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== Charles Buck Theological Dictionary <ref name="term_20579" /> == | == Charles Buck Theological Dictionary <ref name="term_20579" /> == | ||
<p> A name given to the [[Chaldee]] paraphrases of the books of the Old Testament. They are called paraphrases, or expositions, because they are rather comments and explications than literal translations of the text. They are written in the Chaldee tongue, which became familiar to the [[Jews]] after the time of their captivity in Babylon, and was more known to them than the [[Hebrew]] itself; so that when the Hebrew text was read in the synagogue, or in the temple, they generally added to it an explication in the Chaldee tongue for the service of the people, who had but a very imperfect knowledge of the Hebrew tongue. It is probable, that even from the time of Ezra, this custom began: since this learned scribe, reading the law to the people in the temple, explained it, with the other priests that were with him, to make it understood by the people, Nehemiah 8:7; Nehemiah 8:9 . But though the custom of making these sorts of expositions in the Chaldee language, be very ancient among the Hebrews, yet they have no written paraphrases or [[Targums]] before the aera of Onkelos and Jonathan, who lived about the time of our Saviour. [[Jonathan]] is placed about thirty years before Christ, under the reign of | <p> A name given to the [[Chaldee]] paraphrases of the books of the Old Testament. They are called paraphrases, or expositions, because they are rather comments and explications than literal translations of the text. They are written in the Chaldee tongue, which became familiar to the [[Jews]] after the time of their captivity in Babylon, and was more known to them than the [[Hebrew]] itself; so that when the Hebrew text was read in the synagogue, or in the temple, they generally added to it an explication in the Chaldee tongue for the service of the people, who had but a very imperfect knowledge of the Hebrew tongue. It is probable, that even from the time of Ezra, this custom began: since this learned scribe, reading the law to the people in the temple, explained it, with the other priests that were with him, to make it understood by the people, Nehemiah 8:7; Nehemiah 8:9 . But though the custom of making these sorts of expositions in the Chaldee language, be very ancient among the Hebrews, yet they have no written paraphrases or [[Targums]] before the aera of Onkelos and Jonathan, who lived about the time of our Saviour. [[Jonathan]] is placed about thirty years before Christ, under the reign of Herod the Great. Onkelos is something more modern. </p> <p> The [[Targum]] of Onkelos is the most of all esteemed, and copies are to be found in which it is inserted verse for verse with the Hebrew. It is so short, and so simple, that it cannot be suspected of being corrupted. This paraphrast wrote only upon the books of Moses; and his style approaches nearly to the purity of the Chaldee, as it is found in Daniel and Ezra. This Targum is quoted in the Misna, but was not known either to Eusebius, St. Jerom, or Origen. The Targum of Jonathan, son of Uziel, is upon the greater and lesser prophets. He is much more diffuse than Onkelos, and especially upon the lesser prophets, where he takes greater liberties, and runs on in allegories. His style is pure enough, and approaches pretty near to the Chaldee of Onkelos. It is thought that the [[Jewish]] doctors, who lived above seven hundred years after him, made some additions to him. The Targum of [[Joseph]] the Blind is upon the Hagiographia. This author is much more modern, and less esteemed, than those we have now mentioned. He has written upon the Psalms, Job, the Proverbs, the Canticles, Ecclesiastes, Ruth, and Esther. His style is a very corrupt Chaldee, with a great mixture of words from foreign languages. The Targum of [[Jerusalem]] is only upon the Pentateuch; nor is that entire or perfect. There are whole verses wanting, others transposed, others mutilated; which has made many of opinion that this is only a fragment of some ancient paraphrase that is now lost. There is no Targum upon Daniel, or upon the books of Ezra and Nehemiah. </p> <p> These Targums are of great use for the better understanding not only of the Old Testament, on which they are written, but also of the New. As to the Old Testament, they serve to vindicate the genuineness of the present Hebrew