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是任何一種阿拉姆語翻譯，較多或較少的字面，部分舊約用在猶太教堂的巴勒斯坦和巴比倫王國。 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.當後，巴比倫囚禁在50-59世紀公元前，阿拉姆語取代希伯來語作為一般口語，它成為必要的解釋的意思讀，從經文。 Only a small portion of the many oral Targums that were produced survived.只有一小部分的許多口頭targums被製作倖存。 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.這其中既有原先朱迪亞targum稱之為targum昂克羅斯;三晚，不完整targums ，所謂耶路撒冷targums ，就pentateuch ;朱迪亞targum對先知;片段稍後另一意譯的先知; targums對詩篇，求職，諺語，五個那些所謂megillahs （所羅門之歌，羅思，悲嘆，埃絲特，傳道書） ，地方志，以及次經增補為埃絲特。
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A Version is a
translation of the holy Scriptures.一個版本是中文翻譯的聖經。 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.這個字是不是發現在聖經中，但是，由於頻繁的地方提到了在這方面的工作，以各種古代以及現代版本，它是恰當一些簡短的帳戶應獲得的最重要的。
These versions are important helps to
the right interpretation of the Word.這些版本都是重要的，有助於正確一詞的解釋。 (See Samaritan Pentateuch article,
below.) （見撒瑪利亞pentateuch文章，下文） 。
. 。
Targum is the distinctive designation of the Aramaic translations or paraphrases of the Old Testament. targum是鮮明指定的阿拉姆語翻譯或段是的舊約。 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.香港回歸後，由流亡的阿拉姆語逐步地贏得了向上提升，作為口語在慢慢腐爛，直至希伯來語，大概從上個世紀之前，基督教時代，希伯來語，是難以以上的語言學校和教堂等場所。 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.由於佔人口絕大多數的不再是熟悉的神聖語言，它已成為我們必須提供翻譯，為更好地了解該通道的聖經讀希伯來文，在禮儀服務。 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，為了滿足這一需要，它成了習慣，以增加該部分的聖經閱讀安息日一份解釋性口語翻譯-t argum。 At first this was probably done only for the more difficult passages, but as time went on, for the entire text.起初這可能只是為更艱難的通道，但隨著時間的推移，為整個文本。 The "Mishna" gives more elaborate instructions as to the way in which this translating should be done. " mishna "給出更詳盡的指示，至於以何種方式，這翻譯應該做的事。 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 ） ，當教訓加以朗讀，從"律法" ，只有一首詩是用來閱讀翻譯（ methurgeman ） 。 When the lesson was from the "Nebi'im" it was permitted to read three to him, unless each verse formed a special division.當啟示，是從" nebi'im "這是允許看三他說，除非每個韻文組成了一支特殊的記名表決。 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.指示還規定，其中部分是被朗讀，但沒有翻譯（參見例如"梅格" ，四， 10 ） ，並提出警告，由於對翻譯說，是不是要免費，姑息，寓言等。
Another regulation was that the Targum was not to be written down ("Jer. Meg.", IV, i = fol. 74d).另一項規例，就是targum沒有得到這樣寫了下來（下稱"哲。梅格" ，四，我=隨訪。條文" ） 。 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.這項禁令，不過，可能只是指口譯在猶太教堂，並沒有適用於私人用途或其僱傭的研究。 In any case, written Targums must have existed at an early date.在任何情況下，以書面targums必須已經存在於早日實現。 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，舉例來說，一個關於這本書的工作就是剛才在時代的加馬一（中的公元一世紀） ，這是他，不過，這也不是願意承認（ " sabb " ， 115a ;比照"交易條件。 sabb " ， 13日， 2 =頁128 ，教育署。楚克曼德爾） 。 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.如果馬特，二十七， 46歲，給人的阿拉姆語形式的PS ， 21 ， 2 ，最後話語的救世主後，在十字架上，這表明，即使在當時詩篇都是當前人民內部在阿拉姆語，而且ephes ，四，八，有更密切的聯繫與targum到PS ， lxvii ， 19 ，比起與馬索拉經文文本。 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.這些手稿，但是，只有國有民營沒有正式至於長時間了targums無權威和官方的重要性，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.這種權威地位是第一次獲得了其中巴比倫的猶太人，並通過其影響targums也更加高度評價了在巴勒斯坦，至少有兩個年紀稍長的。 