A compleat history of the canon and writers, of the books of the Old and New Testament, by way of dissertation, with useful remarks on that subject ... by L.E. Du Pin ... ; done into English from the French original.

SECT. I. Of the Chaldee Paraphrasts.

THE Chaldean Language is the same, which being used in Assyria, the Jews af∣ter their return from Babylon used for their common Language, and in pro∣cess of Time became their natural Language. This gave Birth to the Chaldee Pa∣raphrasts of the Original Text of the Bible, called TARGUM. For the Do∣ctors of the Jewish Law seeing themselves under a necessity to make the Jews understand the Text of the Holy Scripture, which was read in Hebrew in their Synagogues, were forced to explain the Law to them in a Language intelligible to all. This is the true Origin of the Chaldee Paraphrasts. But it is very uncertain at what time these Sort of Interpretations began first to appear in writing: It seems, as if they were not much in use, before the Hebrew Language was no more understood by the Vulgar Sort of the Jews; which was not immediately after the Captivity, but a considerable time after, as we have shewn before.

The First of the Chaldee Paraphrases which has been transmitted to us, is that of ONKELOS, which by some is made Contemporary with our Sa∣viour, and whom some confound with RABBI AKIBA, or with the Inter∣preter Aquila. But the whole is full of uncertainty, it being not very probable that he should be the same with Akiba or with Aquila; neither have we any assu∣rance that this Interpreter was contemporary with our Saviour.

The Second Translation is of Jonathan Ben-Uziel a Disciple of Illel, whom they make likewise contemporary with our Saviour, or at least with his Disciples. But as the TARGUM of Onkelos is only upon the Pentateuch, so the true TAR∣GUM of Jonathan is only upon the Books called by the Jews the Prophetical Books; for that which has been foisted into the World upon the Pentateuch under the Name of Jonathan, is suppositions, and of a later date, as may be sufficiently seen by the difference of the Styles, by the new and barbarous Words and the ma∣ny Fables inserted in this TARGUM upon the Pentateuch; Not to alledge here, That mention is made of the Misna, of the City of Constantinople, of the Sea of Tibe∣rias,

and of some other Matters which have not the least congruity with the time, in which it is supposed Jonathan to have lived.

These are the only two Chaldee Paraphrases that can lay claim to any An∣tiquity; For though it remains uncertain, whether they were coincident with the time of our Saviour, there is nevertheless a great deal of Probability, that they are much more Ancient than the Gemara, as is sufficiently evident from the Purity of the Sense in which they are written. The Translation of Onkelos is pretty exact, and even Word for Word from the Hebrew Text: That of Jonathan is more copious and augmented by some Additions.

The TARGUM upon the Hagiographa, which is atrributed by some to Joseph sirnam'd the Blind, and by others to different Authors, is unquestionably of a fresher date, than those of Onkelos and Jonathan, as is likewise the TARGUM of Je∣rusalem, which is written in a most barbarous Style, intermixed with a great many Foreign Words, taken from the Greek, Latin and Persian Languages. In the last are whole Sentences, which you meet with likewise in the New Testament; but it is possible the Author took them from thence, or else that they were certain Proverbs used among the Jews.

There are besides these some other Manuscript Chaldee Paraphrases, but which are not very Ancient, full of Fables and written in a barbarous Style. We will, without insisting any farther upon them only make this reflection, that it is most surprising, how it came to pass that neither Origen nor St. Jerom have made the least mention of these Chaldee Paraphrases, which might be a very good Argument against the Antiquity of those of Onkelos and Jonathan. But however it be, the Jews tell us Miracles of those Two Translations, to give them the more Authority, and to make the World believe, that those who were the Authors of them were endued with a Prophetic Spirit. But these are their ordinary Fictions, which ought not to be regarded. We must nevertheless not fall upon the other Extreme, and imagine that these Paraphrases are alto∣gether useless and ought not to be used by Christians. There are ancient Translations or Interpretations, which may be useful in several respects: For, (First,) They are circumstantial Evidences which corroborate the Sincerity of the Hebrew Text; unto which they are Consonant, and serve sometimes to determine the Signification of Words, which may have divers Significations. (Secondly,) In several Passages they illustrate some Matters concerning the Word of God and the Messiah; as especially in that celebrated Prophesy of Jacob, where the Word Shilo is interpreted by that of Messiah, in the TARGUMS of On∣kelos, Jonathan and of Jerusalem. (Thirdly,) They illustrate several difficult Pas∣sages in the Hebrew Text, and intepret the true Sense. (Fourthly,) They make us acquainted with many ancient Customs and Ceremonies used among the Jews. Thus far they may be useful to us: But care must be taken, not to adhere always to the Sense of these Interpretations, which sometimes deviate from the literal Sense, to take the opportunity of inserting some Morals or History in the Text, many times of their own Invention, and which are not to be found in the Ori∣ginal.