A Targum is any of the Aramaic translations, more or less literal, of portions of the Old Testament used in the synagogues of Palestine and Babylonia. 1 targum是任何一种阿拉姆语翻译，较多或较少的字面，部分旧约用在犹太教堂的巴勒斯坦和巴比伦王国。 When, after the Babylonian Captivity in the 6th century BC, Aramaic replaced Hebrew as the generally spoken language, it became necessary to explain the meaning of readings from the Scriptures.当后，巴比伦囚禁在50-59世纪公元前，阿拉姆语取代希伯来语作为一般口语，它成为必要的解释的意思读，从经文。 Only a small portion of the many oral Targums that were produced survived.只有一小部分的许多口头targums被制作幸存。 Among these are the originally Judean Targum known as the Targum Onkelos; three late and incomplete Targums, the so-called Jerusalem Targums, on the Pentateuch; the Judean Targum on the Prophets; later fragments of another paraphrase of the Prophets; and Targums on Psalms, Job, Proverbs, the five so-called megillahs (Song of Solomon, Ruth, Lamentations, Esther, Ecclesiastes), Chronicles, and the deuterocanonical additions to Esther.这其中既有原先朱迪亚targum称之为targum昂克罗斯;三晚，不完整targums ，所谓耶路撒冷targums ，就pentateuch ;朱迪亚targum对先知;片段稍后另一意译的先知; targums对诗篇，求职，谚语，五个那些所谓megillahs （所罗门之歌，罗思，悲叹，埃丝特，传道书） ，地方志，以及次经增补为埃丝特。
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A Version is a
translation of the holy Scriptures.一个版本是中文翻译的圣经。 This word is not found in the Bible;
nevertheless, as frequent references are made in this work to various ancient as
well as modern versions, it is fitting that some brief account should be given
of the most important of
these.这个字是不是发现在圣经中，但是，由于频繁的地方提到了在这方面的工作，以各种古代以及现代版本，它是恰当一些简短的帐户应获得的最重要的。
These versions are important helps to
the right interpretation of the Word.这些版本都是重要的，有助于正确一词的解释。 (See Samaritan Pentateuch article,
below.) （见撒玛利亚pentateuch文章，下文） 。
. 。
Targum is the distinctive designation of the Aramaic translations or paraphrases of the Old Testament. targum是鲜明指定的阿拉姆语翻译或段是的旧约。 After the return from exile Aramaic gradually won the ascendancy as the colloquial language over the slowly decaying Hebrew until, from probably the last century before the Christian era, Hebrew was hardly more than the language of the schools and of worship.香港回归后，由流亡的阿拉姆语逐步地赢得了向上提升，作为口语在慢慢腐烂，直至希伯来语，大概从上个世纪之前，基督教时代，希伯来语，是难以以上的语言学校和教堂等场所。 As the majority of the population ceased to be conversant with the sacred language it became necessary to provide translations for the better understanding of the passages of the Bible read in Hebrew at the liturgical services.由于占人口绝大多数的不再是熟悉的神圣语言，它已成为我们必须提供翻译，为更好地了解该通道的圣经读希伯来文，在礼仪服务。 Thus to meet this need it became customary to add to the portions of the Scriptures read on the Sabbath an explanatory oral translation - a Targum.因此，为了满足这一需要，它成了习惯，以增加该部分的圣经阅读安息日一份解释性口语翻译-t argum。 At first this was probably done only for the more difficult passages, but as time went on, for the entire text.起初这可能只是为更艰难的通道，但随着时间的推移，为整个文本。 The "Mishna" gives more elaborate instructions as to the way in which this translating should be done. " mishna "给出更详尽的指示，至于以何种方式，这翻译应该做的事。 According to the "Megillah" (IV, 4), when the lesson to be read aloud was from the "Torah" only one verse was to be read to the translator (Methurgeman).要按照" megillah " （四， 4 ） ，当教训加以朗读，从"律法" ，只有一首诗是用来阅读翻译（ methurgeman ） 。 When the lesson was from the "Nebi'im" it was permitted to read three to him, unless each verse formed a special division.当启示，是从" nebi'im "这是允许看三他说，除非每个韵文组成了一支特殊的记名表决。 The directions also state which portions are to be read aloud but not translated (cf. for instance "Meg.", IV, 10), and a warning is given against translations that are either to free, palliative, allegorical, etc.指示还规定，其中部分是被朗读，但没有翻译（参见例如"梅格" ，四， 10 ） ，并提出警告，由于对翻译说，是不是要免费，姑息，寓言等。
Another regulation was that the Targum was not to be written down ("Jer. Meg.", IV, i = fol. 74d).另一项规例，就是targum没有得到这样写了下来（下称"哲。梅格" ，四，我=随访。条文" ） 。 This prohibition, however, probably referred only to the interpretation given in the synagogue and did not apply to private use or to its employment in study.这项禁令，不过，可能只是指口译在犹太教堂，并没有适用于私人用途或其雇佣的研究。 In any case, written Targums must have existed at an early date.在任何情况下，以书面targums必须已经存在于早日实现。 Thus, for instance, one on the Book of Job is mentioned in the era of Gamaliel I (middle of the first century AD), which he, however, was not willing to recognize ("Sabb.", 115a; cf. "Tos. Sabb.", 13, 2=p. 128, ed. Zuckermandel).因此，举例来说，一个关于这本书的工作就是刚才在时代的加马一（中的公元一世纪） ，这是他，不过，这也不是愿意承认（ " sabb " ， 115a ;比照"交易条件。 sabb " ， 13日， 2 =页128 ，教育署。楚克曼德尔） 。 If Matt., xxvii, 46, gives the Aramaic form of Ps., xxi, 2, the last utterance of the Saviour upon the Cross, this shows that even then the Psalms were current among the people in the Aramaic language; moreover, Ephes., iv, 8, has a closer connection with the Targum to Ps., lxvii, 19, than with the Masoretic text.