In the form in which they exist at present no Targum that has been preserved goes back further than the fifth century.在以何種形式存在，目前並沒有任何targum已保存源遠流長，進一步比五世紀。 Various indication, however, show the great antiquity of the main contents of many Targums, their theology among other things.種種跡象顯示，但顯示出巨大的文物為主要內容的許多targums ，他們的神學等。 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.由於早在公元三世紀的文本，舉例來說，該targum就pentateuch就被猶太教堂作為傳統定居於此可見， " mishna梅格" ，四，十， "哲。梅格" ，條文" ， "民政事務局。基德" ， 49 D條， "服務公約。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所有典型書籍除丹尼爾，以斯拉，並尼希米記;一些書籍的聖經有幾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.至於年齡和語言特徵，可分為三種類型： （ 1 ） targum的昂克羅斯和targum的喬納森; （ 2 ）耶路撒冷targums ; （ 3 ） targum就hagiographa 。
The form of language used in the Targums is called specifically "Targum dialect".語言形式的使用在targums是明確呼籲： " targum話" 。 It belongs to western Aramaic and more particularly to the Aramaic of Palestine.它屬於西方阿拉姆語和更多的特別是向阿拉姆語的巴勒斯坦人。 Its home in to be sought in Judea, the ancient seat of the learning of the scribes.其家中，要尋求在朱迪亞，古所在地的學習情況，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.我們要特別注意這targumic語言並不代表發言阿拉姆語，但結果是該勞動力的學者。 Consequently the point under discussion turns on a literary Aramaic originally formed in Judea.因此這一點正在討論輪流對文學的阿拉米文原在朱迪亞。 This is particularly true of the two earlier Targums; the later ones show generally an artificially mixed type of language.這一點尤為如此，先前的兩個targums ;後來者顯示，一般人為混合型的語言。 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.傳統指向的文本是毫無價值和誤導：有更明確的依據，是第一所提供的手稿由華南地阿拉伯，其中指出，為元音放在高於線。 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.在阿拉伯舊synagogal習俗背誦targum在宗教事務已被保留，並因此更關心的感覺，在發音。 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.但必須承認，但是，這不能被視為直接讀音巴勒斯坦發音的話，可能異軍突起，從正規治療的targum的昂克羅斯習慣之一巴比倫學者。 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.至於翻譯法都targums在共同的努力，盡可能避免anthropomorphisms和anthropopathic條款，以及其他一些明顯有損尊嚴的表達有關，而且是敘述性的上帝。 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.該targums印製，在猶太教和多國的聖經，雖然兩間並不總是含有相同targums或同等數量的。 See below for particulars as to individual editions.看看下面的詳情，以個人版本。
I. THE TARGUM OF ONKELOS一， targum的昂克羅斯
The official Targum to the Pentateuch is designated by the name of Onkelos.官方targum向pentateuch是指定的名稱昂克羅斯。 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).在巴比倫猶太法典，並在tosephta ，昂克羅斯是寫了proselyte誰是作為一個當代的老加馬（ "奧波達皿" ， 11A條;比照"服務公約。 sabb " ， 8 =第119頁，教育署。楚克曼德爾） 。 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'".該勞動力的昂克羅斯被稱為"梅格" ，第3 A ，在以下的話： " Rab的jeremiya ，根據其他人Rab的hiya酒吧雅伯金曲說： '根據該聲明的Rab的埃利澤和Rab的josua ，昂克羅斯該proselyte說，也就是已口頭形成時， 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特區shalon （四859 ） ，是第一人，同時這段話，以此為基礎，被稱為pentateuch - targum該targum的昂克羅斯。 This he did in an opinion concerning the Targum which he evidently had before him at the time in a written copy.這和他本人在一項民意關於targum他顯然曾經在他面前，在當時在一份書面副本。 The designation that thus arose became customary through its acceptance by Rashi and others.指定指出，以致出現成了習慣通過接受由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.這是顯而易見的，然而，在通過提到（ "梅格" ， 3A ）在已經混亂的名字雕，翻譯聖經，為老年人平行通道的巴勒斯坦猶太法典（ "梅格" 。 ，我， 11 =隨訪。 71 C ）表示，同樣的雕和他的希臘文翻譯聖經。 