The Lord's Prayer, or Our Father, is the only formula of Prayer attributed to Jesus Christ. It appears twice in the New Testament: in Matt. 主祷文，或我们的父亲，是唯一公式祈祷归功于耶稣基督。两度出现在新约圣经：马特。 6:9 - 13 and in a shorter version in Luke 11:2 - 4. 6点09分-1 3中，在较短的版本，卢克1 1时0 2分- 4。 In Matthew the prayer is composed of an invocation and seven petitions, the first three asking for God's glorification, the last four requesting divine help and guidance.在马太祷告组成的一个调用与七名请愿，前三项要求，为上帝的荣耀，在过去四年请求神的帮助和指导。 A final doxology, "For thine is the kingdom. . .," is found in some ancient manuscripts.最后doxology ， "为你的是英国… … 。 " ，是发现了一些古代手稿。 Protestants customarily include the doxology in their recitation of the prayer; Roman Catholics do not, although it is added in the new order of Mass. The prayer, known in Latin as the Pater Noster, is the principal prayer and a unifying bond of Christians.新教徒通常包括doxology在他们背诵的祈祷;天主教徒不，它虽然是补充说，在新秩序的马萨诸塞州祷告，已知在拉丁语作为父亲noster ，是主要的祈祷和一个统一的认同感为纽带的基督徒。
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Bibliography
参考书目
L Boff, The
Lord's Prayer (1983).升boff ，主祷文（ 1983 ） 。
The Lord's Prayer is the name given to the only form of prayer Christ taught his disciples (Matt. 6:9-13).主祷文是名义给予的唯一形式祈祷耶稣教导他的弟子。 （ 6:9-13 ） 。 The closing doxology of the prayer is omitted by Luke (11: 2-4), also in the RV of Matt.截止doxology的祈祷是遗漏了由卢克（ 11 ： 2-4 ） ，同时在右心室的马特。 6:13. 6时13分。 This prayer contains no allusion to the atonement of Christ, nor to the offices of the Holy Spirit.这种祷告没有典故，以赎罪的基督，也没有向办事处的圣灵。 "All Christian prayer is based on the Lord's Prayer, but its spirit is also guided by that of His prayer in Gethsemane and of the prayer recorded John 17. The Lord's Prayer is the comprehensive type of the simplest and most universal prayer." "所有基督徒祷告的基础上，主祷文，但它的精神也是遵循这一他的祷告，在gethsemane和祷告记录约翰17 。上帝的祈祷是全面型的最简单和最普遍的祈祷" 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The meaning of Jesus' pattern for prayer in Matt.含义耶稣的格局祈祷马特。 6:9-13 needs to be sought in the wider context of the units 6:5-13 and 6:1-18. 6:9-13需要，以寻求在更广泛的单位6:5-13和6:1-18 。 The larger units indicate that Jesus is contrasting surface language with depth language in worship of God.规模较大的单位，表明耶稣是根本对立表面上的语言与深度的语言崇拜的神。 The prayer is not a set form that he himself prayed or asked his disciples to pray, but illustrates the type of prayer appropriate to the person who worships deeply without hypocrisy.祷告是不是一个集形式表示，他本人祈祷或要求他的弟子们祈祷，但说明了这类祈祷合适的人崇拜深感无虚伪。 The entire Sermon on the Mount (Matt. 5-7) takes its cue from Jesus' declaration in 5:20: "For I tell you, unless your righteousness exceeds that of the Scribes and Pharisees, you will never enter the kingdom of heaven."整个山上宝训。 （ 5-7 ）把它的线索，从耶稣的宣言，在5点20分： "我告诉你，除非你的正义超过的文士和法利赛，你将永远进入天国的" Three expressions of genuine worship are given in germinal form in 6:1-18: (1) almsgiving (2-4); (2) prayer (5-6, with 7-15 as pattern); and (3) fasting (16-18). 3表达真正的崇拜，是由于在生发形式在6:1-18 ： （一）救济（ 2-4 ） ， （ 2 ）祷告（ 5-6 ， 7-15作为模式） ; （ 3 ）空腹（ 16-18 ） 。 The theme of 5:20 is applied to these three areas and is articulated in the warning, "Beware of practicing your piety before men in order to be seen by them; for then you will have no reward from your Father who is in heaven" (6:1).主题为5时20分，是适用于这三个领域，并阐述了上述警告， "小心你的实践孝道面前男人为了看到由他们来主宰;届时您将有不计酬劳地从你的父亲是谁在天堂" （ 6:1 ） 。 The warning is against play acting before a human audience; those who give, pray, or fast superficially will have their reward (refrain a, repeated in 6:2, 5, 16).该警告是针对做戏，才一个人的观众;那些，祈祷，或快餐表面上都会有他们的报酬（不要，反复在6时02分， 5 ， 16 ） 。 Those who pray genuinely will receive their reward from God who sees en to krypto, "in secret" (refrain b, repeated in 6:3-4, 6, 17-18).那些祈祷者真正得到他们的报酬由上帝的人认为，恩给krypto ， "秘密" （不要b ，反复在6:3-4 ， 6 ， 17-18 ） 。 The sentence and paragraph flow of 6:1-18 (with 6:19-21 as summary) brings out the antithetic contrasts of surface/depth motifs and illustrates the dominical pattern of Jesus' teaching that is picked up by Paul in his contrasts of living kata sarka, "according to the flesh," and kata pneuma, "according to the Spirit" (eg, Gal. 5:16-24).句子和段落流通6:1-18 （ 6:19-21作为摘要）带出偶反差的表面/深度图案，并表明dominical格局，为耶稣教即拿起保罗在他的反差生活字sarka ， "根据该肉"字pneuma ， "根据这个建议的精神" （例如，半乳糖。 5:16-24 ） 。
The eschatological age has broken in with the coming of Jesus, and now the law is no longer inscribed in stone but in the heart (Jer. 31:33).该eschatological年龄已突破与未来的耶稣，以及现在的法律不再是刻在石头，但在心脏病（ jer. 31:36 ） 。 True prayer is to be a deep and spontaneous response to God, not a superficial game played out in public simply to curry favor with the world.真正的祈祷是一个深刻的和自发的回应上帝，而不是肤浅的游戏，在公众场合只是为了讨好世界。 The flow of thought in the larger unit of 6:1-18, with the summary of 6:19-21, makes clear the serious contrast of opposites in which the Lord's Prayer is to be understood.流动的思想在较大的单位6:1-18 ，与简易程序的6:19-21 ，明确了严重反差对立统一的，其中主祷文，是可以理解的。
Luke's location of the corresponding prayer (Luke 11:1-4) in the immediate context of Mary and Martha ("Martha, Martha, you are anxious and troubled about many things;...Mary has chosen the good portion, which shall not be taken away from her," 10:41-42) and the importuned friend and related sayings ("Ask, and it will be given you," 11:9; "how much more will the heavenly Father give the Holy Spirit to those who ask him," 11:13) indicates his similar understanding of the underlying meaning of Jesus' ordering of values in the new age.卢克的位置，相应的祷告（路11:1-4 ）在眼前佑和玛莎（ "玛莎，玛莎，你是焦虑和困扰，对很多事情; ...玛丽选择了很好的部分，不得采取远离她， " 10:41-42 ）和importuned朋友和相关熟语（ "请问，它会给予你" ， 11时09分， "更何况天父，让圣灵那些人问他： " 11点13分） ，表明他同样了解背后的含义耶稣'订购的价值观念在新的历史时期。
Viewed in context of Jesus' eschatological contrasts, the Lord's Prayer provides a summary model for properly ordering the priorities of the kingdom.看上下文的耶稣' eschatological反差中，主祷文提供了一个简要模型，为妥善订购的优先王国。 Both Matt.双方马特。 6:9-13 and Luke 11:2-4 preserve Jesus' order: first God, then human needs. 6:9-13和卢克11:2-4保存耶稣的命令：第一上帝，那么，人类的需要。 While Jesus makes use of Jewish sources in forming the prayer, he does not design it to be used as a set liturgical piece but as a model for the responsive heart in view of the demands of the new age.而耶稣利用犹太人的来源，形成了祈祷，他不设计，它被用来作为一套礼仪一块，但作为一个模式，为顺应民情，心在观要求的新时代。 The prayer follows a common outline in both Matthew and Luke:祷告如下的共同纲要，在这两个马修和卢克：
The doxology commonly used to conclude the prayer is not well attested in the manuscript traditions, though it is consonant with the original theme.该doxology常用结束祷告是没有证据证明，在这份手稿的传统，虽然它是与原有的主题。
RG Gruenler丽晶花园格林勒
Bibliography
参考书目
J. Calvin,
Institutes 3.20.34ff.; F. Chase, The Lord's Prayer in the Early Church; R.