如果马特，二十七， 46岁，给人的阿拉姆语形式的PS ， 21 ， 2 ，最后话语的救世主后，在十字架上，这表明，即使在当时诗篇都是当前人民内部在阿拉姆语，而且ephes ，四，八，有更密切的联系与targum到PS ， lxvii ， 19 ，比起与马索拉经文文本。 In addition, the "Mishna Yadayim", IV, 5, and "Sabb.", XVI, also indicates the early existence of manuscripts of the Targum.此外， " mishna yadayim " ，四，五， " sabb " ，第十六章，也表明了早期存在的手稿的targum 。 These manuscripts, however, were only owned privately not officially as for a long period the Targums were without authoritative and official importance in Palestine.这些手稿，但是，只有国有民营没有正式至于长时间了targums无权威和官方的重要性，在巴勒斯坦。 This authoritative position was first gained among the Babylonian Jews and through their influence the Targums were also more highly esteemed in Palestine, at least the two older ones.这种权威地位是第一次获得了其中巴比伦的犹太人，并通过其影响targums也更加高度评价了在巴勒斯坦，至少有两个年纪稍长的。 In the form in which they exist at present no Targum that has been preserved goes back further than the fifth century.在以何种形式存在，目前并没有任何targum已保存源远流长，进一步比五世纪。 Various indication, however, show the great antiquity of the main contents of many Targums, their theology among other things.种种迹象显示，但显示出巨大的文物为主要内容的许多targums ，他们的神学等。 That as early as the third century the text, for instance, of the Targum on the Pentateuch was regarded by the synagogue as traditionally settled is evident from the "Mishna Meg.", IV, 10, "Jer. Meg.", 74d, "Hab. Kidd.", 49d, "Tos. Meg.", IV, 41.由于早在公元三世纪的文本，举例来说，该targum就pentateuch就被犹太教堂作为传统定居于此可见， " mishna梅格" ，四，十， "哲。梅格" ，条文" ， "民政事务局。基德" ， 49 D条， "服务公约。梅格" ，四， 41 。 There are Targums to all the canonical books excepting Daniel, Ezra, and Nehemiah; for some books of the Bible there are several Targums.有targums所有典型书籍除丹尼尔，以斯拉，并尼希米记;一些书籍的圣经有几targums 。 As regards age and linguistic character they may be divided into three classes: (1) Targum of Onkelos and Targum of Jonathan; (2) Jerusalem Targums; (3) Targum on the Hagiographa.至于年龄和语言特征，可分为三种类型： （ 1 ） targum的昂克罗斯和targum的乔纳森; （ 2 ）耶路撒冷targums ; （ 3 ） targum就hagiographa 。
The form of language used in the Targums is called specifically "Targum dialect".语言形式的使用在targums是明确呼吁： " targum话" 。 It belongs to western Aramaic and more particularly to the Aramaic of Palestine.它属于西方阿拉姆语和更多的特别是向阿拉姆语的巴勒斯坦人。 Its home in to be sought in Judea, the ancient seat of the learning of the scribes.其家中，要寻求在朱迪亚，古所在地的学习情况，文士。 It should be borne in mind that this Targumic language does not represent the spoken Aramaic, but is the result of the labours of scholars.我们要特别注意这targumic语言并不代表发言阿拉姆语，但结果是该劳动力的学者。 Consequently the point under discussion turns on a literary Aramaic originally formed in Judea.因此这一点正在讨论轮流对文学的阿拉米文原在朱迪亚。 This is particularly true of the two earlier Targums; the later ones show generally an artificially mixed type of language.这一点尤为如此，先前的两个targums ;后来者显示，一般人为混合型的语言。 The traditional pointing of the texts is valueless and misleading: a more certain basis was first offered by manuscripts from Southern Arabia in which the pointing for the vowels was placed above the line.传统指向的文本是毫无价值和误导：有更明确的依据，是第一所提供的手稿由华南地阿拉伯，其中指出，为元音放在高于线。 In Arabia the old synagogal custom of reciting the Targum at the religious services had been retained, and consequently more interest was felt there in the pronunciation.在阿拉伯旧synagogal习俗背诵targum在宗教事务已被保留，并因此更关心的感觉，在发音。 It must be acknowledged, however, that this cannot be regarded as a direct pronunciation of the Palestinian pronunciation; it may have sprung from a formal treatment of the Targum of Onkelos customary among the Babylonian scholars.但必须承认，但是，这不能被视为直接读音巴勒斯坦发音的话，可能异军突起，从正规治疗的targum的昂克罗斯习惯之一巴比伦学者。 As regards the method of translation all Targums in common strive to avoid as much as possible anthropomorphisms and anthropopathic terms, as well as other apparently undignified expressions concerning, and descriptive of God.至于翻译法都targums在共同的努力，尽可能避免anthropomorphisms和anthropopathic条款，以及其他一些明显有损尊严的表达有关，而且是叙述性的上帝。 The Targums are printed in the Rabbinical and Polyglot Bibles, although the two do not always contain the same Targums or an equal number of them.该targums印制，在犹太教和多国的圣经，虽然两间并不总是含有相同targums或同等数量的。 See below for particulars as to individual editions.看看下面的详情，以个人版本。
I. THE TARGUM OF ONKELOS一， targum的昂克罗斯
