Genesis. ii, 6. T'XI— Aq. 67ri0Xi/7ju6r; Onk. X::>"'. T. r-'JS-Aq. uva-Rvun; Onk. XrTCwS. vi, 4. C^b-'SSn— Aq. tTriTr.TrTo.Ttc : Onk. N^l'^a. 1(5. '^n'^U-Aq. ^MtlT,^|Ji^3^il■ol>■, Onk. TiTtJ. viii, 1. "l^'iT"''!— Aq. Kai kartiXncav ; Onk. 'nil xii, S. pny"'"!— Aq. M^rpt ; Onk. pbrcXI. XV, 2. 'p'^'2 "31— Aq. u^uv toD noTiaono', ; Onk. "iSI
xviii, 12. ra-ipn— Aq. kut' airm ; Onk. Nnr"2.
■rnbn -Aq. kctct,,,/?, ,.«< ; onk. r-'s^Qi.
SXii, 2. nilT^n |'"1S — Aq. tiji/ ^r.i- tJ/i/ KaTuiJ-un", ;
Onk. xjnbis xyisb.
13. -;30a-Aq. ev avx^'u,; Onk. XS^-KS. xxvi, 33. y2'^ "iX2— Aq. *()tap irXniTnui^i,^ ; Onk. "IXU
XXX, 8. TbnSS ninbx ■'blPSJ-Aq. (rm-etrTpei^fv Me oGeor; Onk. iri"- n52p. 11. 153 (Keri 15 S<3)-Aq. i)\ie^ i, C'T„t,9 ; Ouk.
n; xrx.
xxxii,2,'). piS-il-Aq. UvMero; Onk. ^nrCXr xxxiv, 21. C"'"c'5".y— Aq. i^vtifijiaisfvot; Onk. "p^3D.
XXXV, 16. r IX ri"l33 — Aq. xa^ i6ov Tnr 7^!-; Ouk.
Xr~iX 31"ID. xxxvi, 24. D''^''n nX— Aq. toit 'la^w; Onk. D^
x-'-iaa.
TARGUM
205
TARGUM
sxxvii, 27. "1J3 iT3— Aq. t; vXeovtKTt^iia; Ouk. iTa
xsxviii, IS. -;t3Tl21— Aq.<rTf;e7rT6i/; Ouk. XS'^'J'a. xlii, 4. ^"IDS— Aq. cri'ixTrTWfjia; Oiik. Xr/ra. Jixodus. i, 9. C"i:J"1— Aq. ;><7to7voi. (id. Dent, ix, 1); Onk.
11. r.'330"3 "^l"— Aq. iroXei? aKt]vo>iJ.dTu>ii ; Ouk.
13. ~~iS3— Aq. l^ TpiKpijuan ; Onk. 1''irp2. iv, 12. ■^■^m"nil1— Aq. 0MTtVM o-€ (id. ver. 15; xxiv, 12 ahv;\ys ^MTi^eiK, takeu from ~i1X); Ouk. "S^slsX (id. ver. 15; xxiv, 12). viii, 12. niiyn— Aq. ■n-aMM"^"" ; Onk. '■'STT^:.". Siv, 27. IJP'^X^ — Aq. tir apx^tuv auTov; Ouk.
n-'spirb.
XV, 8. T^nrJ-Aq. t<7Mpci>3ri; Ouk. X"2"i:n. xxiv, 0. n:."X2— Aq.ei-Trpo^r'.juuffii/; Onk. X"'p"lT'ia2. XXviii.S. 1D',:3— Aq. didcpofiov (id.xxxv, 22, 35); Ouk.
xxix, 6. ^TD— Aq. t6 nfTa\ov; Onk. X3"'53.
36. rX'jm n"^-l1S3 bS — Aq. ;f,\c.o-Mou TTfpi
iMapWar; Onk. "i^nm xi^iss b:J.
XXX, 12. "ISID— Aq. efiXao-Ma; Ouk. 'p^HS.
35. !1""1S "^3 X'H "TlS— Aq. u7ro7reTa(rMf'''or aiTocbri; Onl;. XIH b'^'J'Z. Aq.aTreTrtTaa-ei-uiTii/; Ouk. n"'3lb::2X "^"IX. X5Xiv, 24. d"'T2yS TIJib':: — Aq. rperr Ka^6&ovi; Onk.
'fj-cT nbn.
iii, 1. ni^V)a-Aq. elp-iKKic; Onk. X'lJT'p nt333.
xiii, 6. ri — Sn UTS — Aq. tn-iStticrt) *7ri6oMa; Ouk.
xvii, 7. n'^')^"'jb— Aq.Tor9Tp(xioi;cr(i;(id.Isa.xiii, 21);
Onk. 'pTi-irb. XXV, 33. bX5"' "I'JXI— Aq. m uv h-^iCov 6<TTi^ ; Onk.
pi-isi im.
XXVii, 2. N''?S^ — Aq. S-ai'i^aaTwati; Onk. "iJ^S^. Numbers. i, 47. na^^— Aq. elr pti/Jdoi- ; Onk. XlJS'r^. Xi,S. "["irn "TUb — Aq. Toi; uao-Toi; 6\ai'oi;; Onk.
xxiii, 12. n^DSn-Aq. Aafei/T.';./; Ouk. NrT2"l.
