JONATHAN BEN-ANAN
997
JONATHAN BEN-UZZIEL
ably held only by a weak garrison. Jonathan expelled the inhabitants {rovg uvraq iv avry ; coinp. Josephns, A lit. xiii, G, 3) and secured the city. Jonatlian was jirob- ably a brother of Mattathias (2) (1 Mace, xi, 70).— Smith.
19. A priest who is said to have offered up a solemn prayer on the occasion of the sacrifice made by Nehe- miah after the recovery of the sacred fire (2 Mace." i, 23 sq. ; compare Ewald, Gesch. d. \\ Is?: iv, 184 sq.). The narrative is interesting, as it presents a singular exam- ple of the combination of public prayer with sacrifice (Grimm, ad 2 Mace. 1. c). — Smith.
20. A Sadducee at whose instigation Hyrcanus (q. v.) abandoned the Pharisees for their mild sentence against his maligner Eleazar (Josephus, .4?;/. xiii, 10, 6).
21. Son of Ananus, appointed Jewish high-priest, A. D. BG, by Vitellius in place of Joseph Caiaphas (.4 iif. xviii, 4, 2), and deposed after two years, when his brother The- ophilus succeeded him (ib. 5, 2). He was reappointed by Agrii)pa A.D. 43, but this time he declined that honor in favor of his brother Matthias (Josephus, A nt. xix, 6, 4); he was sent by Cumanus to Claudius in a quarrel with the Samaritans, but appears to have been released by the emperor ( War, ii, 12, G and 7) ; he was at last murdered by the Sicarii (War, ii, 13, 3). He was per- haps the high-priest whom Felix caused to be assassi- nated for his reproofs of his bad government (Josephus, A7if. XX, 8, 5). (See Frankel, Monatsschrift, i, 589; Griitz, Gesch. der Juden, iii, 2G3, 287, 857.) See High-
riilEST.
22. A. common weaver, leader of the Sicarii in Gy- rene, captured and put to death by the Romans after various adventures (Josephus, War, vii, 11, 12).
23. A Jew who challenged the Romans to single combat during the last siege, and, after slaying one combatant, Pudens, was at length killed by Priscus (Jo- sephus, War, vi, 2, 10).
Jonathan ben-Anan, See Jonathan, 21.
Jonatlian ben-Uzziel, the celebrated translator of the Hebrew prophetical writings into Chaklee, a disci- ple of Hillel I, one of the first of those thirty disciples of Hillel who, in the language of the Talmud, " were worthy to possess the power of stopping the sun like Joshua," flourished about B.C. 30. His expositions were especially on Haggai, Zechariah, and Jlalachi, a fanciful reason for which is given in the Talmud : " When the illuminating sun arose upon the dark passages of the prophets, through this translation, the length and breadth of Palestine were agitated, and everywhere the voice of God (r2 bip) or the voice of the people (vox populi vox dei) was heard asking, ' Who has disclosed these mysteries to the sons of men ?' W^ith great humility and becom- ing modesty Jonathan b.-Uzziel answered, ' I have dis- closed the mysteries ; but thou, O Lord, knowest that I have not done it to get glory for myself, or for the house of my father, but for thy glory's sake, that discussion might not increase in Israel'" {Megilla, 3, a). From these notices in the Talmud, it is manifest that Jona- than was only the Chaklee translator of the prophets ; for it is distinctly declared in the last quoted passage that when Jonathan wished also to translate the Ha- giographa (D'^DirS), the same voice from heaven (bip r3) emphatically forbade it ("i'^'^''), because of the great IMessianic mysteries contained therein (niX"! rr^lU^ "j'p iT'a), especially in the book of Daniel (comp. Rashi in loco). But tradition has also ascribed to him the paraphrase of the Pentateuch known under the name of Pseudo-Jonathan and the Targum of the five Megilloth.