Guelich, The Sermon on the Mount; J. Jeremias, The Lord's Prayer; E. Lohmeyer,
The Lord's Prayer; W. Luthi, The Lord's Prayer, an Exposition.
j.卡尔文学院3.20.34ff ;大通楼，主祷文，在早期教会;传译guelich ，山上宝训的J. jeremias ，主祷文;体育lohmeyer
，主祷文;总统luthi ，主祷文，一次博览会。
Although the Latin term oratio dominica is of early date, the phrase "Lord's Prayer" does not seem to have been generally familiar in England before the Reformation.虽然拉美来说， 地址是多米尼克的早日实现，将"主祷文" ，似乎并没有得到普遍熟悉的，在英格兰前改造。 During the Middle Ages the "Our Father" was always said in Latin, even by the uneducated.在中世纪的"父亲"总是说，在拉丁美洲，即使是由未受过教育。 Hence it was then most commonly known as the Pater noster .因此，它是当时最常见的名称为父亲noster 。 The name "Lord's prayer" attaches to it not because Jesus Christ used the prayer Himself (for to ask forgiveness of sin would have implied the acknowledgment of guilt) but because He taught it to His disciples.命名为"主祷文" ，重视它，并不是因为耶稣基督用自己的祈祷（请赦罪将意味着承认有罪） ，但因为他教给他的弟子。 Many points of interest are suggested by the history and employment of the Our Father.很多兴趣点建议，由历史及就业的父亲。 With regard to the English text now in use among Catholics, we may note that this is derived not from the Rheims Testament but from a version imposed upon England in the reign of Henry VIII, and employed in the 1549 and 1552 editions of the "Book of Common Prayer".对于英文文本，现在使用的天主教徒，我们可以注意到，这是源自不是来自rheims全书但是，从一个版本强加在英国统治时期的亨利八世，并受聘于1549年和1552年版本的"好书共同祈祷" 。 From this our present Catholic text differs only in two very slight particulars: "Which art" has been modernized into "who art", and "in earth" into "on earth".从这个我们目前的天主教文本的不同，只有在两个很轻微的细节： "艺术"的论断，已成为现代化的"人艺" ， "地球"变成"地球" 。 The version itself, which accords pretty closely with the translation in Tyndale's New Testament, no doubt owed its general acceptance to an ordinance of 1541 according to which "his Grace perceiving now the great diversity of the translations (of the Pater noster etc.) hath willed them all to be taken up, and instead of them hath caused an uniform translation of the said Pater noster, Ave, Creed, etc. to be set forth, willing all his loving subjects to learn and use the same and straitly commanding all parsons, vicars and curates to read and teach the same to their parishioners".该版本本身，它给予相当密切与翻译tyndale的新约圣经，毫无疑问，拖欠其普遍接受的一项条例的第1541根据该项规定， "他的恩典感知现在极大的多样性，翻译（属于父亲noster等） ，祂所意志，他们都将要采取的行动，而不是他们祂所造成一个统一翻译的说，父亲noster ，大道，信仰等，以中载明，愿意在他的所有爱好科目的学习及使用，同时并straitly指挥全部帕森斯， vicars和curates阅读和教导，同时向他们的教友" 。 As a result the version in question became universally familiar to the nation, and though the Rheims Testament, in 1581, and King James's translators, in 1611, provided somewhat different renderings of Matthew 6:9-13, the older form was retained for their prayers both by Protestants and Catholics alike.由于版本问题，已成为普遍熟悉的民族，虽然rheims遗嘱，在1581年，国王詹姆斯的翻译家，在1611所提供的有所不同透视图的马修6:9-13时，旧的形式被保留供其祈祷都新教徒和天主教徒一样。
As for the prayer itself the version in St. Luke, xi, 2-4, given by Christ in answer to the request of His disciples, differs in some minor details from the form which St. Matthew (vi, 9-15) introduces in the middle of the Sermon on the Mount, but there is clearly no reason why these two occasions should be regarded as identical.至于祷告自己的版本，在圣卢克，第十一， 2-4 ，由于基督在回答要求他的弟子，有不同的一些小细节，从形式，其中圣马太（六， 9-15 ）介绍在中间的山上宝训，但很明显，没有理由这两个场合，应被视为完全相同。 It would be almost inevitable that if Christ had taught this prayer to His disciples He should have repeated it more than once.这将是不可避免的，如果基督教这种祷告，以他的弟子，他应该重复它一次以上。 It seems probable, from the form in which the Our Father appears in the "Didache" (qv), that the version in St. Matthew was that which the Church adopted from the beginning for liturgical purposes.看来，从以何种形式，我们的父亲出现在" didache " （请参阅） ，该版本在圣马太于那教会通过从一开始就为礼仪之用。 Again, no great importance can be attached to the resemblances which have been traced between the petitions of the Lord's prayer and those found in prayers of Jewish origin which were current about the time of Christ.再次，没有高度重视，可以附着在相似之处，其中已有迹可寻之间的请愿活动的主祷文及被发现祈祷的犹太血统而被电流约的时候，基督。 There is certainly no reason for treating the Christian formula as a plagiarism, for in the first place the resemblances are but partial and, secondly we have no satisfactory evidence that the Jewish prayers were really anterior in date.当然是有，没有理由为治疗基督教公式为抄袭，剽窃，摆在首位的相似之处，不过是局部的，其次，我们并没有令人满意的证据，证明犹太人祈祷真的前壁日期。
Upon the interpretation of the Lord's Prayer, much has been written, despite the fact that it is so plainly simple, natural, and spontaneous, and as such preeminently adapted for popular use.经解释上帝祈祷，许多人已书面，尽管事实上，它是如此赤裸裸地简单，自然，自发的，正因为如此preeminently改编为普遍使用。 In the quasi-official "Catechismus ad parochos", drawn up in 1564 in accordance with the decrees of the Council of Trent, an elaborate commentary upon the Lord's Prayer is provided which forms the basis of the analysis of the Our Father found in all Catholic catechisms.在半官方" catechismus专案parochos " ，拟定于1564年在按照有关法规对安理会的遄达，是一个复杂的评论后，主祷文是提供哪些形式分析的基础上的父亲发现，在所有天主教会catechisms 。 Many points worthy of notice are there emphasized, as, for example, the fact that the words "On earth as it is in Heaven" should be understood to qualify not only the petition "Thy will be done", but also the two preceding, "hallowed be Thy name" and "Thy Kingdom come".许多共同点，值得预告是否有强调，正如，举例来说，一个事实，即： "在地球上，因为这是在天上"应被理解为有资格不仅请愿" ，你会做" ，而且还使用了前两次， "神圣被你的名字"和"你的王国来" 。
The meaning of this last petition is also very fully dealt with.所指的这个最后的请愿书也很充分，查处一起。 The most conspicuous difficulty in the original text of the Our Father concerns the interpretation of the words artos epiousios which in accordance with the Vulgate in St. Luke we translate "our daily bread", St. Jerome, by a strange inconsistency, changed the pre-existing word quotidianum into supersubstantialem in St. Matthew but left quotidianum in St. Luke.最突出的困难，在原文的父亲关切一词的解释artos epiousios而按照该vulgate在圣卢克我们翻译： "我们每天的面包" ，圣杰罗姆，一个奇怪的不一致之处，一改前-现有字quotidianum到supersubstantialem在圣马太，但左quotidianum在圣卢克。 The opinion of modern scholars upon the point is sufficiently indicated by the fact that the Revised Version still prints "daily" in the text, but suggests in the margin "our bread for the coming day", while the American Committee wished to add "our needful bread".认为现代学者后的一点是充分显示了一个事实，即修订版本仍版画"人民日报" ，在文本，但建议在保证金"我们的面包，为来年一天" ，而美国委员会希望加上"我们需要的面包" 。 Lastly may be noted the generally received opinion that the rendering of the last clause should be "deliver us from the evil one", a change which justifies the use of "but" in stead of "and" and practically converts the two last clauses into one and the same petition.最后可以指出，普遍收到认为绘制的最后条款应为"救我们脱离罪恶之一" ，这是一个变化，这是合理使用" ，而是"代替" ， "切实转换最后两项条款同一个请愿书。 The doxology "for Thine is the Kingdom", etc., which appears in the Greek textus receptus and has been adopted in the later editions of the "Book of Common Prayer", is undoubtedly an interpolation.该doxology "为你的，是王国" ，等等，它似乎是在希腊Web网站receptus ，并已通过了在后来的版本中的"好书共同祈祷" ，无疑是一个插。