The official Targum to the Pentateuch is designated by the name of Onkelos.官方targum向pentateuch是指定的名称昂克罗斯。 In the Babylonian Talmud and in the Tosephta, Onkelos is the name of a proselyte who is mentioned as a contemporay of the elder Gamaliel ("Aboda zara", 11a; cf. "Tos. sabb.", 8=p. 119, ed. Zuckermandel).在巴比伦犹太法典，并在tosephta ，昂克罗斯是写了proselyte谁是作为一个当代的老加马（ "奥波达皿" ， 11A条;比照"服务公约。 sabb " ， 8 =第119页，教育署。楚克曼德尔） 。 The labours of Onkelos are referred to in "Meg.", 3a, in the following words: "Rab Jeremiya, according to others Rab Hiya bar Abba says: 'According to the statement of Rab Eliezer and Rab Josua, Onkelos the proselyte has said, that is, has orally formulated, the Targum of the Torah'".该劳动力的昂克罗斯被称为"梅格" ，第3 A ，在以下的话： " Rab的jeremiya ，根据其他人Rab的hiya酒吧雅伯金曲说： '根据该声明的Rab的埃利泽和Rab的josua ，昂克罗斯该proselyte说，也就是已口头形成时， targum的律法' " 。 Gaon Sar Shalon (d. 859) was the first who, taking this passage as a basis, called the Pentateuch-Targum the Targum of Onkelos. gaon特区shalon （四859 ） ，是第一人，同时这段话，以此为基础，被称为pentateuch - targum该targum的昂克罗斯。 This he did in an opinion concerning the Targum which he evidently had before him at the time in a written copy.这和他本人在一项民意关于targum他显然曾经在他面前，在当时在一份书面副本。 The designation that thus arose became customary through its acceptance by Rashi and others.指定指出，以致出现成了习惯通过接受由rashi等。 It is evident, however, that in the passage mentioned ("Meg.", 3a) there has been a confusion with the name of Aquila, the translator of the Bible, for the older parallel passage of the Palestinian Talmud ("Meg.", I, 11 = fol. 71c) says the same of Aquila and his Greek translation of the Bible.这是显而易见的，然而，在通过提到（ "梅格" ， 3A ）在已经混乱的名字雕，翻译圣经，为老年人平行通道的巴勒斯坦犹太法典（ "梅格" 。 ，我， 11 =随访。 71 C ）表示，同样的雕和他的希腊文翻译圣经。 Compare also Midrash, Tanchuma, Mishpatim, 91, 92 (ed. Mantua, 1863, fol. 36b).比较也midrash ， tanchuma ， mishpatim中，有91个，有92个（编曼图瓦， 1863年，随访。 36B条） 。 Thus it seems that in Babylonia the old and correct knowledge of the Greek translation of the proselyte Aquila was erroneously transferred to the anonymous Aramaic translation, that consequently Onkelos (instead of Akylas) is a corrupted form or a provincial modification of Aquila.因此看来，在巴比伦王国旧的，正确的知识是希腊语翻译的proselyte雕被错误地转移到无名氏阿拉姆语翻译，因此昂克罗斯（而不是akylas ）是一个腐败形式或一个省的改性雕。 xxxxx always (five times) for xxxxx.--> It is not necessary to discuss here earlier views concerning this point. xxxxx总是（ 5次）为xxxxx .-- > ，这是没有必要在此讨论先前的看法，这点。 The effort to prove the existence of an Onkelos distinct from Aquila is still made by Friedmann ("Onkelos and Aquila" in "Jahresber. der Israelit.-theol. Lehranstalt in Wien", 1896), but the proof adduced is not convincing (cf. Blau in "Jewish Quarterly Review," IX, 1897, p. 727 sqq.).努力证明存在一个昂克罗斯鲜明来自Aquila仍取得弗里德曼（下称"昂克罗斯和雕" ， " jahresber 。明镜israelit. - theol 。 lehranstalt在维也纳" ， 1896年） ，但引用的证据是不能令人信服的（ cf 。 blau在"犹太人每季检讨时， "九， 1897年，第727 sqq ） 。
Thus it is not known who wrote the Targum named after Onkelos.因此，目前还不知道是谁写targum命名昂克罗斯。 In any case the Targum, at least the greater part of it, is old, a fact indicated by the connection with Rab Eliezer and Rab Josua, and belongs probably to the second, or it may be to the first century of our era.在任何情况下， targum ，至少有更大的一部分，是旧的，这一事实表明，由他们涉嫌与Rab的埃利泽和Rab的josua ，属于可能向第二，也可能是第一世纪，我们的时代。 It arose, as the idiom shows, in Judea, but it received official recognition first from the Babylonian Rabbis, and is therefore called by them "our Targum", or is quoted with the formula "as we translate".它出现时，作为成语表明，在朱迪亚，但它收到的正式认可，首先从巴比伦犹太教士，因此所谓由他们"我们targum " ，或者是引用与公式" ，因为我们翻译" 。 Rab Natronay (d. 869) in speaking of this says, that it is not permitted to replace it in the services of the synagogue by any other translation of the Pentateuch. Rab的natronay （四869 ）在谈及此事说，这是不容许的，以取代它在服务的犹太教堂，由其他任何翻译的pentateuch 。 The high reputation of this authorized translation is shown by the fact that it has a Masorah of its own.高的声誉，这授权翻译呈现出来，其实它有一个masorah其自己的活力。 The fixing of the written form, and thereby the final settlement of the text as well, should not be assigned to a date before the fifth century.而订立的书面形式，从而最终解决了文本一样，不应该被分配到一个日期前5世纪。 The language is, in general, an artificial form of speech closely connected with the Biblical Aramaic.语文是，在一般情况，人工形式的讲话，紧密相连，与圣经的阿拉姆语。 It is probably not the spoken Aramaic used as a dialect by the Jewish people, but a copy made by scholars of the Hebraic original, of which the Targum claims to give the most faithful reproduction possible.这大概也是没有口语阿拉姆语作为一种方言，是由犹太人民，而且副本所作的学者对hebraic原件，其中targum索赔，让最忠实再现。 In doing this the Aramaic language is treated similarly to the Greek in the translation of Aquila, consequently the many Hebraic idioms.在这样做的阿拉姆语是同样的待遇向希腊在翻译雕，因此许多hebraic成语。 There is no positive proof (Dalman, "Gramm", 13) of a corrupting influence of the Babylonian dialect as Noldeke held ["Semit. Sprachen" (1887), 32; (2nd ed., 1899), 38].有没有积极的证据（ dalman ， " gramm " ， 13 ）一个败坏风气的影响，巴比伦方言noldeke举行[ " semit 。 sprachen " （ 1887年） ， 32 （第二版， 1899年） ， 38 ] 。