Compare also Midrash, Tanchuma, Mishpatim, 91, 92 (ed. Mantua, 1863, fol. 36b).比較也midrash ， tanchuma ， mishpatim中，有91個，有92個（編曼圖瓦， 1863年，隨訪。 36B條） 。 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.因此看來，在巴比倫王國舊的，正確的知識是希臘語翻譯的proselyte雕被錯誤地轉移到無名氏阿拉姆語翻譯，因此昂克羅斯（而不是akylas ）是一個腐敗形式或一個省的改性雕。 xxxxx always (five times) for xxxxx.--> It is not necessary to discuss here earlier views concerning this point. xxxxx總是（ 5次）為xxxxx .-- > ，這是沒有必要在此討論先前的看法，這點。 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.).努力證明存在一個昂克羅斯鮮明來自Aquila仍取得弗里德曼（下稱"昂克羅斯和雕" ， " jahresber 。明鏡israelit. - theol 。 lehranstalt在維也納" ， 1896年） ，但引用的證據是不能令人信服的（ cf 。 blau在"猶太人每季檢討時， "九， 1897年，第727 sqq ） 。
Thus it is not known who wrote the Targum named after Onkelos.因此，目前還不知道是誰寫targum命名昂克羅斯。 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.在任何情況下， targum ，至少有更大的一部分，是舊的，這一事實表明，由他們涉嫌與Rab的埃利澤和Rab的josua ，屬於可能向第二，也可能是第一世紀，我們的時代。 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".它出現時，作為成語表明，在朱迪亞，但它收到的正式認可，首先從巴比倫猶太教士，因此所謂由他們"我們targum " ，或者是引用與公式" ，因為我們翻譯" 。 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 ）在談及此事說，這是不容許的，以取代它在服務的猶太教堂，由其他任何翻譯的pentateuch 。 The high reputation of this authorized translation is shown by the fact that it has a Masorah of its own.高的聲譽，這授權翻譯呈現出來，其實它有一個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.而訂立的書面形式，從而最終解決了文本一樣，不應該被分配到一個日期前5世紀。 The language is, in general, an artificial form of speech closely connected with the Biblical Aramaic.語文是，在一般情況，人工形式的講話，緊密相連，與聖經的阿拉姆語。 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.這大概也是沒有口語阿拉姆語作為一種方言，是由猶太人民，而且副本所作的學者對hebraic原件，其中targum索賠，讓最忠實再現。 In doing this the Aramaic language is treated similarly to the Greek in the translation of Aquila, consequently the many Hebraic idioms.在這樣做的阿拉姆語是同樣的待遇向希臘在翻譯雕，因此許多hebraic成語。 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].有沒有積極的證據（ dalman ， " gramm " ， 13 ）一個敗壞風氣的影響，巴比倫方言noldeke舉行[ " semit 。 sprachen " （ 1887年） ， 32 （第二版， 1899年） ， 38 ] 。
As regards the character of the translation it is, taken altogether, fairly literal.至於性格的翻譯是，完全採取公開，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.擬人，並anthropopathic表情避免迴旋表情或其他方式;模糊不清希伯來語的話，往往採取轉變成文本;適當的名字頻頻解釋，因為在示拿-巴比倫， ishmaelites阿拉伯人;形象化的表達分別以相應的直譯。 Haggadic interpretation is only used at times, for instance in prophetic passages, as Gen., xlix; Num., xxiv; Deut., xxxii. haggadic的解釋是，只是用了有些時候，比如在先知性通道，為將軍， xlix ; num個， 24條; 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).這targum首次印在博洛尼亞（ 1482 ） ，連同在希伯來文的聖經和評注的rashi ;後來，在猶太教的聖經，邦貝里和布克斯托夫，並與拉丁語翻譯在complutensian多國（ 1517 ） ，以及polyglots的安特衛普（ 1569 ） ，巴黎（ 1645 ）和倫敦（ 1657 ） 。 Among separate editions of the Targum special mention should be made of that printed in 1557 at Sabbioneta.其中單獨版本的targum應當特別提到了印在1557年在sabbioneta 。 More modern editions are: Berliner, "Targum Onkelos" (2 vols., Berlin, 1884), in which vol.更現代的版本分別是：柏林， " targum昂克羅斯" （ 2卷，柏林， 1884年） ，其中第一卷。 I contains the text according to the Sabbioneta edition, and vol.載文據該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，闡發; yemanites在耶路撒冷有印有一個版本的pentateuch （ sefer keter不知）從手稿的阿拉伯文翻譯由saadya （耶路撒冷， 1894年至1901年） ，其中出版元音指著上面的路線已改為線性指向;貝恩海姆" targum的昂克羅斯以成因" （倫敦， 1896年） ，對文本的也門手稿。 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).除了以拉丁語翻譯中的多本聖經，有一個由fagius （ strasburg ， 1546號決議） ;此外，還有一個英語翻譯etheridge " targum的昂克羅斯和Jonathan Ben uzziel就在肚子裡，隨著碎片的耶路撒冷targum " ，從沙爾代（ 2卷，倫敦， 1862年至1865年） 。
