Memra,
or
'
Word
'
of
God,
the
Shekinah,
or
'
Glory
'
of
God,
to
which
a
more
or
less
distinct
personality
is
im-puted;
in
this
way
it
was
sought
to
avoid
ascribing
to
God
Himself
actions
or
words
which
were
deemed
un-iitting
to
the
inexpressible
majesty
and
transcendence
of
the
Almighty.
A
good
example
of
this,
and
one
which
will
also
illustrate
the
general
character
of
this
Targum,
is
the
following;
it
is
the
rendering
of
Gn
3^-'
And
they
heard
the
voice
of
the
Word
(.Memra)
of
the
Lord
God
walking
in
the
garden
in
the
evening
of
the
day;
and
Adam
and
his
wife
hid
themselves
from
before
the
Lord
God
among
the
trees
of
the
garden.
And
the
Lord
God
called
to
Adam
and
said:
"Where
art
thou?"
And
he
said:
"
The
voice
of
Thy
Word
(Memra)
I
heard
In
the
garden,
and
I
was
afraid,
because
I
was
naked.and
I
would
hide."'
The
other
Targum
to
the
Pentateuch,
the
Targum
Jerushalmi,
has
come
down
to
us
in
two
forms:
one
in
a
complete
form,
the
other
only
in
fragments,
hence
the
name
of
the
latter
which
is
generally
used,
the
'
Fragment
Targum.'
The
fragments
have
been
gathered
from
a
variety
of
sources,
from
manuscripts
and
from
quotations
found
in
the
writings
of
ancient
authors.
But
owing
to
its
fragmentary
character
this
Targum
is
of
much
less
value
than
the
'Targum
Jerushalmi.'
This
latter
is
sometimes
erroneously
called
the
'
Targum
of
Jonathan
ben
Uzziel
on
the
Pentateuch';
but
though
this
Jonathan
was
believed
to
be
the
author
of
the
Targum
to
the
Prophets
which
bears
his
name
(see
below),
there
was
not
the
slightest
ground
for
ascribing
to
him
the
authorship
of
the
Targum
to
the
Pentateuch
('Targum
Jerushalmi').
The
mistake
arose
in
an
in-teresting
way.
In
its
abbreviated
form
this
Targum
was
referred
to
as
'Targum
J';
this
'J,'
which
of
course
stood
for
'Jerushalmi,'
was
taken
to
refer
to
'Jonathan,'
the
generally
acknowledged
author
of
the
Targum
to
the
Prophets;
thus
it
came
about
that
this
Targum
to
the
Pentateuch,
as
well
as
the
Targum
to
the
Prophets,
was
called
the
Targum
of
Jonathan.
So
tena-ciously
has
the
wrong
name
clung
to
this
Targum,
that
a
kind
of
compromise
is
made
as
to
its
title,
and
it
is
now
usually
known
as
the
'Targum
of
pseudo-Jonathan.'
In
one
important
respect
this
Targum
is
quite
similar
to
that
of
Onkelos,
namely,
in
its
avoidance
of
anthropo-morphisms,
and
in
its
desire
not
to
bring
God
into
too
close
contact
with
man;
for
example,
in
Ex
34'
we
have
these
words:
'And
the
Lord
descended
in
a
cloud,
and
stood
with
him
there,
and
proclaimed
the
name
of
the
Lord.'
But
this
Targum
paraphrases
the
verse
in
a
roundabout
way,
and
says
that
'Jehovah
revealed
Himself
in
the
clouds
of
the
glory
of
His
Shekinah,'
thus
avoiding
what
in
the
original
text
appeared
to
detract
from
the
dignity
of
the
Almighty.
This
kind
of
thing
occurs
with
great
frequency,
and
it
is
both
interest-ing
and
important,
as
showing
the
evolution
ot
the
idea
of
God
among
the
Jews
(see
Oesterley
and
Box,
The
Religion
and
Worship
of
the
Synagogue,
ch.
viii.
[1907]).
But
in
other
respects
the
'Targum
Jerushalmi'
(or
'Targum
of
pseudo-Jonathan')
differs
from
that
of
Onkelos,
especially
in
its
being
far
less
a
translation
than
a
free
paraphrase.
The
following
extract
will
give
a
good
idea
of
the
character
of
this
Targum;
it
is
the
paraphrase
of
Gn
18'^-:
'And
the
glory
of
the
Lord
wa,s
revealed
to
him
in
the
valley
of
Mamre;
and
he,
being
ill
from
the
pain
of
circumcision,
sat
at
the
door
of
the
tabernacle
in
the
heat
of
the
day.
And
he
lifted
up
his
eyes
and
looked,
and
behold,
three
angels
in
the
resemblance
of
men
were
standing
before
him;
angels
who
had
been
sent
from
the
necessity
of
three
things
—
because
it
is
not
possible
for
a
ministering
angel
to
be
sent
for
more
than
one
purpose
at
a
time
—
one,
then,
had
come
to
make
known
to
him
that
Sarah
should
bear
a
man-child;
one
had
come
to
deliver
Lot;
and
one
to
overthrow
Sodom
and
Gomorrah.