As regards the character of the translation it is, taken altogether, fairly literal.至于性格的翻译是，完全采取公开，公平的字面。 Anthropomorphic and anthropopathic expressions are avoided by roundabout expressions or in other ways; obscure Hebrew words are often taken without change into the text; proper names are frequently interpreted, as Shinar-Babylon, Ishmaelites-Arabs; for figurative expressions are substituted the corresponding literal ones.拟人，并anthropopathic表情避免回旋表情或其他方式;模糊不清希伯来语的话，往往采取转变成文本;适当的名字频频解释，因为在示拿-巴比伦， ishmaelites阿拉伯人;形象化的表达分别以相应的直译。 Haggadic interpretation is only used at times, for instance in prophetic passages, as Gen., xlix; Num., xxiv; Deut., xxxii. haggadic的解释是，只是用了有些时候，比如在先知性通道，为将军， xlix ; num个， 24条; deut ，三十二。 This Targum was first printed at Bologna (1482) together with the Hebrew text of the Bible and the commentary of Rashi; later, in the Rabbinical Bibles of Bomberg and Buxtorf, and with a Latin translation in the Complutensian Polyglot (1517), and the Polyglots of Antwerp (1569), Paris (1645), and London (1657).这targum首次印在博洛尼亚（ 1482 ） ，连同在希伯来文的圣经和评注的rashi ;后来，在犹太教的圣经，邦贝里和布克斯托夫，并与拉丁语翻译在complutensian多国（ 1517 ） ，以及polyglots的安特卫普（ 1569 ） ，巴黎（ 1645 ）和伦敦（ 1657 ） 。 Among separate editions of the Targum special mention should be made of that printed in 1557 at Sabbioneta.其中单独版本的targum应当特别提到了印在1557年在sabbioneta 。 More modern editions are: Berliner, "Targum Onkelos" (2 vols., Berlin, 1884), in which vol.更现代的版本分别是：柏林， " targum昂克罗斯" （ 2卷，柏林， 1884年） ，其中第一卷。 I contains the text according to the Sabbioneta edition, and vol.载文据该sabbioneta版，第一卷。 II, elucidations; the Yemanites at Jerusalem have printed with an edition of the Pentateuch (sefer Keter tora) from manuscripts the Arabic translation by Saadya (Jerusalem, 1894-1901), in which publication the vowel pointing above the line has been changed to sublinear pointing; Barnheim, "The Targum of Onkelos to Genesis" (London, 1896), on the text of the Yemen manuscripts.二，阐发; yemanites在耶路撒冷有印有一个版本的pentateuch （ sefer keter不知）从手稿的阿拉伯文翻译由saadya （耶路撒冷， 1894年至1901年） ，其中出版元音指着上面的路线已改为线性指向;贝恩海姆" targum的昂克罗斯以成因" （伦敦， 1896年） ，对文本的也门手稿。 In addition to the Latin translations in the Polyglot Bibles there is one by Fagius (Strasburg, 1546); there is also an English translation by Etheridge, "The Targum of Onkelos and Jonathan ben Uzziel on the Pent., with the Fragments of the Jerusalem Targum", from the Chaldee (2 vols., London, 1862-65).除了以拉丁语翻译中的多本圣经，有一个由fagius （ strasburg ， 1546号决议） ;此外，还有一个英语翻译etheridge " targum的昂克罗斯和Jonathan Ben uzziel就在肚子里，随着碎片的耶路撒冷targum " ，从沙尔代（ 2卷，伦敦， 1862年至1865年） 。
THE TARGUM OF JONATHAN (YONATHAN)该targum的乔纳森（ yonathan ）
The Targum to the Prophets (priores, historical books; posteriores, the actual Prophets) now in existence is ascribed to Jonathan ben Uzziel, who is said on the authority of the Babylonian "Megillah", 3a, to have formulated it orally, in accordance with the instructions of Haggai, Zachariah, and Malachi.该targum向先知（ priores ，历史书籍; posteriores ，实际是先知） ，现在存在的原因是乔纳森奔uzziel ，谁是说，对权力的巴比伦" megillah " ，第3 A ，已拟定它的口头上，根据与指示哈该书， zachariah ，玛拉基书。 This assertion probably means that in his exposition he gives the traditional interpretation that had been handed down from one generation to another since early times.这种说法或许意味着，在他的论述，他给人传统的解释是，已转交由一代又一代地，因为早期时代。 According to the Babylonian "Sukkah" (28a = baba bathra 134a), he was the most noted pupil of the elder Hillel, and is therefore assigned to the first Christian century.根据巴比伦的" sukkah " （第28A =巴巴bathra 134a的） ，他是最引人注目的瞳孔的老hillel ，因此分配到的第一个基督教的世纪。 The Babylonian Talmud in quoting passages from this Targum ascribes them to Rab Joseph bar Hiya (d. 333), the head of the school at Pumbaditha.巴比伦塔木德经引述通道，从这个targum赋予他们Rab的约瑟夫酒吧hiya （四333 ） ，校长在pumbaditha 。 Rab Joseph was regarded as a great authority on the tradition of the Targum and his judgment on the translation of many individual passages was eagerly listened to; he may perhaps be considered as the editor of this Targum. Rab的约瑟夫被看作是一个伟大管理局对传统的targum和他的判断，对翻译的许多个别段落是热切地听了他或许被视为编者的话targum 。 For Jonathan as for Onkelos the final settlement of the written form did not occur until the fifth Christian century.对于乔纳森至于昂克罗斯最后解决的书面形式并没有出现，直到第五基督教世纪。 Cornill claims to show ("Einleitung", 2nd., ed., 1893, p. 308) that the Targum on the Prophets is older than the Torah-Targum, but the reasons produced are not convincing (cf. Dalman, 15, passim). cornill债权证明（ " einleitung " ，第二，版， 1893年，第308页）认为targum对先知是年纪比律法- targum ，但产生的原因，是没有说服力（参见dalman ， 15 ，各处） 。 Linguistically, this Targum approaches most closely that of Onkelos; in grammatical construction the two are alike but the words used differ, and this Targum is more paraphrastic.在语言上，这targum办法最密切的就是昂克罗斯;语法建设两个是完全一样的，但所用的字眼不同，而这targum更paraphrastic 。 In the historical books Jonathan himself is often the expounder, but in the actual prophetic books the exposition is in reality Haggadic.在历史书籍乔纳森自己往往是expounder ，但在实际的先知性图书博览会在现实haggadic 。 The religious opinions and theological conceptions of the era that are interwoven are very instructive.宗教界的意见和神学观念的时代，这是唇齿相依的，是非常有启发性。 The text, further, is not free from later additions; from this cause arise the double translations of which the Targum contains several.案文进一步，是不是免费的，从后来的增补，从这项事业出现双重翻译，其中targum包含几个。 