CHAP. IV.

ersions of the Scriptures.

216. VERSIONS of the Scriptures into other languages, are subservient to criticism, either by suggesting the readings which the translators followed, or by giving us, in a tongue more intelligible to us, the sense of the original.

Simon, V. T. 1. 2. c. 1. Walton, Prol. 5. § 3.

217. Versions are, either such as are confined to the Old Testament, such as extend to the whole Scripture, or such as are appropriated to a particular book.

218. The versions of the first kind are, the Chaldee paraphrases, the Greek versions, the Samaritan versions of the Pentateuch, and modern Jewish versions.

Simon, ib. c. 1.

SECT. I..

Of the Chaldee Paraphrases.

219. THE Targums, or Chaldee paraphrases, took their rise from the custom which was introduced after the captivity, when the Jews had forgotten the Hebrew language, of subjoining, to the portions of scripture read in their synagogues, an explication in Chaldaic, which had then become their vernacular tongue.

Simon, ib. c. 1, 17. Walton, Prol. 12. § 5. Bret. Diss.

220. For a considerable time, these explications were not probably committed to writing; then they began to write the ordinary glosses on more difficult texts; and afterwards, by collecting these, and filling them up, they completed targums on whole books; but at what time is uncertain.

Simon, ib. c. 1, 18. Walton, ib. § 7. Bret. ib.

221. The Jews had many of these, all probably collected from scattered or traditional glosses of their doctors; but with very different degrees of judgment. Walton, Prol. 12. § 8, &c. Bret. ib.

222. There are three Chaldee paraphrases on the Pentateuch; the first ascribed to Onkelos, the most ancient, and a very literal and exact version; the second to Jonathan, more modern and inexact; the third called the Jerusalem targum, modern, and of little value.

Simon, ib. c. 18. Walton, Prol. 5. § 4. Prol. 12. § 8, 9, 11, 13, 14. Brett, ib.

223 On the prophets, both prior and posterior, there is a Chaldee paraphrase ascribed to Jonathan; ancient, but not very literal, containing many fables, and suiting its explications to the prejudices of the Jews.

Simon, ib. c. 18. Walton, Prol. 5. ib. Prol. 12. § 8, 10. Brett, ib.

224. There are, likewise, Chaldee paraphrases on all the other books of the Old Testament, the authors of which are unknown, but which appear to be modern and inaccurate; and, besides all these, the Rabbins refer to other targums, which have never been made public.

Simon, ib. Walton, ib. Prol. 12. § 12, 15. Brett, ib.

225. The Chaldee paraphrases are written, sometimes alternately with the Hebrew, verse by verse; sometimes in parallel columns; and sometimes in separate books.

Walton, Prol. 12. § 6. Brett, ib.

226. While some have condemned the publication of these paraphrases, as giving countenance to Jewish fables and superstitions; and others have extolled it as sufficient for the confutation of the Jews from their own confessions; both have carried the matter too far. But, though the Jews may eludes arguments deduced from them, as not absolutely irrefragable; yet, on the other hand, such arguments are not wholly destitute of force against them.

Simon, ib. Walton, Prol. 12. § 11, 16, 18.

227. The printed Chaldee paraphrases agree, in most instances, with the present Hebrew text, which therefore, many conclude, remains now precisely as it was when these paraphrases were written. But this conclusion falls to the ground, when it is considered, that the MSS. of the Chaldee paraphrases differ much from one another, and from the printed copies; that these have been often altered, in conformity to the Hebrew; and that the MSS. are very incorrect, and thus demonstrate the carelessness of Jewish transcribers.

Polyglot, Lond. V. 6.

Simon, ib. c. 18. Ken. Diss. 2. c. 2. Walton, Prol. 12. § 17.

228. The Chaldee paraphrases, therefore, especially the MSS. of them, still suggest several various readings, and may assist in recovering some true readings; for which purpose, that of Onkelos, by being most literal and accurate, is most useful; the others, only when it appears that they designed to render the very words.

Ken. ib.

Houbig. Prol. p. 146. Lowth's Isaiah, Prelim. Dissert. p. 68.

229. The Chaldee paraphrases, being written in the same character with the Hebrew text, will often shew the occasions of false readings in the latter, and the kinds of mistakes to which transcribers were most liable.

Ken. ib.

230. These paraphrases contributed very much, in in an indirect manner, to the interpretation of Scripture; for they were the principal means by which the Rab

bins and later Christians recovered the Hebrew language, without the knowledge of which, the original could not have been at all understood.

Simon, ib. c. 18.

231. They contribute likewise to the interpretation of Scripture very considerably, in a direct manner; as, many of the glosses of the Rabbins, contained in them, are just explications, and elucidate its real meaning in obscure passages.

Walton, Prol. 12. § 19.

SECT. II.

Of the Greek Versions.

232. THE most ancient version of the Old Testament, seems to be the Greek, commonly called the Septuagint; for the books which mention others prior to it, are of no authority

Simon, V. T. 1. 2. c. 2. Walton, Prol. 5. § 4. Prol. 9. § 6. Brett, ib.

233. It received its name, either from its being approved by the Sanhedrim, which consisted of 70, or rather 72 members; or, from the Jewish account of that number of persons having been set to translate it separately, and miraculously coinciding in every word; which is undoubtedly a fable.

Simon, ib. Walton, Prol. 9. § 2, 3, 4, 5, 7, 8, 9, 10. Is. Vossius de 70 Int. Jos. Scaliger. Hodius de Vers. Græc. auct. Bos. Prol. c. 1. Usser. de 70 Interpret. Brett, ib. Beausobre, Introd.