Satan, the angel of
evil, man’s heavenly “adversary” or antagonist is translated by TJ on Zech. 3:1b-2a
as חטא or חטאה, i.e., “searcher of
sin”, “accuser”. This description of Satan—which contrasts with that in Job
1:6ff ; 2:1ff. (where the Aramaic translation renders סטנא)—agrees with that
given in T.B. Baba
Bathra 16a, according to which Satan “comes down and seduces (or: leads
astray); then goes up (viz., to heaven) and arouses anger (viz., through his
accusations); gets permission (i.e., to inflict punishment), and takes away the
soul”. It is the function of seducer and accuser which is emphasized in TJ
rather than Satan’s supernatural demonic power current in contemporary
angelology.
Because in rabbinic
theology, Satan is also the angel of death, TJ, always loath to use abstract expressions—renders
Habakkuk
3:5a—“Before him (viz., God) went pestilence”—by “From before him the angel
of death is sent.” Thus, where there is a choice between abstract expressions—which
could easily be misunderstood by unsophisticated audiences—and the employment of
an angel who in the last resort is merely an instrument to carry out the will
of his divine master, TJ opts to introduce an angel. (Leivy Smolar and Moses
Aberbach, Studies in Targum Jonathan to the Prophets [The Library of
Biblical Studies; New York: KTAV Publishing House, Inc., 1983], 225-26)
