The Aramaic translation of the Bible. It forms a part of the Jewish traditional literature, and in its inception is as early as the time of the Second Temple. The verb תרגם, from which the noun תרגום is formed, is used in Ezra iv. 7 in reference to a document written in Aramaic, although “Aramit” (A. V. “in the Syrian tongue”) is added. In mishnaic phraseology the verb denotes a translation from Hebrew into any other language, as into Greek, and the noun likewise may refer to the translation of the Biblical text into any language. The use of the term “Targum” by itself was restricted to the Aramaic version of the Bible. In like manner, the Aramaic passages in Genesis, Jeremiah, Daniel, and Ezra were briefly called “Targum,” while the Hebrew text was called “Miḳra.”
As an intepretation of the Hebrew text of the Bible the Targum had its place both in the synagogal liturgy and in Biblical instruction, while the reading of the Bible text combined with the Targum in the presence of the congregation assembled for public worship was an ancient institution which dated from the time of the Second Temple, and was traced back to Ezra by Rab when he interpreted the word “meforash” (Neh. viii. 8 ) as referring to the Targum (Meg. 3a; Ned. 37b; comp. Yer. Meg. 74d, line 48, Gen. R. xxxvi., end). The rules for reading the Targum are formulated in the Halakah. The Targum was to be read after every verse of the parashiyyot of the Pentateuch, and after every third verse of the lesson from the Prophets. Excepting the Scroll of Esther, which might be read by two persons in turn, only one person might read the Targum, as the Pentateuch or prophetic section also was read by a single person. Even a minor might read the Targum, although it was not fitting for him to do so when an adult had read the text. Certain portions of the Bible, although read, were not translated (as Gen. xxxv. 22), while others were neither read nor translated (as Num. vi. 24-26; II Sam. xi.-xiii.). The reader was forbidden to prompt the translator, lest any one should say that the Targum was included in the text of the Bible. With regard to the translation of Biblical passages, Judah ben Ilai, the pupil of Akiba, declared that whosoever rendered a verse of the Bible in its original form was a liar, while he who made additions was a blasphemer. A passage in Ab. R. N. referring to R. Akiba’s early training says that he studied the Bible and the Targum; but allusions to the Targum as a special subject of study in connection with the Bible are excessively rare. It must be assumed, however, that the Targum was an integral part of the Biblical course of study designated as “Miḳra”; and Judah b. Ilai declared that only he who could read and translate the Bible might be regarded as a “ḳaryana,” or one thoroughly versed in the Bible. In Sifre, Deut. 161 the Targum is mentioned as a branch of study intermediate between the Miḳra and the Mishnah.
The professional translator of the text of the Bible in the synagogue was called “targeman.” His duties naturally formed part of the functions of the communal official (“sofer”) who bad charge of Biblical instruction. Early in the fourth century Samuel ben Isaac, upon entering asynagogue, once saw a teacher (“sofer”) read the Targum from a book, and bade him desist. This anecdote shows that there was a written Targum which was used for public worship in that century in Palestine, although there was no definitely determined and generally recognized Targum, such as existed in Babylonia.
The story is told that Jose b. Abin, an amora of the second half of the fourth century, reprehended those who read a Targum to Lev. xxii. 28 which laid a biased emphasis on the view that the command contained in that verse was based on God’s mercy—this same paraphrase is still found in the Palestinian Targum—; see also the statements on the erroneous translation of Ex. xii. 8, Lev. vi. 7, and Deut. xxvi. 4 in Yer. Bik. 65d; as well as Yer. Kil. viii., end, on Deut. xiv. 5; and Meg. iii. 10 on Lev. xviii. 21. In addition to the anecdotes mentioned above, there are earlier indications that the Targum was committed to writing, although for private reading only. Thus, the Mishnah states—Yad. iv. 5—that portions of the text of the Bible were “written as a Targum,” these doubtless being Biblical passages in an Aramaic translation; and a tannaitic tradition—Shab. 115a; Tosef., Shab. xiv.; Yer. Shab. 15c; Massek. Soferim v. 15—refers to an Aramaic translation of the Book of Job which existed in written form at the time of Gamaliel I., and which, after being withdrawn from use, reappeared in the lifetime of his grandson Gamaliel II. The Pentateuchal Targum, which was made the official Targum of the Babylonian schools, was at all events committed to writing and redacted as early as the third century, since its Masorah dates from the first half of that century. Two Palestinian amoraim of the same century urged the individual members of the congregation to read the Hebrew text of the weekly parashah twice in private and the Targum once, exactly as was done in public worship: Joshua ben Levi recommended this practise to his sons (Ber. 8b), while Ammi, a pupil of Johanan, made it a rule binding on every one (ib. 8a). These two dicta were especially instrumental in authorizing the custom of reciting the Targum; and it was considered a religious duty even in later centuries, when Aramaic, the language of the Targum, was no longer the vernacular of the Jews. Owing to the obsolescence of the dialect, however, the strict observance of the custom ceased in the days of the first geonim. About the middle of the ninth century the gaon Naṭronai ben Hilai reproached those who declared that they could dispense with the “Targum of the scholars” because the translation in their mother tongue (Arabic) was sufficient for them.
At the end of the ninth or in the beginning of the tenth century Judah ibn Ḳuraish sent a letter to the community of Fez, in which he reproved the members for neglecting the Targum, saying that he was surprised to hear that some of them did not read the Targum to the Pentateuch and the Prophets, although the custom of such a perusal had always been observed in Babylonia, Egypt, Africa, and Spain, and had never been abrogated. Hai Gaon (d. 1038) was likewise much astonished to hear that the reading of the Targum had been entirely abandoned in Spain, a fact which he had not known before; and Samuel ha-Nagid (d. 1056) also sharply criticized the scholars who openly advocated the omission of the reading of it, although according to him the Targum was thus neglected only in the northern provinces of that country. As a matter of fact, however, the custom did entirely cease in Spain; and only in southern Arabia has it been observed until the present time, although the Targum to the hafṭarot, together with introductions and poems in Aramaic, long continued to be read in some rituals. In the synagogues of Bokhara the Persian Jews read the Targum, together with the Persian paraphrase of it, to the hafṭarah for the last day of Passover.
The Aramaic translations of the Bible which have survived include all the books excepting Daniel and Ezra—together with Nehemiah—which, being written in great part in Aramaic, have no Targum, although one may have existed in ancient times.