dialecto<\/td>Arameo babil\u00f3nico<\/td>Palestino occidental<\/td>Mixto (LJLA)<\/strong><\/td><\/tr>
                Halaj\u00e1 expl\u00edcita<\/td>Baja<\/td>Media<\/td>Alta<\/strong><\/td><\/tr>
                Aggad\u00e1\/angelolog\u00eda<\/td>Baja-media<\/td>Media<\/td>Muy alta<\/strong><\/td><\/tr>
                Uso sinagogal<\/td>Est\u00e1ndar cl\u00e1sico<\/td>Variado<\/td>Estudio\/comentario<\/td><\/tr>
                Fuentes de s\u00edntesis y caracterizaci\u00f3n comparada.<\/td><\/td><\/td><\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

                10) Estado de la investigaci\u00f3n y debates abiertos<\/h1>\n\n\n\n
                  \n
                • Dataci\u00f3n & lugar<\/strong> (ver \u00a76).<\/li>\n\n\n\n
                • Estructura estratificada<\/strong>: capa palestina + interpolaciones medievales; a\u00fan se discute qu\u00e9<\/strong> es n\u00facleo y qu\u00e9<\/strong> es a\u00f1adido.<\/li>\n\n\n\n
                • Relaci\u00f3n con PRE y midrashim<\/strong>: creciente evidencia de dependencia de TgPsJ respecto de PRE<\/strong>, pero no hay unanimidad.<\/li>\n\n\n\n
                • Funci\u00f3n social<\/strong>: se ha propuesto que \u201chabla a sacerdotes\u201d<\/strong> (\u00e9nfasis cultual, genealog\u00edas, santidad). Hip\u00f3tesis reciente y sugerente.<\/li>\n<\/ul>\n\n\n\n
                  \n\n\n\n

                  Conclusi\u00f3n<\/h2>\n\n\n\n
                    \n
                  • Qu\u00e9 es<\/strong>: el targum pentateucal m\u00e1s expansivo<\/strong>, espejo de teolog\u00eda, halaj\u00e1 y pol\u00e9mica jud\u00edas tardo-antiguas\/medievales.<\/li>\n\n\n\n
                  • C\u00f3mo trabajarlo<\/strong>: siempre en paralelo<\/strong> a MT y Onkelos, controlando manuscrito vs. impresos<\/strong> y datando por capas<\/strong>.<\/li>\n\n\n\n
                  • Qu\u00e9 debates siguen vivos<\/strong>: dataci\u00f3n final<\/strong> (n\u00facleo antiguo vs. redacci\u00f3n medieval), dependencias<\/strong> (PRE, Rabbah) y alcance pol\u00e9mico<\/strong> de ciertos pasajes.<\/li>\n<\/ul>\n","protected":false},"excerpt":{"rendered":"

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