And
when
he
saw
them,
he
ran
to
meet
them
from
the
door
of
the
tent,
and
bowed
himself
to
the
earth.'
The
Targum
of
Jonathan
to
the
Prophets
owes
its
name
to
an
ancient
tradition,
according
to
which
Jonathan
ben
Uzziel
composed
it
'from
the
mouths
of
Haggai,
Zechariah,
and
Malachi'
{MegiUah,
3a);
this
is
merely
a
figurative
way
of
saying
that
the
traditional
inter-pretation,
as
supposed
to
have
been
handed
down
by
these
prophets,
was
embodied
in
written
form
by
Jonathan.
The
latter
was
a
pupil
of
Hillel,
and
wrote
a
Targum
(according
to
the
passage
just
referred
to)
for
the
purpose
of
removing
'all
impediments
to
the
understanding
of
the
Scriptures'
{JE
viii.
238).
It
is
said
of
this
Jonathan
that
when
he
sat
down
and
occupied
himself
with
the
study
ot
the
Law,
every
bird
that
happened
to
fly
over
his
head
was
burned;
the
reason
of
this
was
that
so
many
angels
gathered
around
him
in
order
to
hear
the
words
of
the
Law
from
his
mouth
(Succah,
28a
[Weber,
Jud.
Theol.\
p.
xviii.]).
That
Jonathan
had
the
Targum
of
Onkelos
before
him
when
he
wrote
is
proved
by
the
fact
that
whole
passages
from
Onkelos
are
incorporated
verbatim
in
his
Targum.
As
a
pupil
of
Hillel,
Jonathan
lived
during
the
middle
and
end
of
the
1st
cent,
a.d.,
so
that
the
date
of
his
Targum
may
safely
be
stated
to
be
the
end
of
the
first
century.
An
interesting
example
of
this
Targum
is
the
following
paraphrase
ot
Is
S2"-is:
•
Behold,
my
servant
the
Messiah
shall
prosper,
he
shall
be
exalted
and
extolled,
and
he
shall
be
very
strong.
Like
as
the
house
of
Israel
anxiously
hoped
for
him
many
days,
(the
house
of
Israel)
which
was
poor
among
the
nations,
their
appearance
and
their
brightness
being
worse
than
that
of
the
sons
of
men,
thus
shall
he
scatter
many
nations;
before
him
kings
shall
keep
silence;
they
shall
put
their
hands
upon
their
mouths,
for
that
which
had
not
been
told
them
shall
they
see,
and
that
which
they
had
not
heard
they
shall
consider.'
In
the
whole
ot
the
following
chapter
53
'
it
is
curious
to
notice
that
the
passages
which
refer
to
the
humiliation
of
the
Servant
are
interpreted
of
the
people
ot
Israel,
while
those
which
speak
ot
the
glory
of
the
Servant
are
referred
to
the
Messiah
'
(Oesterley
and
Box,
op.
cit.
p.
49).
Of
much
later
date,
and
also
ot
less
importance
than
the
Targums
ot
Onkelos,
pseudo-Jonathan,
or
Jonathan,
is
the
Targum
Jerushalmi
to
the
Prophets.
According
to
JE
xii.
61,
'Most
of
the
quotations
given
in
the
Targum
Jerushalmi
are
Haggadic
additions,
frequently
traceable
to
the
Babylonian
Talmud,
so
that
this
Palestinian
Targum
to
the
Prophets
belongs
to
a
later
period,
when
the
Babylonian
Talmud
had
begun
to
exert
an
infiuence
upon
Palestinian
literature."
There
are
not
many
remains
extant
of
this
Targum;
most
ot
the
extracts
in
existence
are
citations
in
the
writings
of
Rashi
and
David
Kimchi;
the
largest
number
of
extracts
found
together
are
those
in
the
eleventh
century
Codex
Reuchlinianus,
edited
by
La-garde,
ProphetcB
Chaldaice.
Ot
the
remaining
Targums
not
much
need
be
said;
those
to
the
Psalms,
Proverbs,
and
Job
show
a
close
relationship
and
are
usually
assigned
to
the
same
author;
they
belong
to
the
latter
half
ot
the
seventh
century.
They
are
to
a
large
extent
translations,
though
a
con-siderable
Haggadic
element
is
to
be
found
in
them,
especially
in
the
Targum
to
Job.
The
Targums
to
the
five
Megilloth
are
likewise
post-Talmudic;
in
all
five
translation
plays
a
subordinate
part,
the
prevailing
element
being
Midrashic;
this
reaches
its
height
in
the
Song
of
Songs.
Of
the
three
Targums
to
Esther,
the
second,
known
as
Targum
Sherd,
has
always
been
extremely
popular.
The
latest
ot
all
the
Targums
is
that
to
Chronicles;
it
is
strongly
Haggadic,
and
is
of
but
little
importance.
'The
Targums
are
important
not
only
for
the
light
they
throw
on
Jewish
theology,
but
also,
especially,
as
a
thesaurus
of
ancient
Jewish
exegesis;
in
this
way
they
often
throw
much
interesting
light
on
the
use
of
the
OT
by
the
NT
writers;
in
particular,
it
can
be
shown
that
the
NT
often
agrees
with
the
ancient
Syna-
