A targum is an Aramaic translation of the Hebrew Bible. There are several, but if someone says just "the Targum" they are probably referring to the Targum of Onkelos. This targum still studied regularly by Jews today. In making a translation, any translator has to interpret the text being translated, and Onkelos' translation serves as an important commentary on the Bible.

Emil Brederk has written:

'Konkordanz zum Targum Onkelos' -- subject(s): Targums

Onkelos was the nephew of Emperor Hadrian, so he probably lived in Rome.

The Daily Targum was created in 1869.

Targum Press was created in 1984.

The Newark Targum was created in 2006.

Jessica Targum was born on July 21, 1979, in Palm Beach Gardens, Florida, USA.

Paul Virgil McCracken Flesher has written:

'Targum Studies, Volume 2: Targum and Peshitta'

'Oxen, women, or citizens?' -- subject(s): Criticism, interpretation, Mishnah, Slavery in rabbinical literature

'Targum Studies, Volume One'

If you mean Onkelos, he is mentioned several times in the Talmud.

According to the tradition, he was a prominent Roman nobleman.

The Targum Sheni, the second Aramaic translation of the Book of Esther, is believed to have been written sometime between the 5th and 7th centuries CE. This translation provides additional insights and explanations on the text of the Book of Esther.

Nathan ben Jehiel has written:

'Plenus aruch, Targum - Talmudico - Midrasch' -- subject(s): Talmud, Hebrew language, Dictionaries

'Plenus aruch, Targum - Talmudico - Midrasch' -- subject(s): Talmud, Hebrew language, Dictionaries

'Plenus aruch, Targum - Talmudico - Midrasch' -- subject(s): Talmud, Hebrew language, Dictionaries

'Plenus aruch, Targum - Talmudico - Midrasch' -- subject(s): Talmud, Hebrew language, Dictionaries

Rejected? More like irrelevant, because Greek was not a major Jewish language. After Rome expelled the Jews from their land and renamed it Philistia, the center of the Jewish world shifted to Babylon. Aramaic was the language of the region, and therefore, the translations of the Hebrew Bible into Aramaic were the most widely studied. The most influential of these translations was the Targum of Onkelos (curiously, a very Greek name -- Onkelos was a convert to Judaism, and from his name, it's a fair guess that he was Greek.) By the year 1000, the center of Jewish scholarship was shifting north of the Alps and west into Spain.

Through all this time, the Septuigant was considered a legitimate translation. However, knowledgeable Jews then and to this day focus their scholarship on the original Hebrew (and in some later books like Daniel, Aramaic). All translations are viewed as commentaries on the text and do not have the authority of the original text.

Onkelus was a convert to Judaism and a nephew of the Roman leader Titus, who translated the Pentateuch (the Five Books of Moses) into Aramaic, based on ancient tradition. His translation is found in nearly every Hebrew Chumash in print. Targum means translation.

It was called the Septuagint, or in Hebrew תרגום השבעים (targum ha shiv'im)

Two reasons

a) because Son of God was an AKA for the Word or Memra of YHVH (God manifest)...see the Targums Jonathan and Onkelos, and

b) because He had no human father

Two reasons

a) because Son of God was an AKA for the Word or Memra of YHVH (God manifest)...see the Targums Jonathan and Onkelos, and

b) because He had no human father

Micheline Chaze has written:

'L'imitatio Dei dans le Targum et la Aggada. Etude de textes'

Ezekiel (chapter 3).According to the traditional commentaries (Targum, Rashi and others), it refers to learning and absorbing, not literally eating.

According to religious tradition, they did not. God created Adam and Eve, from the start, with the ability to speak and a knowledge of how to do so (Targum, Genesis 2:7), which included language.

Martin McNamara has written:

'The Psalms in the early Irish church' -- subject(s): Bible, Church history, Criticism, interpretation, History, Manuscripts, Psalters

'The apocrypha in the Irish Church' -- subject(s): Criticism, interpretation, Apocryphal books

'Targum and New Testament' -- subject(s): Criticism, interpretation, Bible

'Targum and Testament' -- subject(s): Aramaic Paraphrases, Bible, Christian History and criticism, Criticism, interpretation, History and criticism, History and criticism, Christian, Paraphrases, Aramaic, Rabbinical literature, Relation to the Old Testament, Targum Yerushalmi, Versions

'The text of the Latin Bible in the early Irish Church'

'Palestinian Judaism and the New Testament (Good News Studies)'

'Apocalyptic and Eschatological Heritage'

Steven E. Fassberg has written:

'A grammar of the Palestinian Targum fragments from the Cairo Genizah' -- subject(s): Aramaic language, Bible, Cairo Genizah, Grammar, Palestinian Versions

Anthony Delano York has written:

'A philological and textual analysis of the Qumran Job Targum (11QtgJob)' -- subject(s): Bible, Criticism, Textual, Textual Criticism, Translations into English

