rgum_ means _interpretation_, and is applied to
the translations or paraphrases of the Old Testament in the Chaldee
language. When, after the captivity, the Chaldee had supplanted the
Hebrew as the language of common life, it was natural that the Jews
should desire to have their sacred writings in the language which was to
them vernacular. Thus we account, in a natural way, for the origin of
these Targums, of which there is a considerable number now extant
differing widely in age as well as character. No one of them extends to
the whole Old Testament.

The question has been raised whether the Targums have for their
authors single individuals, or are the embodiment of traditional
interpretations collected and revised by one or more persons.
Many biblical scholars of the present day incline strongly to
the latter view, which is not in itself improbable. But the
decision of the question, in the case of each Targum, rests not
on theory, but on the character of its contents, as ascertained
by careful examination.

14. The first place in worth, and probably in time also, belongs to the
_Targum on the Pentateuch_ which bears the name of _Onkelos_. It is a
literal and, upon the whole, an able and faithful version (not
paraphrase) of the Hebrew text, written in good Aramaean, and approaching
in style to the Chaldee parts of Daniel and Ezra. In those passages
which describe God in language borrowed from human attributes
(_anthropomorphic_, _describing God in human forms_, as having eyes,
hands, etc.; _anthropopathic_, _ascribing to God human affections_, as
repenting, grieving, etc.), the author is inclined to use paraphrases;
thus: "And Jehovah smelled a sweet savor" (Gen. 8:21) becomes in this
Targum: "And Jehovah received the sacrifice with favor;" and "Jehovah
went down to see" (Gen. 11:5), "Jehovah revealed himself." So also
strong expressions discreditable to the ancient patriarchs are softened,
as: "Rachel _took_" instead of "Rachel _stole_." Gen. 31:19. In the
poetical passages, moreover, the Targum allows itself more liberty, and
is consequently less satisfactory.

According to a Jewish tradition, Onkelos was a proselyte and
nephew of the emperor Titus, so that he must have flourished
about the time of the destruction of the second temple. But all
the notices we have of his person are very uncertain. There is
even ground for the suspicion that the above tradition