The "Prophetae priores" was the first printed with the Hebrew text and the commentaries of Gimhi and Levi at Leiria, Portugal, in 1494. " prophetae priores " ，是第一个印有希伯来文和评论gimhi和利维在Leiria ，葡萄牙，在第1494 。 At a later date the whole Targum was printed in the Rabbinical Bibles of Bomberg and Buxdorf and in the Polyglot Bibles of Antwerp, Paris, and London.在稍后的日期，整个targum被印在犹太教的圣经，邦贝里和buxdorf ，并在多国圣经，安特卫普，巴黎和伦敦。 The last edition is that of de Lagarde, "Prophetae chaldice e fide codicis Reuchliniani" (Leipzig, 1872).最新版的是德lagarde ， " prophetae chaldice e正当codicis reuchliniani " （莱比锡， 1872年） 。 There are supplementary additions to this from an Erfurt manuscript in "Symmicta", I, 139.有补充增订本，从爱尔福特手稿" symmicta " ，我想， 139 。 The Targum to the Haphtarah is to be found in what is called the Pentateuch edition of the Yemanites at Jerusalem.该targum向haphtarah就是要找到什么是所谓的pentateuch版的yemanites在耶路撒冷。 English translations are: Pauli, "The Chaldee Paraphrase on the Prophet Isaiah Translated" (London, 1871); Levy, "Targum on Isaiah," I (London, 1889).英语翻译是：保利， "沙尔代意译对先知以赛亚翻译" （伦敦， 1871年） ;征费" ， targum对以赛亚书， "我（伦敦， 1889年） 。
II.二。 THE JERUSALEM TARGUMS耶路撒冷targums
This designation is not correct; the older and more correct name, "Palestinian Targum", is found for instance in the writings of Gaon Hai (d. 1038).这个称号是不正确的;老一辈和更正确的名称， "巴勒斯坦targum " ，是发现例如在写作gaon海（四1038 ） 。 date this designation was displaced by the term xxxxxxx, just as before this the Palestinian Talmud (xxxx xxx xxxx) is called in the writings of Gaon Sar Shalon xxxxxxxxx.--> Fundamentally the language of these Targums is Palestinian Aramaic but of a very mixed type.迄今这一名称被淘汰任期xxxxxxx ，正如在此之前，巴勒斯坦犹太法典（三十至XXXX XXXX年） ，是在所谓的著作gaon特区shalon xxxxxxxxx .-- >从根本上的语言，这些targums是巴勒斯坦阿拉姆语，但一个非常混杂型。 Neither of them is homogeneous grammatically and lexically.无论他们是同质文法和lexically 。 Besides expressions that recall the Galilean dialect of the Palestinian Talmud a preference is shown for imitation of the language of the Targum of Onkelos, while there are also various terms belonging to the language of the Babylonian Talmud.此外，词句记得伽利略方言的巴勒斯坦犹太法典的偏好显示为模仿语言的targum的昂克罗斯，同时还有其他的各种条款，属于语言的巴比伦塔木德经。
A. Targum Yerushalmi I on the Pentateuch答： targum yerushalmi I对pentateuch
This is generally called the Targum of Jonathan or of the Pseudo-Jonathan, because it is cited in the first printed edition (Venice, 1591) under the name of Jonathan ben Uzziel.这就是一般所谓的targum的乔纳森或伪乔纳森，因为它是举，在第一印刷版（威尼斯， 1591 ）的名义下，乔纳森本uzziel 。 This designation, however, rests on a mistaken solution of an abbreviation.这个称号，不过，落在一个错误的解决方案的一个缩写。 The Targum could not have appeared in its present form before the second half of the seventh century.该targum不能出现在其目前的形式下半年前七世纪。 For example (Genesis 21:21), a wife and daughter of Mohammed are mentioned.譬如说（ 21时21分） ，妻子和女儿的穆罕默德提及。 Compare also (Genesis 49:26) the position of Esau and Ishmael as representatives of the Mohammedan world.比较也说（ 49:26 ）的立场，以扫和伊斯梅尔为代表的穆罕默德世界。 The Targum covers the entire Pentateuch.该targum涵盖全pentateuch 。 The only passages that are lacking are: Gen., vi, 15; x, 23; xviii, 4; xx, 15; xxiv, 28; xli, 49; xliv, 30-31; Exod., iv, 8; Lev., xxiv, 4; Num., xxii, 18; xxx, 20b, 21a; xxxvi, 8-9.唯一通道，正缺乏是：将军，六， 15个;十， 23岁;十八， 4 ; XX条， 15 ; 24条， 28条;四十一， 49 ;四十四， 30-31 ; exod ，四，八;列弗。 ， 24条， 4条; num个， 22 ， 18 ;第XXX号20B条， 21 ;三十六， 8-9 。 As to its form it is a free Haggadic treatment of the text, that is, an exposition of rather than a translation.至于它的形式，它是一个自由haggadic处理文本，即是一个论断，而不是一个翻译。 A large part of it is made up of legendary narratives; there are also dialogues, rhetorical and poetical digressions.很大一部分，它是由无数的传说中的叙述，也存在对话，修辞学与诗离题。 The paraphrase also discusses religious and metaphysical conceptions, as was the custom of the Jewish mystics of the seventh century.该段还讨论了宗教和形而上学的观念，因为是定制的犹太神秘主义者的公元7世纪。 This Targum was first printed at Venice in 1591.这targum首次印在威尼斯第1591 。 It was also to be found in volume IV of the London Polyglot.它也被发现在第四卷的伦敦的多。 A separate edition of this Targum was edited from the manuscript in the British Museum (manuscript Addit. 27031) by Ginsburger, "Targum Jonathan ben Usiel zum Pentat," (Berlin, 1903).一个单独的版本，这targum编辑从手稿在大英博物馆（手稿addit 。 27031 ）金斯布格尔， " targum乔纳森奔usiel zum pentat ， " （柏林， 1903年） 。 Concerning this codex cf.关于这一法典的CF 。 Barnstein in "Jew. Quart Rev.", XI (1899), 167 sqq. barnstein在"犹太人。夸脱牧师" ，第十一章（ 1899年） ， 167 sqq 。 An English translation has been published by Etheridge (supra).英文译本已出版etheridge （同上） 。
B. Targum Yerushalmi II乙targum yerushalmi二