text, by proving it to be the same that was in use when these Targums were made; contrary to the opinion of those who think the Jews corrupted it after our Saviour's time. They help to explain many words and phrases in the Hebrew original, and they hand down to us many of the ancient customs of the Jews. And some of them, with the phraseologies, idioms, and peculiar forms of speech, which we find in them, do, in many instances, help as much for the better illustration and better understanding of the New Testament, as of the Old; the Jerusalem Chaldee dialect, in which they are written, being the vulgar language of the Jews in our Saviour's time. They also very much serve the [[Christian]] cause against the Jews, by interpreting many of the prophecies of the [[Messiah]] in the Old [[Testament]] in the same manner as the [[Christians]] do. Many instances are produced to this purpose by Dr. Prideaux in his Connexions of the History of the Old and New Testament. These Targums are published to the best advantage in the second edition of the great Hebrew Bible set forth as [[Basil]] by Buxtorf, the father, anno 1610. </p> | ||
== Morrish Bible Dictionary <ref name="term_69104" /> == | == Morrish Bible Dictionary <ref name="term_69104" /> == | ||
<p> The name given to the Chaldee version or paraphrase of the O.T. It was made professedly because the Jews who returned from exile knew that language well. Explanations were added, which crept into the text. There are ten Targums of parts of the O.T. The principal ones are the [[Pentateuch]] by Onkelos, and the books of Joshua, Judges, Samuel, Kings, and the [[Prophets]] (except Daniel), by Jonathan Ben Uzziel. </p> <p> The language agrees with the Chaldaic or [[Aramaic]] parts of Daniel and Ezra. It is easy to understand that pious Jews who did not return under Ezra and Nehemiah, and were gradually losing the use of the Hebrew tongue (as well as their descendants born in captivity) would value such a translation; and it has been stated that for centuries the Targums were publicly read on the Sabbaths, festivals, etc., their language being the only one understood by the greater part of the Jews even in Palestine. </p> <p> As an illustration | <p> The name given to the Chaldee version or paraphrase of the O.T. It was made professedly because the Jews who returned from exile knew that language well. Explanations were added, which crept into the text. There are ten Targums of parts of the O.T. The principal ones are the [[Pentateuch]] by Onkelos, and the books of Joshua, Judges, Samuel, Kings, and the [[Prophets]] (except Daniel), by Jonathan Ben Uzziel. </p> <p> The language agrees with the Chaldaic or [[Aramaic]] parts of Daniel and Ezra. It is easy to understand that pious Jews who did not return under Ezra and Nehemiah, and were gradually losing the use of the Hebrew tongue (as well as their descendants born in captivity) would value such a translation; and it has been stated that for centuries the Targums were publicly read on the Sabbaths, festivals, etc., their language being the only one understood by the greater part of the Jews even in Palestine. </p> <p> As an illustration Genesis 22:10-13 is quoted from the Pentateuch of Onkelos, and from the one known as the Pseudo-Jonathan. This latter is of much later date, as far as dates are known, and has words of other languages here and there. </p> <p> ONKELOS. </p> <p> And [[Abraham]] stretched forth his hand, and took the knife to immolate his son. And the angel of the Lord called him from the heavens and said, Abraham, Abraham. And he said, Here am I. And he said, [[Stretch]] not forth thy hand to the youth, nor do aught to him, for now I know that thou fearest God, and hast not spared thine only son for my sake. And Abraham lifted up his eyes after these [words] and looked, and behold a ram caught in a tree by his horns. And Abraham went and brought the ram, and offered him for a burnt offering instead of his son. </p> <p> PSEUDO-JONATHAN. </p> <p> And Abraham stretched out his hand and took the knife to slay his son. And Isaac answered and said to his father, [[Bind]] me properly, lest I should tremble through the affliction of my soul, and be cast into the pit of destruction, for profaneness shall be found in thy offering. The eyes of Abraham were intent upon the eyes of Isaac; and the eyes of Isaac were intent upon the angels on high. Isaac beheld them, but Abraham saw them not. The angels on