John Wesley Etheridge has written:

'The Targums by Onkelos and Jonathan Ben Uzziel on the Pentateuch' -- subject(s): Bible, Versions

'The Syrian churches' -- subject(s): Bible, Nestorians

'The apostolical Acts and Epistles'

'The life of the Rev. Adam Clarke'

'The life of the Rev. Thomas Coke, D.C.L'

Solomon Aaron Wertheimer has written:

'Or ha-Targum' -- subject(s): Bible, Commentaries

'Bate midrashot' -- subject(s): Midrash

'Sefer 'Otsar Midrashim' -- subject(s): Midrash (Collections)

Maurice Gene Allen has written:

'The Palestinian Targum as represented in Neofiti I, with reference to selected passages of Genesis' -- subject(s): Aramaic Manuscripts, Bible, Criticism, Textual, Manuscripts, Aramaic, Textual Criticism, Transmission of texts

The main language spoken in Samaria during Jesus' time was Aramaic. However, Greek was also commonly spoken and understood by some people, particularly among the Jewish elite and those who had interactions with the Roman authorities.

Moses married a Midianite convert. Ruth converted to Judaism and King David was one of her descendants. One of the first great translations of the Hebrew Bible was made by a man known as Onkelos the Proselyte (that is to say, the convert). Jews still study the Targum of Onkelos (a translation into Aramaic) to this day.

True, Jews haven't traditionally sought converts for 2000 years, and there are two good reasons: Until recently, under Christian and Islamic law, converts to Judaism were condemned to death, so to actively seek converts would put people's lives at risk. And, Jewish tradition does not say that non Jews are automatically condemned to Hell, so there is no need to convert people in order to save their souls. Jewish tradition holds that "all the righteous of the world have a place in the world to come." Therefore, the only obligation Jews have, from the point of view of saving souls, is to urge people to live righteous lives.

For a religion that has no strong missionary bent and a tradition of warning Jews about the risks of conversion, the number of converts to Judaism these days is surprisingly large.

Jonathan ben Uzziel is known for translating the Chumash (Five Books of Moses) into Aramaic, known as the Targum Jonathan. This translation includes interpretations and additional explanations of the text.

Judaism has always accepted converts. Moses's wife was the daughter of a Midianite priest. Ruth, the ancestor of King David was a Moabite convert. Onkelos, the creator of the most important translation of the Hebrew Bible into Aramaic was a Greek or Roman convert. However, Judaism is not a missionary religion because it does not hold that it is the only path to righteousness, and because for much of the past 2000 years, converts to Judaism and sometimes those who oversee their conversion have been subject to serious consequences, including at many times the death penalty.

Potiphar was the Sar Hatabachim of Pharaoh (Genesis ch.39). Some translate this as Pharaoh's chief executioner (Targum), while others translate it as the chief butcher (Rashi commentary). Joseph was purchased as a slave by Potiphar, and served in his house (Genesis 39).

The Pharisees (of which there were two divisions...those of Hillel and Shamai), the Saduccees, the Zadokites (of which there was the desert comunity and the village communities) and some say the Scribes (however I think they held an office and purpose used by these other groups but did not necessarily differ), now some use the term Essenes after Philo and Josephus thinking these were the Zadokites of Qumran but I am not convinced. Then one might include the Targumim who were master scholars (like Jonathan ben Uzziel and Onkelos...all serious students of Judaism and Christianity should read the Targums) but they seem to be of the two Pharisaic schools of Rabbis....I cannot imagine any others...I hope this has helped.

Hermann Gollancz has written:

'Clavicula Salomonis'

'Palestine and the world's debt to the Jew' -- subject(s): Zionism

'Russia and the alien question' -- subject(s): Emigration and immigration, Jews, History

'A contribution to the history of University College London'

'The Targum to \\'

'A contribution to the history of University College London ...' -- subject(s): London University College

'A selection of charms from Syriac manuscripts' -- subject(s): Texts and translations, Syriac language, Charms

'Clavicula Salomonis'

'The Book of Protection'