In the liturgy of the Church the Our Father holds a very conspicuous place.在礼仪中的教会了我们的父亲拥有一个非常显眼。 Some commentators have erroneously supposed, from a passage in the writings of St. Gregory the Great (Ep., ix, 12), that he believed that the bread and wine of the Eucharist were consecrated in Apostolic times by the recitation of the Our Father alone.一些评论家错误地假定，从一个通道，在该著作的圣格里高利大（ ep. ，第九， 12 ） ，他认为，面包和酒的圣体圣事的人consecrated在使徒时代所背诵的父亲单。 But while this is probable not the true meaning of the passage, St. Jerome asserted (Adv. Pelag., iii, 15) that "our Lord Himself taught His disciples that daily in the Sacrifice of His Body they should make bold to say 'Our Father' etc."不过，虽然这是有可能不是真正意义的通过，圣杰罗姆断言（ adv. pelag ，三， 15岁）说： "我们的上帝教导他的弟子每天都在牺牲他的身体，他们应该大胆地说'我们的父亲'等" 。 St. Gregory gave the Pater its present place in the Roman Mass immediately after the Canon and before the fraction, and it was of old the custom that all the congregation should make answer in the words "Sed libera nos a malo".圣格雷戈里了父亲目前在罗马地下后，立即佳能和前部分，而且它的旧习俗，所有会众应作出答复的话"的SED自由行为双数一联络办公室" 。 In the Greek liturgies a reader recites the Our Father aloud while the priest and the people repeat it silently.在希腊语liturgies读者朗诵了父亲自言自语，而牧师和人民的重复，它默默耕耘。 Again in the ritual of baptism the recitation of the Our Father has from the earliest times been a conspicuous feature, and in the Divine Office it recurs repeatedly besides being recited both at the beginning and the end.再次，在仪式的洗礼，该背诵的父亲已经从最早的时候得到的一个突出特点，并在神圣的办公室，它一再复发，除了背诵都在开始和结束。
In many monastic rules, it was enjoined that the lay brothers, who knew no Latin, instead of the Divine office should say the Lord's Prayer a certain number of times (often amounting to more than a hundred) per diem .在许多寺院的规则，它是受命说，奠定兄弟，因自知没有拉丁语，而不是神的办事处应该说，在主祷文若干倍（通常达一百多） 每日津贴 。 To count these repetitions they made use of pebbles or beads strung upon a cord, and this apparatus was commonly known as a "pater-noster", a name which it retained even when such a string of beads was used to count, not Our Fathers, but Hail Marys in reciting Our Lady's Psalter, or in other words in saying the rosary.指望这些重复的，他们用卵石或珠子strung经脊髓，而这仪器被称为"父亲- noster " ，这是一个名字，它保留了，甚至当这样一串珠子被用来计数，而不是我们的父辈，但冰雹。 Marys在背诵圣母的psalter ，或在其他词说，念珠。
Herbert Thurston赫伯特瑟斯顿
The Catholic Encyclopedia, Volume IX 天主教百科全书，体积第九
Name given by the Christian world to the prayer which Jesus taught his disciples (Matt. vi. 9-13; Luke xi. 1-4).名义给予的基督教世界，以祷告耶稣教导他的弟子。 （六9-13 ;路加福音十一1-4 ） 。 According to Luke the teaching of the prayer was suggested by one of Jesus' disciples who, on seeing him holding communion with God in prayer, asked him to teach them also to pray, as John the Baptist had similarly taught his disciples a certain form of prayer.据卢克教学祷告有人建议由一位耶稣的门徒的人，就看他持与上帝祈祷，请他去教导他们，也祈祷，因为施洗约翰一样教导他的弟子了某种形式的祷告。 Obviously, then, the latter was of a similar character.很明显，那么，后者是一个类似的性质。 From the Talmudic parallels (Tosef., Ber. iii. 7; Ber. 16b-17a, 29b; Yer. Ber. iv. 7d) it may be learned that it was customary for prominent masters to recite brief prayers of their own in addition to the regular prayers; and there is indeed a certain similarity noticeable between these prayers and that of Jesus.从talmudic平行线（ tosef. ，误码率。三，七日;误码率。 16B条- 17A条， 29 B款;也门里亚尔。误码率四。 7D条）可以得知这是个习惯，为突出主人朗诵简短的祈祷，他们本身在除要经常祈祷，并确实存在一定的相似性显着之间的这些祈祷，并表示，耶稣的。
As the following extracts from the Revised Version show, the prayer in Luke is much shorter than that in Matthew, from which it differs, too, in expression.作为摘录如下，从修订版本显示，祷告在路加远远短于马修，从哪些不同，也表达。 Possibly both were in circulation among the early Christians; the one in Matthew, however, is of a later origin, as is shown below:可能是双方在流通中的早期基督徒;之一，在马太福音，然而，是一个后来出身，作为显示如下：
| Matthew马修。 | Luke路加福音 |
|---|---|
| Our Father which art in heaven, Hallowed be thy name.我们的父亲，其中艺术在天上，神圣被你的名字。 | Father, Hallowed be thy name.父亲，神圣被你的名字。 |
| Thy Kingdom come.祢英国来。 Thy will be done, as in heaven so on earth.你会做的，因为在天堂等地。 | Thy Kingdom come.祢英国来。 |
| Give us this day our daily [Greek: apportioned or needful] bread.让我们在这一天我们的日常[希腊语：摊派或需要的]面包。 | Give us day by day our daily [apportioned] bread.让我们每天都在我们日常[分配]面包。 |
| And forgive us our debts, as we also have forgiven our debtors.和宽恕我们的债，如同行在天上。 | And forgive us our sins: for we ourselves also forgive every one that is indebted to us.和宽恕我们的罪过：为我们自己，也原谅每个人都表示，非常感激我们。 |
| And bring us not into temptation, but deliver us from the evil one.使我们不要变成诱惑，但救我们脱离罪恶之一。 [Addition in many manuscripts: For thine is the kingdom, and the power, and the glory, for ever. [此外，在许多手稿：为你的是英国和权力，荣耀，永远。 Amen.]阿门。 ] | And bring us not into temptation.使我们不要变成诱惑。 |
Original Form and Meaning.原来的形式和意义。
The invocation "Our Father" = "Abinu" or Abba (hence in Luke simply "Father") is one common in the Jewish liturgy (see Shemoneh 'Esreh, the fourth, fifth, and sixth benedictions, and comp. especially in the New-Year's ritual the prayer "Our Father, our King! Disclose the glory of Thy Kingdom unto us speedily").援引"我们的父亲" = " abinu "或雅伯金曲（因此在路加简单的"父亲" ）是一个共同的，在犹太礼拜仪式（见shemoneh ' esreh ，第四，五，六届benedictions ，可比，尤其是在新的-今年奇摩祭祀祷告： "我们的父亲，我们的国王！披露的荣耀，你的英国讲给我们迅速地" ） 。 More frequent in Hasidæan circles was the invocation "Our Father who art in heaven" (Ber. v. 1; Yoma viii. 9; Soṭah ix, 15; Abot v. 20; Tosef., Demai, ii. 9; and elsewhere: "Yehi raẓon mi-lifne abinu she-bashamayim," and often in the liturgy).更频密hasidæan界是援引"我们的父亲，他们在艺术的天堂" （ ber.诉1 ; yoma八，九日; soṭah第九， 15人; abot诉20名; tosef ， demai ，二，九;和其他地方： " yehi raẓon米lifne abinu社bashamayim " ，而且往往在礼仪中） 。 A comparison with the Ḳaddish ("May His great name be hallowed in the world which He created, according to His will, and may He establish His Kingdom . . . speedily and at a near time"; see Baer, "'Abodat Yisrael," p. 129, note), with the Sabbath "Ḳedushshah" ("Mayest Thou be magnified and hallowed in the midst of Jerusalem . . . so that our eyes may behold Thy Kingdom"), and with the "'Al ha-Kol" (Massek. Soferim xiv. 12, and prayer-book: "Magnified and hallowed . . . be the name of the supreme King of Kings in the worlds which He created, this world and the world to come, in accordance with His will . . . and may we see Him eye to eye when He returneth to His habitation") shows that the three sentences, "Hallowed be Thy name," "Thy Kingdom come," and "Thy will be done on earth as in heaven," originally expressed one idea only-the petition that the Messianic kingdom might appear speedily, yet always subject to God's will.比较同ḳaddish （ "可能他的伟大的名字被神圣的，在世界上他所创造的，根据他的意愿，并愿他建立他的王国… … 。迅速在附近的时候" ，见Baer的， " ' abodat的选票， "第129页，注） ，与安息日" ḳedushshah " （下称" mayestあ被放大和神圣在一片耶路撒冷… … 。使我们的眼睛可以看你的王国" ） ，并与"基地夏" Kol " （ massek. soferim十四， 12 ，并祈祷书说： "放大和神圣… … 。加以名义最高人民法院王中之王在世界的，他创造的，这个世界和未来世界，按照他的意愿… … 。和可能，我们看到他的看法时，他returneth他同居" ）显示，三句话， "神圣被你的名字" ， "你的王国来" ， "你会做对地球本身在天上， " ，本来是表达一种想法，只有-请愿书说，救世主英国可能会出现迅速的，但一直受到上帝的意愿。 The hallowing of God's name in the world forms part of the ushering in of His kingdom (Ezek. xxxviii. 23), while the words "Thy will be done" refer to the time of the coming, signifying that none but God Himself knows the time of His "divine pleasure" ("raẓon"; Isa. lxi. 2; Ps. lxix. 14; Luke ii. 14).该hallowing上帝的名义，在世界的一部分，迎来了他的王国（ ezek.