THE TARGUM OF JONATHAN (YONATHAN)該targum的喬納森（ 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.該targum向先知（ priores ，歷史書籍; posteriores ，實際是先知） ，現在存在的原因是喬納森奔uzziel ，誰是說，對權力的巴比倫" megillah " ，第3 A ，已擬定它的口頭上，根據與指示哈該書， zachariah ，瑪拉基書。 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.這種說法或許意味著，在他的論述，他給人傳統的解釋是，已轉交由一代又一代地，因為早期時代。 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.根據巴比倫的" sukkah " （第28A =巴巴bathra 134a的） ，他是最引人注目的瞳孔的老hillel ，因此分配到的第一個基督教的世紀。 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.巴比倫塔木德經引述通道，從這個targum賦予他們Rab的約瑟夫酒吧hiya （四333 ） ，校長在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的約瑟夫被看作是一個偉大管理局對傳統的targum和他的判斷，對翻譯的許多個別段落是熱切地聽了他或許被視為編者的話targum 。 For Jonathan as for Onkelos the final settlement of the written form did not occur until the fifth Christian century.對於喬納森至於昂克羅斯最後解決的書面形式並沒有出現，直到第五基督教世紀。 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債權證明（ " einleitung " ，第二，版， 1893年，第308頁）認為targum對先知是年紀比律法- targum ，但產生的原因，是沒有說服力（參見dalman ， 15 ，各處） 。 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.在語言上，這targum辦法最密切的就是昂克羅斯;語法建設兩個是完全一樣的，但所用的字眼不同，而這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.在歷史書籍喬納森自己往往是expounder ，但在實際的先知性圖書博覽會在現實haggadic 。 The religious opinions and theological conceptions of the era that are interwoven are very instructive.宗教界的意見和神學觀念的時代，這是唇齒相依的，是非常有啟發性。 The text, further, is not free from later additions; from this cause arise the double translations of which the Targum contains several.案文進一步，是不是免費的，從後來的增補，從這項事業出現雙重翻譯，其中targum包含幾個。 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 " ，是第一個印有希伯來文和評論gimhi和利維在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.在稍後的日期，整個targum被印在猶太教的聖經，邦貝里和buxdorf ，並在多國聖經，安特衛普，巴黎和倫敦。 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正當codicis reuchliniani " （萊比錫， 1872年） 。 There are supplementary additions to this from an Erfurt manuscript in "Symmicta", I, 139.有補充增訂本，從愛爾福特手稿" 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.該targum向haphtarah就是要找到什麼是所謂的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).英語翻譯是：保利， "沙爾代意譯對先知以賽亞翻譯" （倫敦， 1871年） ;徵費" ， targum對以賽亞書， "我（倫敦， 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).這個稱號是不正確的;老一輩和更正確的名稱， "巴勒斯坦targum " ，是發現例如在寫作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.迄今這一名稱被淘汰任期xxxxxxx ，正如在此之前，巴勒斯坦猶太法典（三十至XXXX XXXX年） ，是在所謂的著作gaon特區shalon xxxxxxxxx .-- >從根本上的語言，這些targums是巴勒斯坦阿拉姆語，但一個非常混雜型。 Neither of them is homogeneous grammatically and lexically.無論他們是同質文法和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，詞句記得伽利略方言的巴勒斯坦猶太法典的偏好顯示為模仿語言的targum的昂克羅斯，同時還有其他的各種條款，屬於語言的巴比倫塔木德經。