'Judaism a dual system' -- subject(s): Judaism, Sermons

That the "Word of God", is a persona or hypostasis of the living God, and yet strangely separate from Him, is an entirely Biblical, and acceptable pre-Christain Jewish concept. Here let me show you! The concept of God's "Word" as a person, or as the temporal expression of the Eternal Godhead, primarily has it's roots in, and develops out of Scripture, and is also present in pre-Christian traditions, and the works, and commentaries of Rabbinical scholarship. From before the time that Y'shua was born, and I can only assume since the time of Ezra and the formation of Synagogue system, the various Rabbis often debated and commented on passages from the Tanakh. The summation of their perspectives and oral commentaries were represented and brought out more clearly in the Targums (100 B.C. to 100 A.D.), and these were considered by many as nearly as authoritative as the Scriptures themselves! Sometimes different Rabbis brought out more subtle shades of meaning, and still others offered more unique renditions, supporting the traditions and teachings of their particular school of thought. Basically though, the Targums were expanded or amplified versions of the Scriptures, written in a Western Aramaic/Hebrew. The early Targums were written by both Babylonian and Jerusalem Rabbis, usually by individual scholars of renowned such as the gentile proselyte Onkelos, and the famed Rabbi Jonathan ben-Uzziel, student, and possibly grandson of the also famous well respected Rabbi Hillel. Many of the renderings of these Aramaic paraphrases helped form the basis of what was later alleged to be the "Oral Torah" of the later Talmudic period. Almost unanimously, in the various Targums, whenever YHVH is personified, or anthropomorphisms are implied in the language, or whenever YHVH is somehow manifest to His chosen recipients or the Scriptures seem to indicate more than one YHVH, the Rabbis referred to this expressed image of God, or appearances of YHVH Himself, as "the Word" (Memra/Logos )! Later, in the New Testament Scriptures, we see this idea of the "visible image of the invisible God" as being applied to Jesus Christ (Messiah), and is emphasized, as we have seen, by the use of two words. One of the two Greek words, interpreted "image" is Karacter, and this literally refers to a die or a seal. From this concept we derive our word Character. It is an outward picture, or sign, that identifies who an important individual actually is in person, role, or status, and such a seal often carried with it a sense of that person's full presence and authority! The second Greek word "Ikon" is alleged to be a true representation of something or someone. In the Targum Jonathan on Genesis 19:24 he writes, "and the Memra (Word) of YHVH caused to descend upon the people of Sodom and Gomorrah, brimstone and fire from the YHVH in heaven". If you compare this passage in the Masoretic or the Septuagint, or even the KJV or NASV, this "Word of YHVH" is referred to as simply "the LORD", yet here He is, sitting with father Abraham in his tent, in the form of a man, in the fields of Mamre, breaking bread. They have just shared bread together, and this YHVH has sent forth the other two "men" who came with Him (actually angels), to perform this historical act of God's judgment. This "Word" was actually believed by the Targumim to be none other than YHVH Himself manifest, and we Christians call this unique person of the Godhead "the Son". The reference to "Son" in the Hebrew refers more to likeness rather than a progressive lineage. So Messiah ben-Yosef is one like unto Joseph, and Messiah ben-David is one like unto David. We Christians simply believe they are the same one who comes twice. Wherever "the Word" is represented in the Tanakh, He is on one hand represented as if He is separate from YHVH in Heaven, yet is also identified as YHVH Himself. The Angel of the LORD who spoke to Moses from within the burning bush, later in the dialogue, identifies Himself as the God "I AM". Now there is only one God (yachid), and that God is the Father. The same one God is also the Son. The same one God is also the Holy Spirit. And from the perspective of these persons, the Father, the Son, and the Holy Spirit are one (echad, Unity). Each is referred to as "the Lord" through out the Scripture, which is YHVH. Yet the Sh'ma says "...The LORD is one" (echad)! The word "one" meaning a Unity! On Exodus 24:1, The Targum Jonathan understands the Scripture to be saying, "the Word of YHVH said to Moses, come up to YHVH", and just previously in 20:1, he said, "and the Word of the LORD spoke all these glorious words"! Targum Onkelos renders Genesis 15:6 as, "and Abraham trusted in the Word of YHVH, and He counted it to him for righteousness". The Jerusalem Targum on Genesis 22:14 says, "and Abraham worshipped and prayed in the name of the Word of YHVH (the Memra/Logos) and said, You are the YHVH who does see, but You cannot be seen". In Genesis 16:3 however, he has Hagar praying "in the name of the Word of YHVH", as if God had made Himself seeable, and yet she was not consumed! God Himself is always "the Word", and therefore John the Apostle is in no wise imposing a Greek notion, but rather expressing an entirely acceptable Jewish concept based on Torah, as was then being extrapolated by the best of the best of the Rabbinical commentators of his day, and by this, sending a direct message to the Rabbis of his time, even though he wrote in Greek (see John 1:1). John is saying that "Bereshith (In the Beginning) was the Memra (the Word referred to by all the Targumim), and the Memra was 'face to face' (with) Elohim (God), and was Elohim (God). He is saying that this Messiah, who is Y'shua, is the very Memra referred to in the Targums by the great and wise sages of Judaism from both Jerusalem and Babylonia. No Greek mystery religion or writer would ever make such a claim. Targum Onkelos on Genesis 28 reveals to us that the Memra (the Word) was Jacob's God. The one with whom He wrestled (in the form of a man) about whom He said "I have seen God face to face". In Psalm 62:9 He is David's God as well. Targum Jonathan reveals to us that, "the Memra of YHVH created man in His likeness, in the likeness of YHVH, YHVH created...", and in the Jerusalem Targum the Word is the "I Am" of Exodus 3:14! So the "I Am with you" passages, are all referring to the Word or Memra, i.e., Immanu-El. According to the Targumim, Hosea 1:7 says that God will save the House of Judah by the Word of YHVH. Isaiah 45:17 and 25 also tells us that the true Israel shall be saved by the Word of YHVH, "with an everlasting salvation" (yeshuah), and that "by the Word of YHVH...shall all the offspring of Israel be justified". Finally, the Targums on Genesis 49:18 say that Jacob (Israel) waits for the yeshuah (salvation) that comes through the Memra (the Word of God), and on His yeshuah Jacob's soul hopes. Therefore, wherever God manifests Himself to the people of God, even as the K'vod-YHVH (the Lord of Glory, or the Glory of the Lord) in the Sh'kan (the Shekinah), He is YHVH Himself, and at the same time the Word! Therefore, YHVH is the Word and the Word is YHVH! This is Torah, and the Word is the living Torah! So John is declaring to the Rabbis that Messiah Y'shua is then the ultimate Mish'kan or Tabernacle. He is the ultimate and eternally clarified communication of God to man. The LORD Himself was incarnate in a tabernacle not made with hands in and as the son of David, King of all the Earth who was to first come forth as a man and be rejected and killed. To paraphrase the famous commentator Matthew Henry, just as we use words to explain our mind (will and intent) to others, God chose to make the Son to be the revelation of the Father's mind, regarding humankind dilemma and redemption! Messiah then is God's first Word (and God said), and His final word (the living Teaching), on the subject of God's will and intent. This was a direct threat to the assumed spiritual and political authority, power, and mind-control held by the apostate religious leaders of Y'shua's day, the so-called learned ones. Hey, but what about their sheepskins? To that I say, "too bah-ah-ah-ah-add"!!! * (Parenthesis mine)! Dr. Ron Moseley in his book, Yeshua: a guide to the real Jesus and the original Church (Messianic Jewish Publishers, 1996), lists six attributes of the Memra as the P'rushim or Pharisees would have understood this Shem (Name/Word). 1. The Memra or Word, is YHVH expressed or manifest, yet is distinct in person. At one and the same time that the Word can be a temporal phenomena locally, He totally maintains His attribute of Omnipresence. 2. The Memra is likewise the/an agent of Creation, one of the "us" and "our" of Genesis 1! 3. The Memra (the Word) is the/an agent of salvation. 4. The Memra is the/an agent of theophany or appearances of God to His chosen ones ever since the everlasting past. 5. The Memra is the/an agent of all the covenant agreements throughout the Scriptures. 6. The Memra is the/an ultimate means of illumination and/or revelation from God to man. Dr. Moseley points out that Y'shua of Natzaret, as John presents Him, fulfills all six of these attributes! This fact alone should assure you that the Apostle John had no interest whatsoever in Greek mystery religions as has been perpetrated by these modern wolves with their fancy sheepskins. He was clearly sending this message directly to the Pharisees at the time of the Diaspora, just after the fall of Jerusalem, when the sacrifices had ceased (Daniel 9).