三十八， 23 ） ，而改为"你会做" ，指的时候，未来，以表扬他们没有，但上帝知道当时他的"神乐" （下称" raẓon " ;伊萨。 LXI的2款;聚苯乙烯。 lxix 14 ;路加福音二14 ） 。 The problem for the followers of Jesus was to find an adequate form for this very petition, since they could not, like the disciples of John and the rest of the Essenes, pray "May Thy Kingdom come speedily" in view of the fact that for them the Messiah had appeared in the person of Jesus.这个问题，为追随者的耶稣，是要找出一个适当形式，为这一非常请愿书，因为他们不可能像使徒约翰和其余的essenes祈祷， "可你来英国迅速"的事实来看，为他们弥赛亚出现在人的耶稣。 The form reported to have been recommended by Jesus is rather vague and indefinite: "Thy Kingdom come"; and the New Testament exegetes explain it as referring to the second coming of the Messiah, the time of the perfection of the kingdom of God (comp. Luke xxii. 18).形式报告说，已经推荐耶稣是相当模糊不定说： "你来英国的" ，以及新约全书exegetes解释，它是指第二次来弥赛亚的时候，完善的神的国度（可比。路加福音二十二， 18 ） 。 In the course of time the interpretation of the sentence "Thy will be done" was broadened in the sense of the submitting of everything to God's will, in the manner of the prayer of R. Eliezer (1st cent.): "Do Thy will in heaven above and give rest of spirit to those that fear Thee on earth, and do what is good in Thine eyes. Blessed be Thou who hearest prayer!"在这个过程中的时间诠释了一句： "你会做" ，扩大了，在意义上的提交的一切，以神的意志为转移，在方式祷告群埃利泽（第1次。 ）说： "这样做你会在天上，并给予休息的精神，给那些害怕你在地球上，做什么是好，在你的眼前。有福被你的人hearest祈祷" ！ (Tosef., Ber. iii. 7). （ tosef. ，误码率三。 7 ） 。
Relation to Messianic Expectation.有关弥赛亚的期望。
The rest of the prayer, also, stands in close relation to the Messianic expectation.其余的祈祷，同时，站在密切的关系，以救世主的期望。 Exactly as R. Eliezer(Mek.: "Eleazar of Modin") said: "He who created the day created also its provision; wherefore he who, while having sufficient food for the day, says: 'What shall I eat to-morrow?'正是由于传译埃利泽（ mek. ： "埃莱亚萨的modin " ）说： "他曾经创造一天，也创造了其规定;以致他的人，同时有足够的食物供一天，说： '我应怎样吃，以明天吗？ belongs to the men of little faith such as were the Israelites at the giving of the manna" (Mek., Beshallaḥ, Wayassa', ii.; Soṭah 48b), so Jesus said: "Take no thought for your life, what ye shall eat or . . . drink. . . . . O ye of little faith. . . . Seek ye first the Kingdom of God, . . . and all these things shall be added to you" (Matt. vi. 25-34; Luke xii. 22-31; comp. also Simeon b. Yoḥai, Mek. lc; Ber. 35b; Ḳid. iv. 14).属于男人的小信等人对以色列人在给予的甘露" （ mek. ， beshallaḥ ， wayassa ' ，二; soṭah 48b ） ，所以耶稣说： "不采取任何思想，你的生活，什么叶应吃… … 。喝… … 。 。啊，你们这小信的… … 。谋求叶首神的国度， … … 。以及所有这些东西应加入你的" 。 （六25-34 ;路加福音十二22-31 ;可比，而且西麦乙yoḥai ，人民圣战者组织。信用证;误码率。 35 B ; ḳid四。 14 ） 。 Faith being thus the prerequisite of those that wait for the Messianic time, it behooves them to pray, in the words of Solomon (Prov. xxx. 8, Hebr.; comp. Beẓah 16a), "Give us our apportioned bread" ("leḥem huḳḳi"), that is, the bread we need daily.信仰正因此，前提是那些等待救世主的时候，它behooves他们祈祷，用所罗门（ prov.三十。 8 ，黑布尔;可比。 beẓah 16A条） ， "给我们，我们摊派面包" （ " leḥem huḳḳi " ） ，也就是面包，我们需要每日。
Repentance being another prerequisite of redemption (Pirḳe R. El. xliii.; Targ. Yer. and Midr. Leḳah Ṭob to Deut. xxx. 2; Philo, "De Execrationibus," §§ 8-9), a prayer for forgiveness of sin is also required in this connection.悔过书被另一个先决条件的赎回（ pirḳe传译下午。四十三; targ 。也门里亚尔，并midr 。 leḳah ṭob以deut XXX计划。 2 ;斐洛， "德execrationibus ， " § § 8-9 ） ，祈求宽恕的单仲偕，还需要在这方面。 But on this point special stress was laid by the Jewish sages of old.不过，就这一点特别强调，奠定了由犹太圣人岁。 "Forgive thy neighbor the hurt that he hath done unto thee, so shall thy sins also be forgiven when thou prayest," says Ben Sira (Ecclus. [Sirach] xxviii. 2). "原谅你的邻居伤害，他蹈祢，所以应你的罪孽，也被原谅的时候，祈祷说： "本西拉（ ecclus. [西拉奇]二十八。 2 ） 。 "To whom is sin pardoned? To him who forgiveth injury" (Derek Ereẓ Zuṭa viii. 3; RH 17a; see also Jew. Encyc. iv. 590, sv Didascalia). "谁是罪过赦免？向他的人赦し伤害" （德里克ereẓ zuṭa八3个;铑17A条，还见犹太人。 encyc四。 590 ， sv didascalia ） 。
Accordingly Jesus said: "Whensoever ye stand praying, forgive, if ye have aught against any one; that your Father also which is in heaven may forgive you your trespasses" (Mark xi. 25, RV).因此耶稣说： " whensoever叶站在祈祷，请原谅，如果你们有听取任何反对任何一个，那你的父亲，也就是在天上可以原谅你你的过犯" （马克席。 25 ， RV ）的。 It was this precept which prompted the formula "And forgive us our sins ["ḥobot" = "debts"; the equivalent of "'awonot" = "sins"] as we also forgive those that have sinned ["ḥayyabim" = "those that are indebted"] against us."正是这种信条促使公式" ，并宽恕我们的罪过[ " ḥobot " = "债务" ;相当于" ' awonot " = "罪孽" ] ，因为我们也原谅那些有犯罪[ " ḥayyabim " = "有负债" ]对我们不利" 。
Directly connected with this is the prayer "And lead us not into temptation."直接关系，这是祈祷" ，并带领大家不要到诱惑" 。 This also is found in the Jewish morning prayer (Ber. 60b; comp. Rab: "Never should a man bring himself into temptation as David did, saying, 'Examine me, O Lord, and prove me' [Ps. xxvi. 2], and stumbled" [Sanh. 107a]).这也是在今天上午的犹太人祈祷（ ber. 60b ;可比。 Rab的说： "根本不该一名男子携带全身心地投入到诱惑，因为大卫那样，说： '看看我，主啊，并证明我' [聚苯乙烯。二十六。二日] ，并偶然" [ sanh 。 107a ] ） 。 And as sin is the work of Satan (James i. 15), there comes the final prayer, "But deliver us from the evil one [Satan]."正如单是工作的撒旦（詹姆斯一15 ） ，到了最后的祈祷" ，但救我们脱离罪恶的一个[撒旦] " 。 This, with variations, is the theme of many Hasidæan prayers (Ber. 10b-17a, 60b), "the evil one" being softened into "yeẓer ha-ra'" = "evil desire," and "evil companionship" or "evil accident"; so likewise "the evil one" in the Lord's Prayer was later on referred to things evil (see commentaries on the passage).对此，有变通的主题是许多hasidæan祈祷（ ber. 10 B条- 17A条， 60b ） ， "邪恶"被软化成" yeẓer公顷- RA的" = "恶念" ， "邪恶的同伴"或"邪恶意外" ，所以同样的"邪恶" ，在主祷文后，就转介给邪恶的事情（见评通过） 。 The doxology added in Matthew, following a number of manuscripts, is a portion of I Chron.该doxology补充说，在马太福音，以下的一些手稿，是一个部分的I慢性。 xxix.二十九。 11, and was the liturgical chant with which the Lord's Prayer was concluded in the Church; it occurs in the Jewish ritual also, the whole verse being chanted at the opening of the Ark of the Law. 11 ，而且是礼仪高唱与主祷文得出的结论是，在教会，它是发生在犹太教仪式也，整首诗被喊着在开幕式上的方舟的法律。
On closer analysis it becomes apparent that the closing verses, Matt.仔细分析，这显然闭幕小诗，马特。 vi.六。 14-15, refer solely to the prayer for forgiveness. 14-15 ，是指纯粹的祈祷宽恕。 Consequently the original passage was identical with Mark xi.因此，原定的机票是完全相同的马克席。 25; and the Lord's Prayer in its entirety is a later insertion in Matthew. 25和主祷文其全部是后来插入马修。 Possibly the whole was taken over from the "Didache" (viii. 2), which in its original Jewish form may have contained the prayer exactly as "the disciples of John" were wont to recite it.可能整个被接管，从" didache " （ viii. 2 ） ，是在其原来的犹太形式可能已包含了祈祷，正是由于"门徒约翰" won't的背诵它。
Kaufmann
Kohler考夫曼科勒
Jewish Encyclopedia, published between
1901-1906.犹太百科全书出版1901年至1906年之间。
Bibliography:
参考书目：
FH Chase, The Lord's Prayer in the
Early Church, in Texts and Studies, 3d ed., Cambridge, 1891; Charles Taylor,
Sayings of the Jewish Fathers, 1897, pp.跳频大通，主祷文，在早期教会，在文本和研究，三维版，剑桥，
1891年;查尔斯泰勒，熟语的犹太父亲， 1897年，页。 124-130; A. Harnack, Die Ursprüngliche
Gestalt des Vaterunser, in Sitzungsberichte der Königlichen Academie der
Wissenschaften, Berlin, 1904.K. 124-130 ;甲的Harnack
，模具ursprüngliche完形万vaterunser ，在sitzungsberichte明镜königlichen学术明镜wissenschaften
，柏林， 1904.k.