Targum Yerushalmi on the Pentateuch is also called the Fragmentary targum because the Targum on the entire Pentateuch has not been preserved, but only portions of it on numerous longer and shorter passages, frequently only the Targum on individual verses or parts of such. targum yerushalmi就pentateuch也可以称为零碎targum因为targum对整个pentateuch没有被保存下来，但只有部分，它在许多更长和更短的通道，经常只有targum个别小诗或零件等。 These fragments were first printed in the rabbinical Bible of 1517.这些片段首次刊印在犹太教圣经的1517份。 In language, method of translation, and exegetical form they are related to the Pseudo-Jonathan.在语文，翻译法，训诂形式，是关系到伪乔纳森。 A perspicuously arranged compilation of the fragments that have been preserved is given by Ginsburger in the "ZDMG", LVII (1903), 67 sqq., and in loc. 1 perspicuously安排汇编碎片已保存的，是给予金斯布格尔在" zdmg " ， 57 （ 1903 ） ， 67 sqq ，并在同上。 cit., LVIII (1904), 374 sqq., on a page that came from a geniza or repository in a synagogue for damaged manuscripts.引文中， lviii （ 1904 ） ， 374 sqq ，就一个页面来自geniza或存放在一个犹太教堂，为受损的手稿。 A Latin translation from the Venice edition of 1517 was published by Taylor (London, 1649); English tr.一个拉丁翻译，从威尼斯版的1517份出版，由泰勒（伦敦， 1649 ） ;英语的TR 。 by Etheridge (supra).由etheridge （同上） 。 Opinions concerning the connection between the Targums Jerushalmi I and Jerushalmi II agree in general that both are to be traced back to different recensions of an old Jerusalem Targum.意见之间的联系targums jerushalmi我和jerushalmi二，同意在一般都是能够追溯到不同recensions的旧耶路撒冷targum 。 This is the view of Zunz (p. 73, and passim), and also that of Geiger, "Urschrift und Udersetzungen der Bibel" (Berlin, 1857), 454.这是鉴于聪茨（第73页，并各处） ，也就是盖格， " urschrift und udersetzungen明镜bibel " （柏林， 1857年） ， 454 。 Bassfreund (infra) reaches the conclusion that the basis both of the Fragmentary Targum and that of the Pseudo-Jonathan is a complete Jerusalem Targum of post-Talmudic origin, but that the two Targums, Jerushalmi I and II, presuppose the existence of the Targum of Onkelos. bassfreund （红外线） ，得出结论认为，根据双方的零碎targum及整个伪乔纳森是一个完整的耶路撒冷targum后talmudic原产地，但两targums ， jerushalmi一和二，假定存在的targum对昂克罗斯。 The Fragmentary Targum gives from this ancient Jerusalem Targum gives from this ancient Jerusalem Targum, according to Bassfreund, only matter supplementary to Onkelos, while Onkelos and the Jerusalem Targum have been used in preparing the Pseudo-Jonathan.残缺targum给人从这个古老的耶路撒冷targum给人从这个古老的耶路撒冷targum ，根据bassfreund ，只有此事补充昂克罗斯，而昂克罗斯和耶路撒冷targum被用来编写伪乔纳森。 In the preface to his edition of the Pseudo-Jonathan (see below) Ginsburger tries to prove that both the Fragmentary Targum and the Pseudo-Jonathan may be traced back to a very ancient Palestinian Targum, which was not influenced by the Targum of Onkelos until a later date.在序言中，以他的版本的伪乔纳森（见下文）金斯布格尔试图证明，无论是零碎targum和伪乔纳森可追溯到一个非常古老的巴勒斯坦targum ，这是不是受targum的昂克罗斯直到稍后日期。 The Fragmentary Targum, in Ginsburger's opinion, represents a variant collection, not to Onkelos (as Bassfreund thinks), but to another recensions of that ancient Jerusalem Targum.残缺targum ，在金斯布格尔的意见，代表了一个变收集，而不是昂克罗斯（ bassfreund认为） ，但另一recensions的古代耶路撒冷targum 。 Ginsburger's views will have to be accepted as the more probable.金斯布格尔的意见，将不得不接受的，因为更多的可能。
C. Targum Yerushalmi III长targum yerushalmi三
Targum Yerushalmi III is the name assigned by Dalman (Gramm., 29) to fragments which are given in old editions of the Pentateuch, as Lisbon (1491), Salonica (1520), Constantinople (1546), Venice (1591), and in several manuscripts Nearly all have been published by Ginsburger, "Das Fragmententargum" (1899), 71-74. targum yerushalmi三是名字指派dalman （ gramm. ， 29 ）得支离破碎，这是由于在旧版本的pentateuch ，里斯本（ 1491 ） ， salonica （ 1520 ） ，君士坦丁堡（ 1546 ） ，威尼斯（ 1591 ） ，并在几个手稿几乎所有已公布的金斯布格尔"之fragmententargum " （ 1899 ） ， 71-74 。
D. Other Jerusalem Targums D.其他耶路撒冷targums
There have also been Jerusalem Targums on the Prophets and on individual books of the Hagiographa.也有一些耶路撒冷targums对先知和个别书籍的hagiographa 。 As regards the Targums on the Prophets de Lagarde has given Reuchlin's notes from the "Nebi'im Codex" in the introduction (pp. VI-XLII) to his "Prophetae chaldice" (infra).至于targums对先知德lagarde给reuchlin的注释，由" nebi'im法典" ，在导言（第六-四十二） ，以他的" prophetae chaldice " （红外线） 。 There are fragments on Josue, Judges, Samuel, Kings, Isaias, Jeremias, Amos, Jonas, Zacharias.有片段对josue ，法官，萨穆埃尔，国王，伊萨亚斯罗， jeremias ，阿莫斯，盟，撒迦利亚。 [Cf. [比照。 Bacher in "ZDMG", XXVIII (1874), 1-72; XXIX (1875), 157 sqq., 319 sq.] bacher在" zdmg " ，二十八（ 1874 ） ， 1-72 ;二十九（ 1875 ） ， 157 sqq ， 319平方]
III.三。 TARGUMS ON THE HAGIOGRAPHA targums就hagiographa
They are the work of various authors and have the character more or less of private undertakings, with the production of which the schools had nothing to do.他们的工作，各作家和有性格较多或较少的私人事业，与生产，其中学校是无所事事。 Linguistically they are to be regarded as the work artificially produced of a late age.在语言上，他们都被视为该工作人为地制作了一晚的年龄。 They depend in the main on the Jerusalem Targums and probably belong to the same era; the Targum on Chronicles may be somewhat later.他们依赖在主体对耶路撒冷targums并可能属于同一个时代; targum对方志可能有点迟。 Three groups are to be distinguished as regards linguistic character and relation to the original text:三组都以区别于至于语言特征和有关的原文：