A. Targum Yerushalmi I on the Pentateuch答： targum yerushalmi I對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.這就是一般所謂的targum的喬納森或偽喬納森，因為它是舉，在第一印刷版（威尼斯， 1591 ）的名義下，喬納森本uzziel 。 This designation, however, rests on a mistaken solution of an abbreviation.這個稱號，不過，落在一個錯誤的解決方案的一個縮寫。 The Targum could not have appeared in its present form before the second half of the seventh century.該targum不能出現在其目前的形式下半年前七世紀。 For example (Genesis 21:21), a wife and daughter of Mohammed are mentioned.譬如說（ 21時21分） ，妻子和女兒的穆罕默德提及。 Compare also (Genesis 49:26) the position of Esau and Ishmael as representatives of the Mohammedan world.比較也說（ 49:26 ）的立場，以掃和伊斯梅爾為代表的穆罕默德世界。 The Targum covers the entire Pentateuch.該targum涵蓋全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：將軍，六， 15個;十， 23歲;十八， 4 ; XX條， 15 ; 24條， 28條;四十一， 49 ;四十四， 30-31 ; exod ，四，八;列弗。 ， 24條， 4條; num個， 22 ， 18 ;第XXX號20B條， 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.至於它的形式，它是一個自由haggadic處理文本，即是一個論斷，而不是一個翻譯。 A large part of it is made up of legendary narratives; there are also dialogues, rhetorical and poetical digressions.很大一部分，它是由無數的傳說中的敘述，也存在對話，修辭學與詩離題。 The paraphrase also discusses religious and metaphysical conceptions, as was the custom of the Jewish mystics of the seventh century.該段還討論了宗教和形而上學的觀念，因為是定制的猶太神秘主義者的公元7世紀。 This Targum was first printed at Venice in 1591.這targum首次印在威尼斯第1591 。 It was also to be found in volume IV of the London Polyglot.它也被發現在第四卷的倫敦的多。 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).一個單獨的版本，這targum編輯從手稿在大英博物館（手稿addit 。 27031 ）金斯布格爾， " targum喬納森奔usiel zum pentat ， " （柏林， 1903年） 。 Concerning this codex cf.關於這一法典的CF 。 Barnstein in "Jew. Quart Rev.", XI (1899), 167 sqq. barnstein在"猶太人。夸脫牧師" ，第十一章（ 1899年） ， 167 sqq 。 An English translation has been published by Etheridge (supra).英文譯本已出版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也可以稱為零碎targum因為targum對整個pentateuch沒有被保存下來，但只有部分，它在許多更長和更短的通道，經常只有targum個別小詩或零件等。 These fragments were first printed in the rabbinical Bible of 1517.這些片段首次刊印在猶太教聖經的1517份。 In language, method of translation, and exegetical form they are related to the Pseudo-Jonathan.在語文，翻譯法，訓詁形式，是關係到偽喬納森。 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安排彙編碎片已保存的，是給予金斯布格爾在" zdmg " ， 57 （ 1903 ） ， 67 sqq ，並在同上。 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 ，就一個頁面來自geniza或存放在一個猶太教堂，為受損的手稿。 A Latin translation from the Venice edition of 1517 was published by Taylor (London, 1649); English tr.一個拉丁翻譯，從威尼斯版的1517份出版，由泰勒（倫敦， 1649 ） ;英語的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.意見之間的聯繫targums jerushalmi我和jerushalmi二，同意在一般都是能夠追溯到不同recensions的舊耶路撒冷targum 。 This is the view of Zunz (p. 73, and passim), and also that of Geiger, "Urschrift und Udersetzungen der Bibel" (Berlin, 1857), 454.這是鑑於聰茨（第73頁，並各處） ，也就是蓋格， " urschrift und udersetzungen明鏡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 （紅外線） ，得出結論認為，根據雙方的零碎targum及整個偽喬納森是一個完整的耶路撒冷targum後talmudic原產地，但兩targums ， jerushalmi一和二，假定存在的targum對昂克羅斯。 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.殘缺targum給人從這個古老的耶路撒冷targum給人從這個古老的耶路撒冷targum ，根據bassfreund ，只有此事補充昂克羅斯，而昂克羅斯和耶路撒冷targum被用來編寫偽喬納森。 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，以他的版本的偽喬納森（見下文）金斯布格爾試圖證明，無論是零碎targum和偽喬納森可追溯到一個非常古老的巴勒斯坦targum ，這是不是受targum的昂克羅斯直到稍後日期。 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.殘缺targum ，在金斯布格爾的意見，代表了一個變收集，而不是昂克羅斯（ bassfreund認為） ，但另一recensions的古代耶路撒冷targum 。 Ginsburger's views will have to be accepted as the more probable.金斯布格爾的意見，將不得不接受的，因為更多的可能。
