Targum Neofiti 1 and Pseudo-Jonathan: Exodus (review)

Hebrew Studies 37 (1996) 204 Reviews text. These ideas have been based, in large part, upon a mistaken notion that many translation differences from the biblical text were introduced to teach or hint at hidden or subtle messages. In the twelfth century, Nachmanides, influenced by mysticism, was probably the first biblical scholar to misunderstand the targumic deviation. The Targumim, for example , typically insert the word "fear" to remove apparent anthropomorphisms . Thus the word "with" in Deut 18:13 ("You must be wholehearted with the Lord your God") could be seen to imply an unseemly human attachment to God. Onkelos' "wholehearted in the fear of the Lord your God" removes this apparent connection. Without recognizing the frequency and consistent purpose of the addition (it is inserted 27 times in Tg. Onkelos to Deuteronomy), Nachmanides explains it as a "reference to a positive commandment." If Nachmanides had had a concordance and analyzed the targumic style and the usage of the word in other passages, he would have recognized that his interpretation was unwarranted. "Fear" was inserted 140 times into Neo/iti, and in no instance does it imply what Nachmanides suggests. Of interesting note and an added value to the modern researcher, purchasers of the Concordance are entitled to receive a free copy of the electronic edition of the text together with the lexically tagged version. The software allows users to scan the text, select a word, and, with computer speed, see its phrasing and corresponding entry. Israel Drazin Columbia, MD 21044 TARGUM NEOFITI 1 AND PSEUDO-JONATHAN: EXODUS. By Martin McNamara, Robert Hayward, and Michael Maher. The Aramaic Bible: The Targums. Pp. xiv + 326. Collegeville, MN: Liturgical Press, 1994. Cloth, $69.00. The present volume containing the translation of two complete targums of Exodus and citations from others, fragmentary in nature, is numbered Volume 2 in a long series of translations of the Aramaic targums. Targum Onqelos to Exodus is numbered as Volume 7. This editorial sequence betrays the editors' belief that what they perceive to be the Palestinian targums are chronologically prior to Targllm Onqelos and so, in their opinion, shed more light on the New Testament and the New Testament Hebrew Studies 37 (1996) 205 Reviews background, their great interest in the translation of these texts. Such a chronological view is debated by targumists and virtually not represented by Aramaic linguists. Fortunately, this tendentiousness does not appear to affect the translation. While the claim of the translators that Tg. Neo/iti, Neo/iti glosses, and the Fragmentary Targums are Palestinian appears justified, their labeling of Targum Pseudo-Jonathan as Palestinian is not. Tg. Pseudo-Jonathan contains Palestinian material, but it is not necessarily a Palestinian targum. Furthermore, though the Preface omits the Cairo Geniza fragments from the list of Palestinian targums, they are happily incorporated in the apparatus in the volume itself as witnesses to the Palestinian targumic tradition, which they are. With regard to Tg. Neofiti, McNamara offers a revision of the earlier translation he made with Maher in the editio princeps, while Hayward contributes the notes. With regard to Tg. Pseudo-Jonathan, Maher points out the special relationship this targum has with Exodus Rabbah and the Mekilta. The additions to the Hebrew text are indicated by italics for easy identification. The Notes are useful in giving justification for the translation offered and interaction with other views. The translation and notes serve as a commentary on the Aramaic text and should be so used. Greatest benefit can be gained from this volume by study of the Aramaic source text in Aramaic in comparison with the Masoretic Text in Hebrew. The section entitled "Translation Techniques" (pp. 3-6) is misleading, in that it contains a sequential citation and discussion of translation equivalents , but does not offer identification and classification of techniques of translation. For example, that the Hebrew "seed" is rendered "sons" in the targum is a matter of translation equivalency. The technique employed is the changing of metaphoric language into plain language. So, too, "a land flowing with milk and honey" being rendered "(a land) producing good fruits, pure as milk and sweet as honey" exemplifies the same technique, to wit demetaphorization. In 2:22 Tg. Neofiti fills...