(a) Targums to Proverbs, Psalms, and Job; （一） targums以谚语，圣歌，并安排工作;
(b) Targums to the five Megilloth, that is Ruth, Esther, Lamentations, Ecclesiastes, Canticles; （二） targums给五megilloth ，这是罗思，埃丝特，悲叹，传道书， canticles ;
(c) Targums to the Books of Chronicles. （三） targums向书籍的编年史。
The Targums mentioned under (a) adhere relatively closest to the text of the Bible.该targums上文第（一）坚持相对最接近文圣经。 The Targum to Proverbs is in language and contents very dependent on the text of the Syriac Peschitto, and is but little more than a Jewish recension of the same.该targum以谚语是在语言和内容非常依赖于文本的叙利亚文peschitto ，只不过是多一点的一个犹太recension的相同。 [Cf. [比照。 Noldeke in "Merx' Archiv fur wissenschaftl. Erforschung des AT", II (1872), 246 sqq.' noldeke在" merx ' archiv毛皮wissenschaftl 。 erforschung万" ，第二卷（ 1872 ） ， 246 sqq 。 Baumgartner, "Etude critique sur l'etat du texte du livre des Proverbes" (Leipzig, 1890), 267 sqq.] Haggadic additions are found only occasionally in the Targum on the Psalms.鲍姆加特纳， "练习曲批判sur l'国务杜案文杜livre万proverbes " （莱比锡， 1890 ） ， 267 sqq 。 ] haggadic增补发现只是偶尔在targum就诗篇。 In a number of passages a second translation is introduced with the remark "another Targum".在一些段落第二次翻译，介绍了同一句话： "另一个targum " 。 The Targum to Job contains many more additions.该targum求职包含了许多更增补。 There are also variants of the usual formula of citation, and much oftener than in the Targum on the Psalms.也有变种的一般公式引文，并取得不少oftener比在targum就诗篇。 In style and language this Targum resembles that on the Psalms, consequently both perhaps are the work of the same author.在风格和语言，这targum相似，就诗篇，因此两者也许是工作的同一作者。
(b) The Targums on the Megilloth are not in reality translations but rather Haggadic commentaries. （二） targums就megilloth是不是在现实中译本，而是haggadic评论文章。 the Biblical text is most clearly evident in the Targums to Ruth and to Lamentations.圣经的文字是最显而易见的，在targums向罗思和悲叹。 The Targum to Ecclesiastes is a tasteless declamation upon the text on which it is based; that on Canticles is an allegorico-mystical Midrash.该targum以传道书是一种无味declamation后的案文，它是基于这对canticles是allegorico -神秘midrash 。 There are two Targums to Esther, the one closely resembles a paraphrase and has no legends interwoven with it; the other, called Targum scheni, has altogether the character of a Midrash.有两个targums以埃丝特，一个紧密类似于一个意译，并没有传说交织;另一方面，所谓targum scheni ，先后字一个midrash 。 It is only to a small degree a translation; the greater part of it consists of stories, legends, and discourses that have but slight connection with the contents of the book.这只是一个小的程度翻译;更大的一部分，它的故事，传说，并论述说，有轻微的，但他涉嫌与内容的图书。
(c) A Targum on the Books of Chronicles was edited from a manuscript in Erfurt by Matthias Beck (2 pts., Augsburg, 1680-83); a more complete and correct text taken from a manuscript at Cambridge was edited by Wilkins, "Paraphrasis Chaldica in librum priorem et posteriorem Chronicorum" (Amsterdam, 1715). （三） targum对书籍的地方志编辑从手稿在爱尔福特由萨默尔贝克（ 2分，奥格斯堡， 1680年至1683年） ;较为完整和正确的文本采取了从手稿在剑桥是主编威尔金斯， " paraphrasis chaldica在librum priorem等posteriorem chronicorum " （阿姆斯特丹， 17时15分） 。 All the Targums to the Hagiographa (excepting Chronicles) were printed for the first time in the Bomberg Bible in 1517; afterwards in the "Polyglots" of Antwerp, Paris, and London.所有targums向hagiographa （除方志）印制，为第一次在邦贝里圣经，在1517份;事后在" polyglots "的安特卫普，巴黎和伦敦。 A modern edition from the Bomberg text, with Chronicles from the Erfurt Codex, was edited by de Lagarde, "Hagiographa chaldaice" (Leipzig, 1873).一个现代版从邦贝里文本，对地方志，从爱尔福特法典，是主编德lagarde ， " hagiographa chaldaice " （莱比锡， 1873年） 。
Publication information Written by Fr.出版信息写的神父。 Schühlein. schühlein 。 Transcribed by John D. Beetham.转录由约翰D beetham 。 The Catholic Encyclopedia, Volume XIV.天主教百科全书，体积十四。 Published 1912. 1912年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, July 1, 1912. nihil obstat ， 1912年7月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
Bibliography参考书目
GENERAL: ZUNZ, Die gottesdienstlichen Vortrage der Juden (Berlin, 1832), 61-83; HAUSDORFF, Zur Gesch.一般：聪茨，模具gottesdienstlichen vortrage明镜juden （柏林， 1832 ） ， 61-83 ;的Hausdorff ， zur gesch 。 der Targumim nach talmudischen Quellen in Monatschr.明镜targumim nach talmudischen quellen在monatschr 。 fur Gesch.毛皮gesch 。 u.美国 Wissensch. wissensch 。 des Judentums, XXXVIII (1894), 203 sqq., 241 sqq.; MAYBAUM, Die Anthropomorphien u.万judentums ，三十八（ 1894 ） ， 203 sqq ， 241 sqq 。 ; maybaum ，模具anthropomorphien美国 Anthropopathien bei Onkelos u. anthropopathien鼻昂克罗斯美国 in den spateren Targumim (Breslau, 1878); GINSBURGER, Die Anthropomorphismus in den Thargumim in Jahrbucher fur prot.在Den spateren targumim （布雷斯劳， 1878年） ;金斯布格尔，模具anthropomorphismus在书斋thargumim在jahrbucher毛皮质子。 Theol. theol 。 (Brunswick, 1891), 262 sqq., 430 sqq. （不伦瑞克， 1891 ） ， 262 sqq ， 430 sqq 。 As regards the language: DALMAN, Grammatik des judisch-palastinischen Aramaisch (2nd ed., Leipzig, 1905); IDEM, Aramaisch-neuhebr.至于语言： dalman ，文法万judisch - palastinischen aramaisch （第二版，莱比锡， 1905年） ;同上， aramaisch - neuhebr 。 Worterbuch (Frankfort, 1897-1901). worterbuch （法兰克福， 1897年至1901年） 。