The question of the authorship of the paraphrases will be treated in full in the article Targuji (q. v.). We have room here only for a few points in the discus- sion, and will mainly speak of the work which is gen- erally fastened upon him. Firstly, then, as to this Par-
aphrase on the Prophets (D'^SirXI f^XinS C'.Jin D'^DIinxi), which embraces Joshua, Judges, Samuel, Kings, Isaiah, Jeremiah, Ezekiel, and the twelve minor prophets, its importance is not only great because it con- tains expositions of Haggai, Zechariah, and Malachi, but mainly so because, dating, as it does, from a period when the Hebrew language gave place to the Aramaic dialect, and when ancient Jewish traditions and scriji- tural expositions were introduced in the paraphrases read during the divine services of the Jewish people, it contains very many ancient readings, which go far to explain many an obscure passage in the prophetical writings, and thus prevent false criticism and loose conjecture. A list of these various readings has been collected in the Hebrew annual entitled "Tl^ntl (Lem- burg, 1852), i, 109 sq. The paraphrase was first pub- lished in 1494, and afterwards with that of Onkclos on the Pentateuch (Venice). It is found in all the Rab- binic Bibles ; also in Walton's Bihlia Poljigl. (ii, iii, and iv), and in Buxtorf's Bihlia Ilebrcea (Basle, 1720, ii-iv), etc., with a Latin translation.
As to the other reputed writings of Jonathan, we have (o) the Paraphrase on the Pentateuch ("jm'^ dl^TH ilTinn i"); it is nothing more or less than a com- pleted version of what is called the Jerusalem or Pales- tine Targum (iTsblDI'li DlSir), which of itself is in reality only desultor}' glosses on Onkelos's paraphrase. This completed version was at first called Targum Jeru- salem, after the fragment on which it was based, but af- terwards it obtained the name of Targum Jonathan, by erroneously resolving the abbreviation "^ H =z: D15"in "inb'iJ'ni into 'rDirri ni^nr. The additions to the work were probably not made prior to the seventh cen- tury. The work was first published in Venice 1590-91, with the Hebrew text of the Pentateuch, the paraphrase of Onkelos, the fragments of the Jerusalem glosses, the commentaries of Rashi and Jacob bcn-Asher, then in Basle (1G07), Hanau (1G14), Amsterdam (1G40), Prague (1646), etc., and has lately been printed, with a com- mentary, in the beautiful edition of the Pentateuch with the Rabbinic commentaries (Vienna, 1859). Explana- tions of it were also written by David b.-Jacob (Prague, 1G09), Feiwel b.-David Secharja (Hanau, 1614), Morde- cai Kremsier (Amsterdam, 1671) ; and it was translated into Latin by Chevallier, in Walton's Pohjylot. An English translation was jiublished by the late learned Wesleyau preacher, J. W. Etheridge (Lond. 1862, 2 vols. 8vo) ; but the masterly treatises on this Pseudo-Jona- than are bv Seligsohn and Traub,and by Frankel, ZeiV- sclir. f. d. 'rdhj. Int. d. Jiidenth. (1846), p. 100 sq. (comp. Seligsohn and Traub, in Frankel's Monatsschrift, Lpz. 1856, vi, 96-114, 138-149 ; p:theridge, Introd. to Jetcish Lit. p. 195; Wiener, 7)6 Jonathanis in Pent, paraph rasi Chaldaica; Petermann, Z)e duahus Pent. 2mraphrat^ihi(s Chaldaicis): — (h) the Paraphrase on the Five Mcr/illolh. Some early critics have attributed this work to Mar Jo- sef, of Sora (died 332), but of late it is assigned to a later period even than the paraphrase of the Penta- teuch, and is considered simply a compilation from an- cient materials made by several individuals. This ver- sion is generally published, together with the Hebrew text, in the Jewish' editions of the Pentateuch, and is contained in all the Rabbinic Bibles. A rhymed ver- sion of the whole of this paraphrase was published by Jacob ben-Samuel, also called Koppelmann ben-Bonem (about 1584). A Latin version of it is given in Wal- ton's Polyglot. Gill has given an English translation of the entire paraphrase on the Song of Songs {Com- ment, on the Song, 1728) ; and Dr. Ginsburg has lately translated the first chapter of the paraphrase of the Song {Comment, on the Song, p. 29 sq.), and the whole of Ec- clesiastes {Comment, on Eccles. p. 503 sq.). Hebrew com- mentaries on this paraphrase have been \\Titten by Mor- decai Lorca (Cracow, 1580) and Chajim Feiwel (Beriin, 1705). See also Bartolocci, Biblioth. Magna Rabbinica,