"... In addition to wisdom statements directly related to collective accountability, the role of wisdom instruction in the rearing of children is also relevant. The interpreter who produced the Targum Onkelos to Exodus 20:4-6 avoided the theological problem of innocent children suffering for the sins of their fathers by describing the children as “rebellious” and continuing “to sin after their fathers.” This solution to the theological problem of collective punishment may have an analogy in wisdom literature. Several texts from non-wisdom books of the Hebrew Bible with wisdom affinities, as well as from the New Testament, suggest a widespread notion that like begets like. Is this concept also present in the Hebrew biblical wisdom tradition and does it play any role in Israel’s wisdom literature’s understanding of the origins of good and wicked children? If so, this would suggest that wicked parents who deserve punishment produce wicked children who also deserve punishment; righteous parents who deserve reward produce righteous children who also deserve reward. Collective accountability does not create a theological problem in this scenario ..."

"... Targum Onkelos bolts from its customary literalism, when it is deemed imperative to spare the reader from misconceptions. Verse 20:5 portrays a zealous God, who regards idolatry as a heinous act, He would punish children, even unto the third or fourth generation, of a father who was guilty of such behavior. This presents the reader with a theological dilemma. Is it possible that God would punish innocent children for the sins of their fathers? The oral tradition modified the biblical statement by insisting that the punishment would befall only children who followed their parents' wicked ways. Our translator also resolved the problem by inserting this view. While this exegesis is characteristic of the ancient oral tradition, it required boldness on his part to include it in his translation. An intended reader, who was probably unable to understand the Hebrew text, would have depended upon the Onkelos rendition of the Bible. That reader might have concluded erroneously that the targumist's addition was part of the biblical text. Nevertheless, he opted, in this case and in many others, for clarity over literalism ..."