the nephilim were the offspring of the angelic sons of God and the daughters of men. genesis 6:1-4. Jude 6. they were bullies and along with the rest of wicked mankind God wiped them out in the flood of noah's day genesis 6:7. their angelic fathers dematerialized and went back to the spirit realm.

abloom assume barroom bathroom bedroom bloom board-room boom bridegroom broadloom broom cardroom checkroom classroom cloakroom coatroom consume costume courtroom darkroom day-room doom entomb exhume flume foredoom fume gloom glume groom headroom heirloom homeroom jibboom legroom legume loom lunchroom mushroom newsroom perfume playroom plume poolroom pressroom presume resume rheum room saleroom salesroom schoolroom showroom sickroom spume stateroom stockroom storeroom strongroom subsume taproom targum tomb toolroom vacuum volume vroom wardroom washroom whom womb workroom zoom from Rhyming Dictionary

Johannes Cornelis de Moor has written:

'A bilingual concordance to the Targum of the Prophets' -- subject(s): Aramaic Concordances, Bible, Concordances, Aramaic, Concordances, Hebrew, Hebrew Concordances, Targum Jonathan, Versions

'Op weg met de wetenschap' -- subject(s): Learning and scholarship

'The rise of Yahwism' -- subject(s): Bible, Biblical teaching, Criticism, interpretation, God, Monotheism

'New Year with Canaanites and Israelites' -- subject(s): Religion, Rosh ha-Shanah, Biblical teaching, Canaanites

'De tijd van het heil' -- subject(s): Ancient Eschatology, Eschatology, Ancient, Salvation

'Towards a biblically theo-logical method'