Targumic, adj.Targumist, n.
/tahr"goom/; Seph. Heb. /tahrdd goohm"/; Ashk. Heb. /tahrdd"goom/, n., pl. Targums, Heb. Targumim Seph. /tahrdd gooh meem"/; Ashk. /tahrdd gooh"mim/.
a translation or paraphrase in Aramaic of a book or division of the Old Testament.
[ < Aram targum lit., paraphrase, interpretation]

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Any of several translations of the Hebrew scriptures or its parts into Aramaic.

The earliest date from after the Babylonian Exile and were designed to meet the needs of uneducated Jews who did not know Hebrew. After the destruction of the Second Temple of Jerusalem (AD 70), Targums became established in synagogues, where scripture was read aloud with a translation in Aramaic. These readings eventually incorporated paraphrase and commentary. Targums were regarded as authoritative throughout the Talmudic period (see Talmud) and began to be committed to writing in the 5th century.

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      (Aramaic: “Translation,” or “Interpretation”), any of several translations of the Hebrew Bible or portions of it into the Aramaic language. The word originally indicated a translation of the Old Testament in any language but later came to refer specifically to an Aramaic translation.

      The earliest Targums date from the time after the Babylonian Exile when Aramaic had superseded Hebrew as the spoken language of the Jews in Palestine. It is impossible to give more than a rough estimate as to the period in which Hebrew was displaced by Aramaic as a spoken language. It is certain, however, that Aramaic was firmly established in Palestine by the 1st century AD, although Hebrew still remained the learned and sacred language. Thus the Targums were designed to meet the needs of unlearned Jews to whom the Hebrew of the Old Testament was unintelligible.

      The status and influence of the Targums became assured after the Second Temple was destroyed in AD 70, when synagogues replaced the Temple as houses of worship. For it was in the synagogue that the practice of reading from the Old Testament became widely observed, along with the custom of providing these readings with a translation into Aramaic. When Scripture was read aloud in the synagogue, it was translated aloud by a meturgeman, or professional interpreter (hence the name Targum), for the benefit of the congregation. The translator tried to reproduce the original text as closely as possible, but since his object was to give an intelligible rendering of the biblical text, the Targums eventually took on the character of paraphrase and commentary, leaving literal translation behind. To prevent misconceptions, a meturgeman expanded and explained what was obscure, adjusted the incidents of the past to the ideas of later times, emphasized the moral lessons to be learned from the biblical narratives, and adapted the rules and regulations of the Scriptures to the conditions and requirements of the current age. 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 later Targums, as opposed to the more literal translations of the earlier Targums.

      Though written Targums gradually came into being, it was the living tradition of oral translation and exposition that was recognized as authoritative throughout the Talmudic period of the early centuries of the Christian Era. The official recognition of a written Targum, and therefore the final fixing of its text, belongs to the post-Talmudic period of the 5th century AD. The best known, most literal, and possibly the earliest Targum is the Targum of Onkelos on the Pentateuch, which appeared in its final revision in the 3rd century AD. Other Targums include the Targum of Pseudo-Jonathan, the Samaritan Targum, and the Targum of Jonathan ben Uzziel.

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Universalium. 2010.

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