high answered, Come, behold how these are alone in the world; the one slays the other; he who slays delays not; he that is slain reaches forth his neck. And the angel of the Lord called him from the heavens, and said to him, Abraham, Abraham. And he said, Here am I. Then he said, Stretch not out thy hand to the young man, nor do him any harm, for now it is manifest before me that thou fearest the Lord, and hast not withheld thy son, thy only-begotten from me. Then Abraham lifted up his eyes and looked, and behold a ram, which had been created between the evenings of the foundation of the world, was caught in the entanglement of a tree by his horns. So Abraham went and took him, and offered him for a burnt offering instead of his son. </p> <p> It will be seen that while the one is a comparatively correct translation of the Hebrew, the other has useless and undignified additions. A third translation, known as the Jerusalem Targum, has also some of thesame additions. </p> | ||
== Hawker's Poor Man's Concordance And Dictionary <ref name="term_48845" /> == | == Hawker's Poor Man's Concordance And Dictionary <ref name="term_48845" /> == | ||
<p> This word is not in the Bible, but as the Jews very much prize their Targum, it may not be amiss, just in a cursory way to notice it. The name itself signifies explanation. Sometimes the word is found in the plural number, Targumim, meaning that more than one subject is explained. No doubt, the Targum, took its rise from the Chaldee [[Paraphrase]] of the books of the Old Testament. And it is more than probable that this Targum was read to the people at the reading of the [[Scriptures]] after their return from Babylon; for it is said that when they read in the book of the law, "they gave the sense, and caused them to understand the reading."‘ (Nehemiah 8:8) </p> <p> The Jews speak with great confidence of the Targum. They have what is called the Targum of Jonathan, and the Targum of Onkelos. Jonathan was about 30 years before the coming of our Lord, and Onkelos somewhat later. They are said to be but short; the former chiefly on the prophecies, and the latter on the five books of Moses. </p> | <p> This word is not in the Bible, but as the Jews very much prize their Targum, it may not be amiss, just in a cursory way to notice it. The name itself signifies explanation. Sometimes the word is found in the plural number, Targumim, meaning that more than one subject is explained. No doubt, the Targum, took its rise from the Chaldee [[Paraphrase]] of the books of the Old Testament. And it is more than probable that this Targum was read to the people at the reading of the [[Scriptures]] after their return from Babylon; for it is said that when they read in the book of the law, "they gave the sense, and caused them to understand the reading."‘ ( Nehemiah 8:8) </p> <p> The Jews speak with great confidence of the Targum. They have what is called the Targum of Jonathan, and the Targum of Onkelos. Jonathan was about 30 years before the coming of our Lord, and Onkelos somewhat later. They are said to be but short; the former chiefly on the prophecies, and the latter on the five books of Moses. </p> | ||
== Smith's Bible Dictionary <ref name="term_75298" /> == | == Smith's Bible Dictionary <ref name="term_75298" /> == | ||
<p> Tar'gum. See | <p> '''Tar'gum.''' ''See '' '''Versions, Ancient, of The Old and New Testaments; Versions, Authorized''' ''.'' </p> | ||
== Webster's Dictionary <ref name="term_183234" /> == | == Webster's Dictionary <ref name="term_183234" /> == | ||
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== Holman Bible Dictionary <ref name="term_44401" /> == | == Holman Bible Dictionary <ref name="term_44401" /> == | ||
Aramaic <p> Stephenson Humphries-Brooks </p> | |||
== Watson's Biblical & Theological Dictionary <ref name="term_81523" /> == | == Watson's Biblical & Theological Dictionary <ref name="term_81523" /> == | ||
<p> See | <p> See [[Jews]] . </p> | ||
== Cyclopedia of Biblical, Theological and Ecclesiastical Literature <ref name="term_63181" /> == | == Cyclopedia of Biblical, Theological and Ecclesiastical Literature <ref name="term_63181" /> == | ||
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== International Standard Bible Encyclopedia <ref name="term_9150" /> == | == International Standard Bible Encyclopedia <ref name="term_9150" /> == | ||
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==References == | ==References == | ||
