(Aramaic Bible)
Translated, with Apparatus and Notes
By Bernard Grossfeld
Michael Glazier Books (1988), 120 pages
ISBN-13: 978-0814654866
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The Targum Onqelos to Exodus (Aramaic Bible) Translated, with Apparatus and Notes By Bernard Grossfeld Michael Glazier Books (1988), 120 pages ISBN-13: 978-0814654866 |
Reviewed by Israel Drazin - July 12, 2010
This is one of over two dozen volumes that were composed for scholars to give them an English translation of the Aramaic translations of the Hebrew Bible. The Aramaic translations were composed during the first millennium for Jews who could not read and understand the Hebrew of the Bible. The translations have many changes in the texts. The Michael Glazier book's notes explain many but not all of these changes.
One kind of change, discussed in my review of The Targum Onqelos to Genesis, is alterations that offer a more elevated portrayal of Israelite ancestors. The following are some examples of the modifications that the Aramaic translator made in the book of Exodus.
Exodus 1:7 describes the remarkable growth of the Israelite nation in Egypt by stating, literally, that they were "fruitful, prolific (vayishretzu), were abundant, and became very, very strong." The translator was apparently uncomfortable with the biblical Hebrew vayishretzu, regarding the metaphor as an undignified description of the Israelite growth in population. The word is built upon the Hebrew sheretz, "a reptile," and implies that the Israelites were multiplying in Egypt like "creeping things." He substituted "gave birth."
In 1:8, rather than accept the biblical statement that "A new king arose over Egypt who did not know Joseph," which seems to belittle Joseph's historical contribution to the welfare of the Egyptian society, he transformed the statement into "(the king) did not fulfill Joseph's decree."
In 1:11, we are told that "(the Egyptians) put over them (the Israelites) taskmasters." Because the Hebrew verb for "put" suggests a demeaning handling of Israelite ancestors, the translator replaced it with "appointed." And to ensure that his readers understand that the Israelites did not merit the harsh treatment, he also adds the word "evil-doing" to describe the improper nefarious activity of the taskmasters.
In 2:23, the Bible describes the emotional response of the Israelites to their existential condition: "(They) groaned because of the servitude (work)." One might conclude from this statement that they were simply complainers, even shirkers, when they were assigned reasonable workloads. Therefore, the translator adds, "that was heavy upon them," to dispel that demeaning notion. Their "heavy" burdens were genuinely difficult to bear.
Another example is 3:10, God charges Moses to "bring forth My people, the Israelites, from Egypt," but Moses demurs in 3:11, questions his ability to convince the Israelites in 4:1, and pleads to God in 4:13, "Please Lord, send in the hand of (whomever) you will send." This statement sounds as if Moses is saying, "send anyone as long as it is not me." Since the translator did not want to have Moses seem disrespectful to God or rebellious, he renders the phrase, "send through someone who is fit to send." Moses, thus, is not shirking his responsibility but suggesting that, perhaps, there is someone more fit for the task.