Name of the doxology recited, with congregational responses, at the close of the prayers in the synagogue; originally, and now frequently, recited after Scripture readings and religious discourses in schoolhouse or synagogue.姓名的doxology吟诵，与堂会的反应，在结束祈祷，在犹太教堂;原本，现在频繁，背诵经文后，读数和宗教话语中的学校或犹太教堂。 It is, with the exception of the last clause, composed in Aramaic.这是，除了最后一个分句组成，在阿拉姆语。 The following is the translation:以下是翻译：
"Magnified and sanctified [comp. Ezek. xxxviii. 23] be His Great Name in the world which He hath created according to His will. May He establish His Kingdom during your life and during your days, and during the life of the whole household of Israel, even speedily and in a near time! So say ye 'Amen.'" "放大和圣洁[可比。 ezek 。三十八， 23 ]被他的伟大的名字，在世界上哪祂所创造的，根据他的意愿，也许他建立他的王国在你的生活中，并在你的天，并在生活中的整个家庭以色列，甚至迅速在附近的时候！这么说，叶'阿门' " 。
Response: "Let His Great Name be blessed forever and unto all eternity!"回应说： "让他的伟大的名字祝福永远与祂永恒" ！
"Blessed, praised, and glorified, exalted, extolled, and honored, uplifted and lauded, be the name of the Holy One, blessed be He ! above all the blessings and hymns [benedictions and psalms], the praises and consolations [the prophetic words], which are uttered in the world. So say ye 'Amen.'" "有福了，称赞和歌颂，崇高，赞颂，并荣幸，抬升和赞扬，得到的名字圣地之一，被祝福他！上述所有祝福和圣诗[ benedictions和诗篇，歌颂和慰藉[预言换言之，这是讳莫如深，在世界上，所以说，叶'阿门' " 。
"May the prayers and supplications of all Israel be accepted by their Father, who is in Heaven! So say ye 'Amen.'" "愿祈祷和supplications所有以色列接受他们的父亲，他是在天堂！这么说，叶'阿门' " 。
Ḳaddish di-Rabanan: "Upon Israel, and the masters and their disciples, and the disciples of their disciples, and upon all those that occupy themselves with the Torah, whether in this place or in any other place, come peace and favor, and grace and mercy, and a long life and ample sustenance, and redemption, from their Father, in Heaven. So say ye 'Amen.'" ḳaddish迪rabanan ： "当以色列和美国名人赛和自己的弟子，弟子自己的弟子，并呼吁所有那些占据自己的律法，无论是在这个地方还是在任何其他地方来的和平和青睐，并恩典和怜悯，和长久的生命和充足的食粮，以及赎回，从他们的父亲，在天上，所以说，叶'阿门' " 。
"May there be abundant peace from Heaven and life [the Portuguese liturgy inserts: "and plenty, salvation and consolation, redemption and healing, forgiveness and pardon, freedom and safety"] for us and all Israel! So say ye 'Amen!'" "可能有丰富的和平，从天上和生活[葡萄牙语礼仪中插入： "富足，救亡和慰藉，赎回及愈合，宽恕和原谅，自由和安全" ] ，为我们所有的以色列！这么说，叶'阿门！ "
Response: "He who maketh peace in His Heights, may He make peace for us and all Israel! So say ye 'Amen!'"回应： "他こそは和平在他的高峰，可他作出的和平，为我们所有的以色列！这么说，叶'阿门！ ' "
In place of the first paragraph, the Ḳaddish recited after burial has the following:在地方的第一段， ḳaddish背诵后，埋葬有以下几点：
"Magnified and sanctified be His Great Name in the world that is to be created anew when He will revive the dead and raise them up into life eternal, and when He will rebuild the city of Jerusalem and establish His Temple in the midst thereof, and uproot all false worship from the earth, and restore the worship of the true God. May the Holy One, blessed be He! reign in His sovereignty and glory during your life and in your days, and in the days of the whole household of Israel, speedily and at a near time. So say ye 'Amen!'" "放大和圣洁是他的伟大的名字，在世界上，那就是创造新的时候，他将重振死亡和提高起来永恒的生命，而当他将重建耶路撒冷城和树立自己的庙宇在一片时，并铲除一切虚假崇拜从地球，并恢复被崇拜的真神，可圣地之一，被祝福他！统治，在他的主权和荣誉，在你的生活中，并在你的天，并在以后的日子了整个家庭的以色列，迅速在附近的时候，所以说，叶'阿门！ ' "
Origin.原产地。
The Ḳaddish has a remarkable history.该ḳaddish有一个了不起的历史。 Originally, it had no relation whatsoever to the prayers, and still less to the dead.本来，这已经没有任何关系，以祈祷，而现在仍是少死人。 It was the doxology recited by the teacher or preacher at the close of his discourse, when he was expected to dismiss the assembly with an allusion to the Messianic hope, derived especially from the Prophets and the Psalms.这是doxology吟诵，由老师或布道者结束时，他的话语时，他曾预计罢免大会的一个典故，以救世主的希望，衍生特别是从先知和诗篇。 Therefore Ezek.因此ezek 。 xxxviii.三十八。 23 is employed; and as the last redemption of Israel was, like the first, brought in connection with the Holy Name (see Pes. 50a; Pesiḳ. 92a; Ex. iii. 15), the emphasis was put upon the congregational response, "May His Great Name be praised for all eternity!" 23 ，是受雇于以及作为最后的救赎以色列是，像第一，但也带来涉嫌与神圣的名字（见狗。 50条A ; pesiḳ 。 92a ;特惠三。 15 ） ，重点是经堂的回应， "可他的名字被称赞为所有永恒" ！ (see Sifre, Deut. 306). （见sifre ， deut 306 ） 。 So great was the value attached to this response that the Talmud (Soṭah 49a) declares: "Since the destruction of the Temple the world has been sustained by the Ḳedushshah of the liturgy and the 'yehe shemeh rabba' [the Ḳaddish response] of the haggadic discourse."如此之大的是附加价值，这个回应时表示，犹太法典（ soṭah 49A条）宣称： "由于破坏了该庙世界一直持续由ḳedushshah的礼仪和'叶赫shemeh rabba ' [ ḳaddish反应]部分haggadic话语" 。 "Joining loudly and in unison in the congregational response 'yehe shemeh rabba' has the power of influencing the heavenly decree in one's favor, or of obtaining for one forgiveness," assert R. Joshua b. "加入大声疾呼，步调一致，在堂会回应'叶赫shemeh rabba '有权力的影响天朝法令，在一个人的青睐，或获得1宽恕" ，断言传译约书亚乙 Levi and R. Johanan (Shab. 119b; comp. Midr. Mishle x. 10, xiv. 4).利维和R.约哈难（ shab. 119b ;可比。 midr 。 mishle十，十，第十四条第四款） 。 When Israel enters the synagogue or the schoolhouse and responds, "Let His Great Name be praised!"当以色列进入犹太教堂或学校和回应， "让他的伟大的名字被称赞" ！ the Holy One, blessed be He!圣地之一，被祝福他！ says: "Happy the king who is thus lauded in his house!"说： "快乐的国王是谁，因此赞誉他的房子" ！ (Ber. 3a). （ ber. 3A ）在。 The name "Ḳaddish" for the doxology occurs first in Masseket Soferim xvi.取名" ḳaddish "为doxology先发生在masseket soferim十六。 12, xix. 12 ，十九。 1, xxi. 1 ，二十一。 6; the Ḳaddish at funerals is mentioned ib.六; ḳaddish在葬礼上提到的是国际文凭。 xix.十九。 12: being addressed to the whole assembly, it was spoken in the Babylonian vernacular (see Tos. Ber. 3a). 12 ：正在给整个大会，这是发言的巴比伦白话（见调查主任。误码率。 3A ）在。 The two paragraphs preceding the last, which is a late addition, were originally simple formulas of dismissal by the preacher (comp. M. Ḳ. 21a).两段前最后一个，这是一个晚此外，原本简单的公式，辞退，由布道者（ comp.米ḳ 。 21A条） 。 The "Ḳaddish of the students" still shows its original connection with the schoolhouse, and is a prayer for the scholars; occasionally, therefore, special prayers were inserted for the "nasi" or the "resh galuta," or for distinguished scholars like Maimonides (see Ibn Verga, "Shebeṭ Yehudah," ed. Wiener; "Sefer Yuḥasin," ed. Filipowski, p. 219). " ḳaddish的学生"仍然显示其原涉嫌与校舍的，是一个祈祷，为学者;偶然，因此，特别祈祷插入的"纳斯" ，或者" resh galuta " ，或为杰出的学者愿意迈蒙尼德（见伊本维尔加， " shebeṭ yehudah ， "海关。维纳" ; sefer yuḥasin ， "海关。 filipowski ，第219页） 。
The Ḳaddish for the dead was originally recited at the close of the seven days' mourning, with the religious discourses and benedictions associated with it, but, according to Masseket Soferim xix.该ḳaddish为死者原本是背诵结束时， 7天哀悼，随着宗教的论述和benedictions与此相关，但据masseket soferim十九。 12, only at the death of a scholar; afterward, in order not to put others to shame, it was recited after every burial (Naḥmanides, "Torat ha-Adam," p. 50; see Mourning). 12 ，只在死亡的一个学者;事后，为了不把别人的耻辱，这是吟诵后，每个墓地（ naḥmanides ， " torat公顷-亚当" ，第50页;见丧） 。