1,40. CD^ liSJ-Aq. leuo-are aurorr; Onlc. ISSPX
xxii, 9. a^xbD— Aq. avofxoiofievoi ; Onk. 'pSi"l'i>'.
t3;2"'yy — Aq. iivTidtaKei/jLevov ; Onk. XTSISS-'iy xxiii, 15. -■'3Eb -^iD-ilX nrbl -Aq. toC 6or.„a< tow
ix^por^ aov eii irpnatovov <Tov; Ouk. 1DT2T351
~^ip ~3m ■'bys. xxviii, 20. nmir^n rxi nnx^n rn—Aq.trvai.;,
Kal ipay^&acva; Onk. nil Xm^X-^ P,"!
It has been urged that while Akilas's version is al- ways cited in the Talmud by the name of its author, D-'^p? m^in, the Targum of Onkelos is never quoted with his name, but introduced with *;^mn^ HD, "as we translate," or "Tl DlS^n, "our Targum,'' or 1'315"irD, " as the Targum has it;" but this onl^- shows
the high esteem in which Onkelos's Targum stood. And as to the quotations of Aquila, almost all which are cited are on the prophets and Ilagiographa, while Onkelos's Targum is only on the law; and a close ex- amination of the sources tliemselves shows that what is said there has reference only to the (ircek version, which is fully expressed in the praise of H. Eliezer and R. Jehoshua when saying CIX ■^33'3 r"'S"'S^, "Thou art fairer than the sons of men," thereby alluding to Gen. ix, 27, where it is said that Japheth (i. e. the (ireek language) should one day dwell in the tents of Shem (i. e. Israel) {Megilki/i, i, 11, 71 b and c; BeresJiith Rahba, 40 b).
There is another very important point, which has been overlooked by all favoring the identity of Akilas with Oukelos, and thus putting the origin of the Tar- gum of Onkelos at a late date, viz. the use of the 7nemra = \uyoQ by Onkelos; and this peculiarity of the Targum shows that its origin belongs to the time of Philo and the New-Test, period. It is not unlikely that, in this respect, Onkelos was followed by the other Tar- gumists, and that his intention was to reconcile Alex- andrian with Palestinian theology. John's doctrine of the Logos would be without any foinidation or point of departure if we could not suppose that at the time of .Jesus a similar doctrine concerning the Word of God, as it can be deduced from the Targum, was known among the Palestinian Jews. That later Judaism has put aside this important moment of older theology must be explained from its opposition to Christianity.
In the Targum of Onkelos we tind not the least indication that it was made after the destruction of Jerusalem ; we find neither the least trace of hostil- ity to the Romans nor of opposition to Christianity. The Temple is regarded as still standing, the festive days are still celebrated, the Jews are still a nation which never ceases to resist its enemies. This may be seen from the projihetic passages, as Gen. xlix, Numb, xxiv, Deut. xxxiii, the explanation of which, as given by Onkelos, could have hardly originated after A.D. 70. Onkelos uses for Argob (Deut. iii, 4, 14 ; so also Jonathan, 1 Kings iv, 13) the name Tra- chona (X313~i:3)=Trachonitis (Luke iii, 1); Josephus writes Tpaxioviri^, sometimes 6 Tpa^'wr (Ant. xv, 10, 1 and 3; xviii, 4, 6 ; xx, 7, 1). The Peshito of the Pentateuch did not follow this explanation (Luke iii, 1, XSiai^T XirX), probably because the division of Palestine at the time of Jesus did not exist in the Syrian translator's daj-s, or it was unintelligible to him (among the rabijins XDIS"^ is used in the sense of " palace," ""'1:73 [Buxtorf, Lex. p. 913 sq.J). All this indicates, or rather confirms, the supposition that this Targum belongs to the time of Jesus. There is a similar indication in Onkelos's rendering of Bashan by '|3n?3 (Syr. "|iDr.?2), Batantea (see Gesenius, Comm. zu Jes. ii, 13); mas Di, by Genncsaret, 'nclS'^a. This reminds one of the language of the New Test.; so also NDT2''a (Mammon), " the injustice with the Mammon" ( "1 113172122 ■|iir^2 ; it is said, in Gen. xiii, 13, of the Sodomites). When Paul speaks of that "spiritual rock" that followed the children of Israel in the wilderness (1 Cor. x, 3), he undoubtedly refers to the tradition preserved by Onkelos (also by Pseudo- Jonathan ), "The well which the princes digged, the chiefs of the people cut it, the scribes with their staves; it was given to them in the wilderness. And from [the time] that it was given to them it descended with them to the rivers, and from the rivers it went up with them to the height, and from the height to the vale which is in the field of Moab" (Numb, xxi, 18 sq.). Hence the expression of the apostle, " spiritual, fullowing rock." The Syriac retains the proper names of the Hebrew text. After what has been said, we believe the Targum of On- kelos originated about the time of Philo — an opinion