I. THE TARGUM OF ONKELOS: KAUTZSCH, Mitteilung uber eine alte Handschr.一， targum的昂克罗斯： kautzsch ， mitteilung产品eine更改及handschr 。 des Targ.万targ 。 Onk. onk 。 in Cod.在鳕鱼。 Socini, No. 84 (Halle, 1893); BERLINER, Die Massorah zum Targ.索奇尼，第84号（哈雷， 1893年） ;柏林，模具massorah zum targ 。 O. (Leipzig, 1877); LANDAUER, Die Masorah zum O. (Amsterdam, 1896); BREDERECK, Concordanz zum TO (Giessen, 1906); IDEM, Uber die Art der Ubersetzung im T. Onk.澳（莱比锡， 1877年） ; Landauer ） ，模具masorah zum澳（阿姆斯特丹， 1896年） ;布雷德雷克， concordanz zum至（吉森， 1906年） ;同上，产品模具艺术明镜ubersetzung的IM汤匙onk 。 in Theol.在theol 。 Studien u.研究会美国 Kritiken (Gotha, 1901), 351-77. kritiken （哥达， 1901 ） ， 351-77 。 THE TARGUM OF JONATHAN: PRACTORIUS, Das Targum zu Josua nach Yemenischer Uberlieferung (Berlin, 1899); IDEM, Das Targum zum Buch der Richter nach yemen.该targum的乔纳森： practorius之targum祖josua nach yemenischer uberlieferung （柏林， 1899年） ;同上，之targum zum buch明镜里克特nach也门。 Uberlieferung (Berlin, 1900); WOLFSOHN, Das Targum zum Propheten Jeremias in yemen. uberlieferung （柏林， 1900年） ; wolfsohn之targum zum propheten jeremias在也门。 Uberl. uberl 。 (Halle, 1902), ch. （哈雷， 1902年） ，甲烷。 i-xii; SILBERMANN, Das Targum zu Ezechiel nach einer sudarabischen Handschrift (Strasburg, 1902), ch.一至十二; silbermann之targum祖ezechiel nach einer sudarabischen handschrift （ strasburg ， 1902 ） ，甲烷。 ix; WRIGHT, Targum zu Jonas (London, 1857); ADLER, Targum to Nahum in Jew.第九;赖特targum祖盟（伦敦， 1857年） ;阿德勒， targum到结果公布在犹太人。 Quart.夸脱。 Rev., VII (1895), 630 sqq.; BACHER, Kritische Untersuchungen zum Prophetentargum in ZD MG, XXVIII (1874), I sqq.; KLEIN in loc.牧师，第七章（ 1895 ） ， 630 sqq 。 ; bacher ， kritische untersuchungen zum prophetentargum在zd毫克，二十八（ 1874年）的时候，我sqq ;克莱因在同上。 cit., XXIX (1875), 157 sqq.; FRANKEL, Zu dem Targum der Propheten (Breslau, 1872).引文中，第29届（ 1875 ） ， 157 sqq 。 ;弗兰克尔，祖DEM的targum明镜propheten （布雷斯劳， 1872 ） 。
TARGUM YERUSHALMI I: SELIGSOHN AND TRAUB, Uber den Geist der Ubersetzung des Jonathan ben Usiel zum Pent. targum yerushalmi ： seligsohn和安特劳布，产品书斋geist明镜ubersetzung万乔纳森奔usiel zum在肚子里。 etc. in Monatschrift fur Gesch.等monatschrift毛皮gesch 。 u.美国 Wissenschaft des Judentums (1857), 96 sqq., 138 sqq.; MARMORSTEIN, Studien zum Pseudo-Jonathan Targum (Presburg, 1905). wissenschaft万judentums （ 1857年） ， 96 sqq ， 138 sqq 。 ;马莫施泰因，研究会zum伪乔纳森targum （ presburg ， 1905 ） 。
TARGUM YERUSHALMI II: GINSBURGER, Das Fragmententargum (Berlin, 1899); (1) Targum according to Cod. targum yerushalmi二：金斯布格尔之fragmententargum （柏林， 1899年） ; （ 1 ） targum据鳕鱼。 110 of the National Library at Paris; (2) variants from Cod. 110国家图书馆在巴黎（ 2 ）变体，从鳕鱼。 Vat.增值税。 440 and Lips. 440和嘴唇。 1; (3) quotations from old writers; matter supplementary to this work is given by MARX in Zeitschrift fur hebr. 1 ， （ 3 ）报价从老作家;事项补充这项工作，是由于马克思在： Zeitschrift毛皮黑布尔。 Bibliographie (1902), 55-58. bibliographie （ 1902年） ， 55-58 。
TARGUMS YERUSHALMI I & II: BASSFREUND, Das Fragmententargum u. targums yerushalmi I及II ： bassfreund之fragmententargum美国 sein Verhaltnis zu den anderen palast.登盛verhaltnis祖书斋anderen palast 。 Targumim in Monatschrift fur Gesch. targumim在monatschrift毛皮gesch 。 u.美国 Wissenschaft des Judentums, XL (1896), 1 sqq., 49 sqq., 97 sqq., 145 sqq., 241 sqq., 352 sqq., 396 sqq.; GINSBURGER, loc. wissenschaft万judentums ， xl （ 1896 ） ， 1 sqq ， 49 sqq ， 97 sqq ， 145 sqq ， 241 sqq ， 352 sqq ， 396 sqq 。 ;金斯布格尔，同上。 cit., XLI (1897), 289 sqq., 340 sqq.; preface to Pseudo-Jonathan, ed.引文中，四十一（ 1897 ） ， 289 sqq ， 340 sqq 。 ;序伪乔纳森，教育署。 IDEM (Berlin, 1903); NEUMARK, Lexikalische Untersuchungen zur Sprache der jerusalemischen Pentat.同上（柏林， 1903年） ; neumark ， lexikalische untersuchungen zur sprache明镜jerusalemischen pentat 。 Targume (Berlin, 1905). targume （柏林， 1905年） 。
TARGUM YERUSHALMI III: LEVY, Das Targums zu Koheleth nach sudarab. targum yerushalmi三：征之targums祖koheleth nach sudarab 。 Handschriften (Berlin, 1905); GOLLANCZ, Targum to the Song of Songs (London, 1908), translation; POSNER, Das Targum Rischon zu d. handschriften （柏林， 1905年） ; gollancz ， targum以这首歌的歌（伦敦， 1908年） ，翻译;波斯纳之targum rischon祖四 bibl. bibl 。 B. Esther (Breslau, 1896); DAVID, Das Targum scheni zum B. Esther (Berlin, 1898); TAYLOR, Targ.乙埃丝特（布雷斯劳， 1896 ） ;大卫之targum scheni zum乙埃丝特（柏林， 1898年） ;泰勒， targ 。 prius et posterius in Estheram .普瑞斯等posterius在estheram 。 . 。 . 。 in linguam Latinam translatum (London, 1655); GELBHAUS, Das Targum scheni zum B. Esther (Frankfort, 1893).在linguam latinam translatum （伦敦， 1655年） ; gelbhaus之targum scheni zum乙埃丝特（法兰克福， 1893年） 。
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