Deuteronomy 33:11
10 They will teach Jacob your ordinances and Israel your law; they will offer incense as a pleasant odor, and a whole offering on your altar. 11 Bless, O Lord, his goods, and be pleased with his efforts; undercut the legs of any who attack him, and of those who hate him, so that they cannot stand.” 12 Of Benjamin he said: “The beloved of the Lord will live safely by him; he protects him all the time, and the Lord places him on his chest.”
Pseudo Jonathan Deuteronomy 33:11
Their brethren the priests put incense on the censers to restrain the plague in the day of Thy wrath, and offer up the burnt sacrifice with acceptance at Thy altar. Bless Lord, the sacrifice of the house of Levi, who give the tenth of the tenth; and the oblation of the hand of Elijah the priest, which he will offer on Mount Karmela, receive Thou with acceptance: break the lons of Achab his enemy, and the neck of the false prophets who rise up against him, that the ene. mies of Johanan the high priest may not have a foot to stand. Mosheh the prophet blessed the tribe of Benjamin, and said: The beloved of the Lord shall abide in safety with Him, He will protect him all the days, and His Shekinah will dwell within his borders.
Notes and References
"... A third area of contemporization is the mention of historical events, especially as a fulfillment of prophecy. This is comparatively rare in the Targums. Although the targumists did not hesitate to read the religious ideas and practices of their own times back into the biblical text, they were apparently more reluctant to do this with history and politics. Hence the few references in the Targums to extrabiblical people and occurrences gain added importance for what they might tell us about the time of the Targums’ composition and redaction. But even these texts present problems of interpretation; as Robert Gordon notes, “‘historical’ references in the Targums can be extremely difficult to pin down in a precise chronological way.” For instance, Deuteronomy 33:11 contains a blessing on the tribe of Levi, which ends, “Let his enemies rise no more.” The Targums generally translate this clause literally; however, Pseudo-Jonathan. translates as follows: “Let there be for the enemies of Yohanan the high priest no foot on which to stand.” This clearly refers in a positive way to John Hyrcanus, the Hasmonean high priest of the Jewish state from 135 to 104 BCE. This rendering, according to some, points to the high antiquity of this portion of the Targum. Still, “Yohanan the high priest” is known in the rabbinic literature (Mishnah Yad. 4:6) and is a heroic figure in the post-Talmudic Scroll of Antiochus. Therefore, according to others, this rendering is not necessarily contemporary with Hyrcanus ..."
Cook, Edward M. "The Interpretation of the Hebrew Bible in the Targums" in Henze, Matthias (ed.) A Companion to Biblical Interpretation in Early Judaism (pp. 92-117) William B. Eerdmans Publishing Company, 2012