In the course of time the power of redeeming the dead from the sufferings of Gehenna came to be ascribed, by some, to the recitation of the Ḳaddish.在这个过程中的时间的权力救赎死者从痛苦的地狱来得益于，一些人，到了背诵的ḳaddish 。
Redeeming Powers Ascribed to the Ḳaddish.挽救的权力归因于该ḳaddish 。
In "Otiyyot de-R. 'Aḳiba," a work of the geonic time, it is said, under the letter "zayin," that "at the time of the Messiah God shall sit in paradise and deliver a discourse on the new Torah before the assembly of the pious and the angelic hosts, and that at the close of the discourse Zerubbabel shall rise and recite the Ḳaddish with a voice reaching from one end of the world to the other; to which all mankind will respond 'Amen.'在" otiyyot德- R的。 aḳiba "工作的若尼克的时候，有人说，根据这封信， "航星" ，即"在那个时候的弥赛亚上帝应静坐在天堂和交付的话语，就新律法大会收到的虔诚和天使般的主持人，并表示，在结束的话语所罗巴伯须起立，并朗诵ḳaddish同一个声音深远，从另一端的世界向另一个;这是所有人类将回应'阿们。 All souls of Jews and Gentiles in Gehenna will respond with 'Amen,' so that God's mercy will be awakened and He will give the keys of Gehenna to Michael and Gabriel, the archangels, saying: 'Open the gates, that a righteous nation which observeth the faith may enter' [Isa. xxvi. 2, "shomer emumim" being explained as "one that sayeth 'Amen'"]. Then the 40,000 gates of Gehenna shall open, and all the redeemed of Gehenna, the wicked ones of Israel, and the righteous of the Gentiles shall be ushered into paradise."所有心灵的犹太人和外邦人在地狱会回应与'阿门' ，使上帝的怜悯，将被惊醒了，他将给予钥匙的地狱迈克尔和加布里埃尔，长，说： '打开门，一个正义的国家observeth信念，可进入' [伊萨。二十六。 2 ， " shomer emumim "被解释为"一说， sayeth '阿门' " ] ，然后40000盖茨的地狱应公开，并全部赎回的地狱，恶人者以色列和正义的外邦人应迎来了进入天堂" 。 The following legend is later: Akiba met a spirit in the guise of a man carrying wood; the latter told Akiba that the wood was for the fire in Gehenna, in which he was burned daily in punishment for having maltreated the poor while tax-collector, and that he would be released from his awful torture if he had a son to recite the Bareku and the Ḳaddish before a worshiping assembly that would respond with the praise of God's name.以下传说是后来：秋叶遇到一位精神，在花样翻新的一名男子带材;后者告诉秋叶说，木材是火的地狱，他在其中被烧毁，每天都在处罚后，被虐待穷人，而税务收藏家，并说，他将释放出他的可怕的酷刑，如果他有一子朗诵bareku和ḳaddish前崇拜大会，会回应与赞美上帝的名字。 On learning that the manhad utterly neglected his son, Akiba cared for and educated the youth, so that one day he stood in the assembly and recited the Bareku and the Ḳaddish and released his father from Gehenna (Masseket Kallah, ed. Coronel, pp. 4b, 19b; Isaac of Vienna, "Or Zarua'," ed. Jitomir, ii. 11; Tanna debe Eliyahu Zuṭa xvii., where "R. Johanan b. Zakkai" occurs instead of "R. Akiba"; "Menorat ha-Ma'or," i. 1, 1, 1; Manasseh ben Israel, "Nishmat Ḥayyim," ii. 27; Baḥya ben Asher, commentary on Shofeṭim, at end; comp. Testament of Abraham, A. xiv.).当了解到这个manhad完全忽略了他的儿子，秋叶照顾和教育好青年，所以，有一天，他站在大会和背诵bareku和ḳaddish ，并发表了他的父亲从地狱（ masseket kallah ，教育署。 coronel页。 4B条， 19B条;艾萨克的维也纳" ，或者zarua ' ， "海关。 jitomir ，二， 11人; tanna debe eliyahu zuṭa十七，在那里， "传译约哈难乙zakkai "发生，而非"传译秋叶" ， " menorat公顷-马' ，或者是"一， 1 ， 1 ， 1 ; manasseh贲以色列， " nishmat ḥayyim ， "二，第27条; baḥya贲阿什尔，评shofeṭim ，在结束;可比。遗嘱亚伯拉罕，甲十四） 。
The idea that a son or grandson's piety may exert a redeeming influence in behalf of a departed father or grandfather is expressed also in Sanh.思想是儿子或孙子的孝道可能施加赎回的影响力，代表一个离开父亲或祖父是还表示，在sanh 。 104a; Gen. R. lxiii.; Tanna debe Eliyahu R. xvii.; Tanna debe Eliyahu Zuṭa xii.; see also "Sefer Ḥasidim," ed. 104 A条;将军传译lxiii ; tanna debe eliyahu传译十七; tanna debe eliyahu zuṭa十二;又见" sefer ḥasidim ， "海关。 Wiztinetzki, No. 32. wiztinetzki ，第32号。 In order to redeem the soul of the parents from the torture of Gehenna which is supposed to last twelve months ('Eduy. ii. 10; RH 17a), the Ḳaddish was formerly recited by the son during the whole year (Kol Bo cxiv.).为了赎回灵魂的父母从酷刑的地狱，这是去年12个月内（ ' eduy二。 10 ;铑17A条） ， ḳaddish前身是吟诵，由儿子，在整个一年（ " Kol公报cxiv 。 ） 。 Later, this period was reduced to eleven months, as it was considered unworthy of the son to entertain such views of the demerit of his parents (Shulḥan 'Aruk, Yoreh De'ah, 376, 4, Isserles' gloss; see Jahrzeit).后来，这一期限被缩短至11个月，因为它被认为是不值得的儿子受理此类观点的记过处分，他的父母（ shulḥan ' aruk ， yoreh de'ah ， 376 ， 4 ，伊塞莱斯'光泽;见jahrzeit ） 。 The Ḳaddish is recited also on the Jahrzeit.该ḳaddish是吟诵，也对jahrzeit 。 The custom of the mourners reciting the Ḳaddish in unison is approved by Jacob Emden, in his "Siddur," and that they should recite it together with the reader is recommended by Ẓebi Hirsch Ḥayot, in "Minḥat Ḳena'ot," vii.定制的哀悼者背诵ḳaddish步调一致批准雅各布emden ，在他的" siddur " ，并认为他们应该背诵它连同读者推荐ẓebi赫希ḥayot ，在" minḥat ḳena'ot ， "七。 1. 1 。 That the daughter, where there is no son, may recite the Ḳaddish was decided by a contemporary of Jair Ḥayyim Bacharach, though it was not approved by the latter (Responsa, No. 123; "Leḥem ha-Panim," p. 376).说，女儿，那里是没有儿子，可朗诵ḳaddish的决定是由一个当代的jair ḥayyim bacharach ，但不获批准，由后者（ responsa ，名列第123位; " leḥem夏panim " ，页376 ） 。 A stranger, also, may recite the Ḳaddish for the benefit of the dead (Joseph Caro, in "Bet Yosef" to Yoreh De'ah, lc).一个陌生人，也可能朗诵ḳaddish为造福死亡（约瑟夫卡罗，在"打赌优素福" ，以yoreh de'ah ，立法会） 。 For the custom in Reform congregations see Reform.对于习惯在改革教友看到改革。
Bibliography: M. Brück, Pharisäische Volkssitten und Ritualien, 1840, pp.参考书目：米brück ， pharisäische volkssitten und ritualien ， 1840年，页。 94-101; Hamburger, RBT ii.; Landshuth, Seder Biḳḳur Ḥolim, 1853, pp. 94-101 ;汉堡包，随机呼气测试二; landshuth ， seder biḳḳur ḥolim ， 1853年，页。 lix.-lxvi.; Zunz, GV 1892, p. lix. - lxvi ;聪茨，货车1892页 387.AK 387.ak
-Ritual Use: -祭祀用途：
There are five forms of the Ḳaddish: (1) Ḳaddish di-Rabanan (Scholar's Ḳaddish); (2) Ḳaddish Yaḥid (Individual, or Private, Ḳaddish); (3) Ḳaddish de-Ẓibbur (Congregational Ḳaddish; this form of the Ḳaddish has two divisions-the Ḥaẓi Ḳaddish [Semi-Ḳaddish] and the Ḳaddish Shalem [Full Ḳaddish]); (4) the Burial Ḳaddish (the Mourner's First Ḳaddish); (5) Ḳaddish Yatom (Orphan's Ḳaddish), or Ḳaddish Abelim (Mourner's Ḳaddish).有五种形式的ḳaddish ： （ 1 ） ḳaddish迪rabanan （学者的ḳaddish ） ; （ 2 ） ḳaddish yaḥid （个人或私人的， ḳaddish ） ; （ 3 ） ḳaddish德ẓibbur （堂ḳaddish ;这种形式的ḳaddish有两个师-ḥ aẓiḳ addish[半ḳ addish]和ḳ addishs halem[全文ḳ addish] ） ; （ 4 ）土葬ḳ addish（ m ourner的第一ḳ addish） ; （ 5 ） ḳ addish亚托姆（孤儿的ḳ addish） ，或ḳ addisha belim（ m ourner的ḳaddish ） 。
Forms of Ḳaddish and Their Use.形式ḳaddish和使用。
1. 1 。
