The tradition, as in the case of the Targums, was again twofold; that which had grown up in the Palestinian Schools and that of Babylonia.
His Literary Remains, edited by Lady Strangford, were published in 1874, consisting of nineteen papers on such subjects as "The Talmud," "Islam," "Semitic Culture," "Egypt, Ancient and Modern," "Semitic Languages," "The Targums," "The Samaritan Pentateuch," and "Arabic Poetry."
The Targums are the Aramaic translations - or rather paraphrases - of the books of the Old Testament, and, in their earliest form, date from the time when Aramaic superseded Hebrew as the spoken language of the Jews (see Hebrew Language).
By the Jews 2 the introduction of Targums is ascribed to Ezra; but this tradition, which probably owes its origin to the Talmudic explanation of Neh.
The Talmudic tradition, however, is, doubtless, correct in connecting the origin of Targums with the custom of reading sections from the Law at the weekly services in the synagogues, since the need for a translation into the vernacular must first have arisen on such occasions.
Judging by the contents of our existing Targums, and the Targumic renderings given in Jewish literature, it is improbable that any definite system of interpretation was ever formally adopted, the rendering into the vernacular being left to the discretion of the individual Meturgeman.
The method, by which the text was thus utilized as a vehicle for conveying homiletic discourses, traditional sayings, legends and allegories, is abundantly illustrated by the Palestinian and later Targums, as opposed to the more sober translations of Onkelos and the Targum to the Prophets.
There can be little doubt that the Targums existed for a long time in oral form.
But it is highly probable that this prohibition, in the case of the Targums, was mainly enforced with respect to those parts of the Old Testament which were read in the synagogal services, e.g.
Targums On The Pentateuch (t) The so-called Targum of Onkelos admittedly owes its name to a mistaken reference in the Babylonian Talmud."
The latest edition is Berliner's reprint (1884) of the Editio Sabbioneta (1557) Of all the extant Targums that of Onkelos affords perhaps the most characteristic and consistent example of the exeget i cal methods employed in these works.
Hence we find various expedients adopted in the Targums for avoiding any reference to the Deity, which might be misunderstood by the people, or which involved apparent irreverence.
Instances of this endeavour to maintain, as it were, a respectful distance in speaking of God occur on every page of the Targums, but cases also occur, by no means infrequently, where human actions and passions are ascribed to God.
(2) In addition to the Targum of Onkelos two other Targums to the Pentateuch are cited by Jewish authorities, under the titles of the Targum Jerushalmi and the Targum of Jonathan ben Uzziel.
We find Targums to the Song of Moses and to the Decalogue, in which this process has been fully carried out, the text of Onkelos being given as well as the variants of the Fragmentary Targum.
In regard to the source of the two Palestinian Targums to the Pentateuch, we must accept the conclusion of Bassfreund 4 that they both derived their variants from a complete Targum Jerushalmi.
This completer work, however, cannot be identified with the pseudo-Jonathan, for more than half of these quotations are missing from the latter; and further, in passages for which we possess both the Targums, the text of the Fragmentary Targum agrees much more closely with the quotations: the linguistic evidence also shows that the Fragmentary Targum is a more faithful representative of the original source; (2) the pseudo-Jonathan displays a curious inconsistency in its rendering of particular words and phrases, at one time following Onkelos, at Another a different source.
But though the existence of an older Targum Jerushalmi cannot be denied, it is clear that the form in which it was utilized by the two Palestinian Targums cannot be of an early date, for many of the latest elements in the Fragmentary and pseudo-Jonathan Targums were undoubtedly derived from their common source.
Targums On The Prophets >>
The later Targums and the Talmuds represent him as a typical sinner; and there are the usual worthless Rabbinical fables, e.g.
Similar evidence is furnishedby the Mishna and the Gemara, the Targums, and lastly by the Greek version of Aquila, 4 which dates from the first half of the 2nd century A.D.
The Targums, or Aramaic paraphrases of the books of the Old Testament (see Targum), date from the time when Hebrew had.
In their written form, however, the earlier Targums, viz.
57 2); (c) the relationship between the Midrashic developments of the story of Esther in Josephus, the Greek and Old Latin Versions, the Targums and later Jewish sources (see L.
Later Jewish doctrine of the last things and in the official exegesis of the Targums. In the very developed eschatology of Daniel they are, as we have seen, altogether wanting, and in the Apocrypha, both before and after the Maccabean revival, the everlasting throne of David's house is a mere historical reminiscence (Ecclus.
9); and the exegesis of the Targums, which in its beginnings doubtless reaches back before the time of Christ, shows how it was fostered by the Rabbins and preached in the synagogues.
It is one of the expressions used in the Targums in place of "God."
In the Targums. - The word "Shekinah" is of constant occurrence in the Targums or Aramaic paraphrases of the Biblical lections that were read in the synagogue-service to the people.
14 there is an allusion to the Word (= memra of the Targums), the Shekinah, and the Shekinah-glory, all of which the writer declares became incarnate in Jesus.
It is remarkable that the memra (= Logos or "Word") of the Targums almost entirely disappears in the Midrashic literature and the Talmud, its place being taken by Shekinah.
For the Targums in English, cf.
In the Targums, on the other hand, the three doctrines of the word, the angel, and the wisdom of God converge in a very definite conception.
Instead of the immediate relation of God to the world the Targums introduce the ideas of the Memra (word) and the Shechina (real presence).