one of them commonly known as the Targum of the Pseudo-Jonathan (because falsely ascribed to the author of the preceding Targum) and the Jerusalem Targum.  The latter is of a fragmentary character; and its agreement with the corresponding passages of the former is so remarkable that it is generally considered as consisting of extracts taken from it with free variations.  But according to Davidson (in Alexander’s Kitto):  “The Jerusalem Targum formed the basis of that of Jonathan; and its own basis was that of Onkelos.  Jonathan used both his predecessors’ paraphrases; the author of the Jerusalem Targum that of Onkelos alone.”  The style of Pseudo-Jonathan is barbarous, abounding in foreign words, with the introduction of many legends, fables, and ideas of a later age.  He is assigned to the seventh century.  Keil, Introduc. to Old Testament, Sec. 189.

17.  The Targums on the Hagiographa are all of late date.  There is one on Psalms, Job, and Proverbs, the last tolerably accurate and free from legendary and paraphrastic additions; one on the five rolls—­Ruth, Esther, Lamentations, Ecclesiastes, Canticles; which is not a translation, but rather a commentary in the Talmudic style; two on Esther, one on Chronicles.

In the present connection, though not belonging properly to the Targums, may be named the Samaritan version of the Samaritan Pentateuch, printed with the originals in the Paris and London Polyglotts.  It is a literal translation executed in the spirit of the Targum of Onkelos, and admitting the same class of variations from the letter of the original.

IV.  THE SYRIAC PESHITO.

18.  This is the oldest version made by Christians from the original Hebrew.  The word Peshito signifies simple, indicating that it gives the simple meaning of the original, without paraphrastic and allegorical additions.  It is upon the whole an able and faithful version.  It often exhibits a resemblance to the Alexandrine version.  We may readily suppose that the translator, though rendering from the original Hebrew, was familiar with the Septuagint, and that this exerted upon his work a certain degree of influence.  The Peshito was the standard version for the Syriac Christians, being used alike by all parties; a fact which is naturally explained by its high antiquity.  If it be of the same date as the New Testament Peshito, it may be placed not far from the close of the second century.

The Old Latin, and in connection with this, the Vulgate of Jerome, with some other ancient versions of the Old Testament, will be considered in connection with the New Testament.

CHAPTER XVII.

CRITICISM OF THE SACRED TEXT.