The Scholar's Ḳaddish is recited upon the completion of a division of the Mishnah or of a masseket of the Talmud, or of a lecture by the rabbi or maggid.这位学者的ḳaddish是背诵完成后，一个师的mishnah或一个masseket的犹太法典，或演讲，由法师或maggid 。 The students of the various yeshibot, or private scholars, are frequently called upon to recite a chapter of the Mishnah, after which, as a rule, the baraita of R. Hananiah b.学生的各种yeshibot ，或私人学者，是经常被要求背诵的一章的mishnah ，之后，作为一项规则， baraita群哈拿尼雅乙 'Akashya (end of Makkot) is read, followed by Ḳaddish di-Rabanan, for the repose of the souls of the dead. ' akashya （年底makkot ） ，是阅读，其次是ḳaddish迪rabanan ，为repose的亡灵的死者。
2. 2 。
The Ḳaddish Yaḥid usually preceded a supplication for the satisfaction of worldly needs.该ḳaddish yaḥid一般在此之前一supplication用于清偿世俗化的需要。 The beginning of the so-called "Lord's Prayer" is an example of the formula used in early times, and resembles that contained in Tanna debe Eliyahu Rabbah (eg, in ch. v. and xiv.).开始了所谓的"主祷文" ，便是这个公式用在早期时代，并极为相似载tanna debe eliyahu rabbah （例如，在CH诉和第十四条） 。 The Ḳaddish Yaḥid was also a response to the Ḳaddish recited by the synagogal reader.该ḳaddish yaḥid也是为了回应ḳaddish吟诵由synagogal读者。 The prayer-book of Amram Gaon of the ninth century contains various forms (pp. 3, 10, 12, 13, 14, and 18, ed. Warsaw, 1865).祷告图书的阿姆拉姆gaon的第九世纪含有各种形式（第3 ，第10 ， 12 ，第13 ，第14和第18版。华沙， 1865年） 。 The response of the congregation has since been curtailed to "Yehe Shemeh Rabbah."响应众以来便一直在缩减，以"叶赫shemeh rabbah " 。
3. 3 。
The Ḳaddish de-Ẓibbur is recited by the ḥazzan at public prayer.该ḳaddish德ẓibbur是背诵由ḥazzan在公众祷告。 This Ḳaddish consists of Ḥaẓi Ḳaddish and Ḳaddish Shalem.这ḳaddish构成ḥaẓi ḳaddish和ḳaddish shalem 。 The Ḥaẓi Ḳaddish, up to "Titḳabbal," is said by the ḥazzan: (1) before "Bareku"; (2) after the morning "Taḥanun" (prostration); (3) after the "Ashre" of the "Minḥah" (afternoon prayer); (4) before "Wehu Raḥum"; (5) before the "'Amidah" (standing prayer), in the evening; (6) before "Wi-Yehi No'am," on Saturday night; (7) before the "Musaf" prayer; (8) after reading the Torah.该ḥaẓi ḳaddish ，直至" titḳabbal " ，是说，由ḥazzan ： （ 1 ）在" bareku " ; （ 2 ）后，今天上午" taḥanun " （虚脱） ; （ 3 ）后， " ashre "的" minḥah " （下午祷告） ; （ 4 ） ，然后" wehu raḥum " ; （ 5 ）之前， " ' amidah "常务委员会（祈祷） ，在傍晚（ 6 ） ，在"无线yehi no'am ， "周六夜; （ 7 ） "前musaf "祈祷; （八）读罢律法。 The Ḳaddish Shalem is recited: (1) after "U-ba le-Ẓiyyon," at morning prayer; (2) after the "'Amidah" of "Minḥah"; (3) after the "'Amidah" for the evening; (4) before "Weyitten Leka," on Saturday night; (5) after the "Musaf" prayer.该ḳaddish shalem是吟诵道： （ 1 ）在" U型广管局乐ẓiyyon " ，在今天上午的祈祷; （ 2 ）后， " ' amidah "的" minḥah " ; （ 3 ）后， " ' amidah "黄昏后; （ 4 ）在" weyitten leka ， "周六夜， （ 5 ）后， " musaf "祈祷。
4. 4 。
The Burial Ḳaddish, recited immediately after the burial, is quoted in Soferim xix.安葬ḳaddish ，背诵后，立即埋葬，是引述soferim十九。 (end). （全文完） According to Maimonides this is the Rabanan Ḳaddish, and should be recited after study; this is the present practise of the Orient; but Western custom has reserved it for burials, at which the assembly joins in the recitation of the mourners up to the word "beḥayyekon" (Baer, "Seder 'Abodat Yisrael," p. 588).据迈蒙尼德这是rabanan ḳaddish ，并应吟诵，经研究，这是目前实行的东方，但西方的习俗已预留它为墓葬，在其中大会一道在背诵的哀悼者多达字" beḥayyekon " （ Baer的， " seder ' abodat选票" ，页588 ） 。
5. 5 。
The Ḳaddish Yatom, like the regular mourner's Ḳaddish, is the full Ḳaddish of the ḥazzan (with the exception of the "Titḳabbal" sentence), up to "Yehe Shelama."该ḳaddish亚托姆一样，经常mourner的ḳaddish ，是全面ḳaddish的ḥazzan （除了" titḳabbal "句） ，直至"叶赫shelama " 。 The Ḳaddish after the "'Alenu" is usually recited by the orphan.该ḳaddish后， " ' alenu "通常是背诵所孤儿。 The Ḳaddish Yatom is said also after "Piṭṭum ha-Ḳeṭoret," "An'im Zemirot," the Daily Psalm, and "Bame Madliḳin" (on Friday night).该ḳaddish亚托姆说，也经过" piṭṭum夏ḳeṭoret " ， " an'im zemirot ， "每日诗篇， "巴梅madliḳin " （上周五晚） 。
Rules of Precedence.规则的先例。
Concerning the precedence of the various classes of mourners as regards the right of saying Ḳaddish, there is a difference of opinion.关于排名的社会各阶层的悼念至于正确的说法ḳaddish ，有不同的看法。 The Ashkenazic custom gives the following order: (1) Jahrzeit; (2) the first seven days of mourning; (3) the first thirty days of mourning; (4) the first year, or rather eleven months, of mourning less one day.该ashkenazic习俗作出以下命令： （ 1 ） jahrzeit ; （ 2 ）第一个7天的哀悼; （ 3 ）第一三十天的哀悼; （ 4 ）的第一年，或者更确切地说， 11个月，莫宁少一天。 The Jahrzeit mourner has the precedence over all for one Ḳaddish.该jahrzeit mourner已是高于一切，为一ḳaddish 。 If several Jahrzeit mourners are represented, the Ḳaddishim are divided among them to the exclusion of others.如果几个jahrzeit哀悼者代表， ḳaddishim划分，其中以排斥其他的。 If there are more Jahrzeit mourners than there are Ḳaddishim in the service, lots are drawn.如果有更多jahrzeit哀悼者比有ḳaddishim在服务，抽签得出。 After each of the Jahrzeit mourners has recited one Ḳaddish the rest go to the seven-day mourners.以后的每一项jahrzeit悼念献技之一ḳaddish该休息去了为期7天的哀悼。 If there are no seven-day mourners, the thirty-day mourners recite them.如果没有进行为期7天的哀悼者， 30天哀悼背诵。 The first-year mourner, in the absence of other mourners, recites one Ḳaddish after the Daily Psalm, and the Jahrzeit mourners all the rest.第一年mourner ，在没有其他悼念，朗诵一ḳaddish后每日诗篇，并jahrzeit悼念其余所有。 A minor who is an orphan takes precedence over an older person.未成年人，孤儿，要高于年长的人。 A resident or a Jahrzeit mourner has the preference over a newcomer, unless the latter be a seven-day mourner, when their rights are equal.一名居民或jahrzeit mourner有偏好超过一个新人，除非后者是一个为期7天的mourner ，当他们的权利都是平等的。 Mourners whose rights of precedence are equal decide among themselves by drawing lots.The Sephardic minhag, however, allows the mourners to recite the Ḳaddish jointly, but they are so distributed in the synagogue that the congregation may distinguish their voices at various points and respond "Amen."哀悼者，其权利优先于都是平等的决定，在它们之间是借助lots.the sephardic minhag然而，让哀悼者，以朗诵ḳaddish共同的，但他们愿意这样做主要分布在犹太教堂说，众可区分它们的声音在各个点和回应"阿门" 。 This custom is gradually being accepted by the Ashkenazic synagogues.这一习俗正逐渐被接受，由ashkenazic犹太教堂。 In Seder R. Amram Gaon (p. 4) an explanation is given of the custom of bowing five times during the recital of Ḳaddish-at the words (1) "yitgadal," (2) "ba-agala," (3) "yitbarak," (4) "shemeh," (5) "'oseh shalom": the five inclinations correspond with the five names of God mentioned in Mal.在seder传译阿姆拉姆gaon （第4页）的一个解释是，由于这项习俗屈从5倍，在演奏的ḳaddish -在字（ 1 ） " yitgadal ， " （ 2 ） "拔阿加拉" （ 3 ） " yitbarak ， " （ 4 ） " shemeh ， " （ 5 ） " ' oseh沙洛姆" ：五年倾向符合五个名字，上帝提到的仲裁法。 i.一。 11. 11 。 The seven synonyms of praise-"blessed," "praised," "glorified," "exalted," "extolled," "honored," and "uplifted" (the word "lauded" is omitted)-signify the seven heavens above.七个别名赞美- "有福" ， "赞扬" ， "歌颂" ， "开天辟地" ， "赞颂" ， "荣幸" ， "隆起" （用"称赞"是省略）示七个老天爷以上。 See Jahrzeit.见jahrzeit 。
Bibliography:
参考书目：
Baer, Seder 'Abodat Yisrael, p.
