Current World Affairs

A series of research articles on why the Targum is superior is posted below.

(1) An Insight of Ezra (a-Abraham)
(2) An Insight of Ezra (b-Moses)
(3) An Insight of Ezra (c-Isaiah)
(4) An Insight of Ezra (d-Jeremiah)
(5) An Insight of Ezra (e-Ezekiel)
(6) An Insight of Ezra (f-MinorProphets)

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(1) An example why the Targum is superior in translating Isaiah 7:14

Therefore the Lord Himself shall give you a sign: behold, the young woman shall conceive, and bear a son, and shall call his name Immanuel. JPS Masoretic

Therefore the Lord Himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and she shall call His name Immanuel. Targum Jonathan

— the Septuagint says,

“Therefore the Lord himself shall give you a sign; behold, a virgin (παρθένος parthenos) shall conceive in the womb, and shall bring forth a son, and thou shalt call his name Emmanuel.” LXX

(2) It is known that the Masoretic Text has an error in Exodus 12:40-41, where the text says Israel was in Egypt for 430 years.

⁴⁰ Now the sojourning of the children of Israel who dwelt in Egypt was four hundred and thirty years.

⁴¹ And it came to pass at the end of the four hundred and thirty years, even on the selfsame day it came to pass, that all the hosts of the Lord went out from the land of Egypt. Exodus 12:40-41

The Targum says the Israelites in Egypt were only 210 years; and in Exodus 12 the Targum Jonathan explains why this differs from the Masoretic version of 430 years:

And the days that the children of Israel dwelt in Egypt were thirty Sabbatical cycles of years, whose total is two hundred and ten years; and the count of four hundred and thirty years is from the time the Lord spoke to Abraham, from the hour He spoke with him on the fifteenth of Nisan . . . until the day they went out from Egypt. Exodus 12:40 Jonathan

The Septuagint clarifies that this 430 years in Egypt include time in Canaan:

“And the sojourning of the children of Israel, while they sojourned in the land of Egypt and the land of Canaan, was four hundred and thirty years. And it came to pass after the four hundred and thirty years, all the forces of the Lord came forth out of the land of Egypt by night.” Exodus 12:40-41 Septuagint

(3) And below is another example where the Targum provides an excellent preamble and insight into the New Testament’s Tranfiguration of the Son of God:

“Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth. Deuteronomy 32:1 Masoretic

“And it came to pass when the end of Moses the prophet drew near to be gathered from the midst of the world, he said in his heart: ‘I will not appoint as witnesses over this nation witnesses who taste death in this world; behold, I shall set over them witnesses who do not taste death in this world, whose ultimate fate is to be renewed for the World to Come.’

“When Isaiah the prophet prophesied in the assemblies of Israel, he gave listening to the heavens and ear to the earth, because he was close to the earth and far from the heavens. But when Moses the prophet prophesied in the assemblies of Israel, he gave ear to the heavens and listening to the earth, because he was close to the heavens and far from the earth.

“For so it is written: ‘Give ear, O heavens, and I will speak; and let the earth hear the words of my mouth.’” Jonathan

Isaiah said: “Hear, O heavens, and give ear, O earth” (Isaiah 1:2)—he was an earthly prophet speaking up toward heaven.

Moses said: “Give ear, O heavens, and let the earth hear” (Deuteronomy 32:1)—having ascended Sinai and spoken directly with God, Moses was “closer to heaven,” using the more intimate term (Ha’azinu—to listen closely/give ear) for the heavens.

Heaven & Earth as Witnesses; since heaven and earth were called as the official witnesses when the covenant was enacted: heaven opens its treasuries to yield timely rain, and the earth faithfully releases its produce, grain, wine, and oil.

“I call heaven and earth to record this day against you that I have set before you life and death, blessing and cursing. Therefore choose life, that both thou and thy seed may live.” Deuteronomy 30:19

Moses represents the Law; his radiant face after encountering God on Mount Sinai receiving the Law (Exodus 34:29-35)

Elijah represents the Prophets. His miraculous departure from earth without tasting death symbolizing prophetic witness and God’s promise of eternal life (II Kings 2:11)

Moses’ and Elijah’s appearance in the Transfiguration is recorded in Matthew 17:1-9, Mark 9:2-10, and Luke 9:28-36, where Jesus’ divine glory is revealed to Peter, James and John.

Generally, the Orthodox neither believe in nor read the New Testament, while Christians usually don’t read the Targum, often dismissing the heavens and earth as if they were inanimate objects and interpreting the passages like poetry. Yet, when the two are combined, deeper truths are revealed; but without, both has less depth. Isn’t this ironic?

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