The next, both in point of antiquity as well as in importance, come the Targums. The term Targum is a Chaldee word and signifies simply a translation or version. The name was, however, in course of time restricted in its use so as to apply only to the Chaldee version or Paraphrases of the Old Testament.
The necessity of a Chaldee version soon made itself felt after the Babylonian captivity. The Jews had, during their long intercourse with the Babylonians, to a great extent, if not in many cases altogether, forgotten their own language. It was, however, imperative that the law and other portions of Scripture should be read in their Synagogues in the original Hebrew, as it is even to the present day. It became, therefore, necessary, in order that all might understand what was read, to have it immediately translated into Chaldee. These translations, although at first made orally, were, in course of time, committed to writing, and thus they have come down to us. These translations, according to the best supported opinions, were made either a little before or about the Christian era. The translation of the Pentateuch is ascribed to Onkelos, who is said to have been a pupil of the celebrated Hillel, whilst the translation of the other books of the Old Testament is ascribed to Jonathan ben Uzziel, who, according to some authorities, was a disciple of Gamaliel, the teacher of St. Paul.
From the foregoing remarks the reader may now form some idea of the importance of the Chaldee version in Biblical criticism, and especially in assisting us to set at rest any doubt that may arise as to the correctness or authenticity of the Hebrew text since this version bears the stamp of authority of the ancient Jewish Church. If we now appeal to this version, as evidence of the correctness and authenticity of the sacred text in the passage under consideration, we find that it also agrees, word for word, as it is now found in the Hebrew Bible.