Baer的， seder ' abodat选票页 16, Rödelheim, 1868; Dembitz, Jewish
Services in the Synagogue and Home, pp. 16 ， rödelheim ，
1868年;登比茨，犹太服务在犹太教会堂和家里页。 105-111, Philadelphia, 1898;
105-111 ， 76人， 1898年;
Landshuth, Seder Biḳḳur Ḥolim, Introduction, § 31, and p. landshuth ， seder biḳḳur ḥolim ，导言，第31页 112, Berlin, 1867.AJDE 112 ，柏林， 1867.ajde
-Musical Rendering: -音乐渲染：
From the position of the Ḳaddish at the conclusion of each service, and more particularly from the employment of its shorter form, "Ḳaddish Le'ela," as marking off each section of the service, more importance came to be attached to the particular form of its intonation as the accompanying circumstances varied, than was due even to the nature of the doxology and the responses necessitating its public intonation.从位置的ḳaddish在总结每一项服务的，特别是从就业，其较短的形式， " ḳaddish le'ela ， "作为标记过每一节的服务，更重要的后来被附于特定形式其语调，因为陪同的情况各不相同，比，是因为即使到了大自然的doxology和反应，迫切需要对公共音调。 Following, too, the fundamental constructive principle of all synagogal chants, explained under Cantillation and Ḥazzanut, in consequence of which the same text varies alike in tonality and in melodic outline according to the importance of the occasion and to the esthetic expression associated with it, there have gradually shaped themselves in each of the traditional uses a number of tuneful renderings of the Ḳaddish which have become in themselves typical melodies of the day or of the service.之后，也根本建设性的原则，所有synagogal呼喊，解释下cantillation和ḥazzanut ，在后果的，即同一文本的不同，无论大小，调性和旋律纲要根据重要性的场合和审美表达与此相关，有已逐步形成了自己的每一项传统使用的一些tuneful透视图的ḳaddish已成为在自己典型的旋律在日间或该项服务。 As early as the fifteenth century such melodies were recognized; and the utmost importance was attached to their faithful reproduction at the point in the liturgy with which they had become traditionally associated (comp. MaHaRIL, ed. Sabbionetta, 43b, 49a, 61a, b, etc.).早在15世纪这样的旋律，被承认;极为重视他们的忠实再现，在这一点礼仪与它们已成为传统上（ comp. maharil ，教育署。 sabbionetta ，第43条B ， 49A条61A条，乙等） 。
Fixed Melodies.固定的旋律。
These were probably the settings of the Ḳaddish, at least in outline, which are now most widely accepted; but most of those settings which exhibit formal construction are more likely later introductions due to the influence of contemporary folk-songs (see Music, Synagogal).这些人可能是设置的ḳaddish ，至少在概要，但目前最被广泛接受，但大多数人的设置，其中展品正式施工更有可能后来引进的，由于受当代民俗歌曲（见音乐， synagogal ） 。 For, originally, the model vocal phrase which, when amplified and developed to the text of the particular 'Amidah (comp. Ḥazzanut) with which it was associated, formed the intonation to which that prayer was recited, reproduced itself also in the Ḳaddish which immediately preceded the prayer.为，原来，这个模式声乐这句话时，扩增并发展到今天的文字部分，尤其是' amidah （ comp. ḥazzanut ）与它有联系，形成了语调而祈祷是背诵，复制本身也应在其中ḳaddish紧接前祈祷。 Such, indeed, still are the intonations in the ordinary week-day services, in the Sabbath afternoon service, those at the close of the Psalms, etc., in the morning service, or those before the "Musaf" of Ṭal and Geshem or the Atonement Ne'ilah, in the Ashkenazic, as well as most of the intonations in the Sephardic use.例如，事实上，仍然是世界intonations在普通为期一周的日间照顾服务，在安息日下午的服务，这些在结束诗篇等，在上午的服务，或那些"前musaf " ṭal和geshem或赎罪ne'ilah ，在ashkenazic ，以及大部分的intonations在sephardic使用。
Other settings of this class continue the intonation of the passage immediately preceding the Ḳaddish, as that for Sabbath eve in the Sephardic use (comp. De Sola and Aguilar, "Ancient Melodies," No. 9, London, 1852), or those of the New-Year and Atonement evening service in the Ashkenazic use.其他设置的这门课继续音调的通过之前ḳaddish ，因为这为安息日前夕，在sephardic使用（ comp.德索拉和己立，是"古老的旋律" ，第9号，伦敦， 1852年） ，或者那些新的一年，并赎罪夜间服务，在ashkenazic使用。 Others, again, such as the powerful, if florid, recitative associated with the penitential "Musaf" (see music), have been developed from traditional material independently of the associated service.别人，让我们再等了强大的，如果华丽， recitative与penitential " musaf " （见音乐） ，已制定了从传统材料，独立处理各项相关服务。
Representative Themes.代表主题。
More formal in structure, and thus more nearly allied to melody according to modern conceptions, are the later, and more numerous, settings of the Ḳaddish which have been adapted from, or built on similar lines to, contemporary folk-songs.更正式的结构，从而更接近结盟的旋律按照现代观念，是后来，越来越多不胜数，设置的ḳaddish已被改编，或建立类似的诗句，现代民俗歌曲。 Several are far from solemn in character, as, for example, national or patriotic airs (the "Marseillaise" was employed for the Ḳaddish in Lorraine about 1830; and still more incongruous tunes have been used), or mere jingles like the festival evening melodies still utilized in England (comp. Mombach, "Sacred Musical Compositions," pp. 115, 117, London, 1881) or that often used in Germany after the Festival of the Reading of the Law (comp. Baer, "Ba'al Tefillah," No. 825, Göteborg, 1877; Frankfort, 1883).几个远远庄严性质，因为，举例来说，民族或爱国摆架子（ " marseillaise "受雇负责ḳaddish在洛林约1830年;还有更多的格格不入曲调已用过） ，或仅仅是广告歌曲，如节今晚旋律仍利用在英国（ comp. mombach ， "神圣的乐曲， "页115 ， 117 ，伦敦， 1881年） ，或经常使用后，德国电影节的读法（ comp. Baer的， " ba'al tefillah " 825号，哥德堡， 1877年;法兰克福， 1883年） 。 Others, enriched with characteristically Hebraic adornment, majestic or pathetic in themselves, have in turn become representative themes, like the prayer-motives of the ḥazzanut, typifying the sentiment prominent in the service or occasion with which they are associated.其他人，丰富的特点就是hebraic装饰品，雄伟壮观，或在可怜自己，也反过来成为代表性的主题，像祈祷-动机的ḥazzanut ，典型化的情绪突出，在服务场合或与它们有联系。 Such, for instance, are the obviously Spanish air known among Sephardim as "La Despidida," and sung as a farewell on the last day of each festival, and the beautiful melodies employed after the reading of the lesson from the Law among the northern Jews (see music).例如，举例来说，是很明显西班牙语空气已知其中sephardim为"香格里拉despidida " ，并高唱作为告别在最后一天的每一节，和美丽的旋律受聘后，读的教训，从法律之间的北部犹太人（见音乐） 。
A very curious and unesthetic custom formerly prevailed among the Ashkenazim of chanting the Ḳaddish, after the lessons on the rejoicing of the law, to a cento of phrases from melodies in use throughout the rest of the year, the version once employed in London (comp. Mombach, "Sacred Musical Compositions," p. 137) introducing fragments of no less than twelve such airs.一个很好奇和unesthetic定制前身之间普遍ashkenazim的呼喊了ḳaddish后，教训就值得庆幸的有关规定，向cento的词句从旋律，在整个使用在今年余下时间中，版本一旦受聘于伦敦（可比。 mombach ， "神圣的乐曲" ，第137页）引入片段不得少于12个这样的自傲。
The congregational responses were originally toneless, a mere loud acclaim.堂会响应原本三角钢琴的，只是大声喝彩。 To Sulzer is due the casting of them into the generally accepted shape.以苏尔寿，这是因为铸造他们成为人们普遍接受的形状。 Other composers also have presented suitable definite melodic phrases.其他作曲家也给他们适当的确切旋律短语。 The tendency is properly to model the responses upon the tuneful material of the particular Ḳaddish itself (comp. Baer, "Ba'al Tefillah," passim, and Cohen and Davis, "The Voice of Prayer and Praise," pp. xx. et seq., London, 1899).趋势是妥善模型反应后， tuneful材料的发展，特别是ḳaddish本身（ comp. Baer的， " ba'al tefillah ， "各处，与科恩和戴维斯， "的声音，祈祷和赞美， "第XX条。等以下各段，伦敦， 1899年） 。
Cyrus Adler,
Kaufmann Kohler, Judah David Eisenstein, Francis L.
Cohen居鲁士阿德勒，考夫曼科勒，犹大大卫艾森斯坦，弗兰西斯L科恩
Jewish Encyclopedia, published between
1901-1906.犹太百科全书出版1901年至1906年之间。
Bibliography:
参考书目：
Most collections of synagogal melodies
present some form of the Ḳaddish or responses for it; see particularly those
given in Baer, Ba'al
Tefillah.最珍藏的synagogal旋律，目前某种形式的ḳaddish或回复;见尤其是那些在Baer的， ba'al tefillah
。 Of especial
interest, in addition to those enumerated above, are: Consolo, Canti d'Israele,
Nos. 127, 302, Florence, 1892; as given in Sulzer, Shir Ẓiyyon, No. 128, Vienna,
1840; Naumbourg, Aggudat Shirim, No. 15, Paris, 1874; Baer, lc No. 1466 (both
Polish and German forms); Marksohn and Wolf, Synagogal-Melodien., Nos. 11, 13,
Leipsic, 1875; Naumbourg, lc No. 23; Pauer and Cohen, Traditional Hebrew
Melodies, No. 11, London, 1892; Braham and Nathan, Byron's Hebrew Melodies, No.
3, London, 1815; Naumann, History of Music, Eng.的特殊利益，除了那些上面列举的，它们是：
consolo ， canti -i sraele，第1 27， 3 02，佛罗伦萨， 1 892年，随着在苏尔寿， s hirẓ iyyon，第1
28号，维也纳， 1 840年; n aumbourg， a ggudats hirim ，第15号，巴黎， 1874年;
Baer的，立法会第1466号（波兰和德国表格） ; marksohn和狼， synagogal - melodien 。号， 11 ， 13 ，
leipsic ， 1875年; naumbourg ，立法会的23号; pauer与科恩，传统希伯莱旋律，第11号，伦敦，
1892年;布拉姆斯及弥敦道，拜伦的希伯莱旋律，第3号，伦敦， 1815年;瑙曼基金会，音乐史，英。 ed., p.版，页 82, London, 1886; Young Israel,
i. 82 ，伦敦， 1886年，年轻以色列，一。 243, ii. 243 ，二。