C. Targum Yerushalmi III長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 ）得支離破碎，這是由於在舊版本的pentateuch ，里斯本（ 1491 ） ， salonica （ 1520 ） ，君士坦丁堡（ 1546 ） ，威尼斯（ 1591 ） ，並在幾個手稿幾乎所有已公佈的金斯布格爾"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對先知和個別書籍的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).至於targums對先知德lagarde給reuchlin的註釋，由" nebi'im法典" ，在導言（第六-四十二） ，以他的" prophetae chaldice " （紅外線） 。 There are fragments on Josue, Judges, Samuel, Kings, Isaias, Jeremias, Amos, Jonas, Zacharias.有片段對josue ，法官，薩穆埃爾，國王，伊薩亞斯羅， jeremias ，阿莫斯，盟，撒迦利亞。 [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.他們的工作，各作家和有性格較多或較少的私人事業，與生產，其中學校是無所事事。 Linguistically they are to be regarded as the work artificially produced of a late age.在語言上，他們都被視為該工作人為地製作了一晚的年齡。 They depend in the main on the Jerusalem Targums and probably belong to the same era; the Targum on Chronicles may be somewhat later.他們依賴在主體對耶路撒冷targums並可能屬於同一個時代; targum對方志可能有點遲。 Three groups are to be distinguished as regards linguistic character and relation to the original text:三組都以區別於至於語言特徵和有關的原文：
(a) Targums to Proverbs, Psalms, and Job; （一） targums以諺語，聖歌，並安排工作;
(b) Targums to the five Megilloth, that is Ruth, Esther, Lamentations, Ecclesiastes, Canticles; （二） targums給五megilloth ，這是羅思，埃絲特，悲嘆，傳道書， canticles ;
(c) Targums to the Books of Chronicles. （三） targums向書籍的編年史。
The Targums mentioned under (a) adhere relatively closest to the text of the Bible.該targums上文第（一）堅持相對最接近文聖經。 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.該targum以諺語是在語言和內容非常依賴於文本的敘利亞文peschitto ，只不過是多一點的一個猶太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萬" ，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.鮑姆加特納， "練習曲批判sur l'國務杜案文杜livre萬proverbes " （萊比錫， 1890 ） ， 267 sqq 。 ] haggadic增補發現只是偶爾在targum就詩篇。 In a number of passages a second translation is introduced with the remark "another Targum".在一些段落第二次翻譯，介紹了同一句話： "另一個targum " 。 The Targum to Job contains many more additions.該targum求職包含了許多更增補。 There are also variants of the usual formula of citation, and much oftener than in the Targum on the Psalms.也有變種的一般公式引文，並取得不少oftener比在targum就詩篇。 In style and language this Targum resembles that on the Psalms, consequently both perhaps are the work of the same author.在風格和語言，這targum相似，就詩篇，因此兩者也許是工作的同一作者。
(b) The Targums on the Megilloth are not in reality translations but rather Haggadic commentaries. （二） targums就megilloth是不是在現實中譯本，而是haggadic評論文章。 the Biblical text is most clearly evident in the Targums to Ruth and to Lamentations.聖經的文字是最顯而易見的，在targums向羅思和悲嘆。 The Targum to Ecclesiastes is a tasteless declamation upon the text on which it is based; that on Canticles is an allegorico-mystical Midrash.該targum以傳道書是一種無味declamation後的案文，它是基於這對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.有兩個targums以埃絲特，一個緊密類似於一個意譯，並沒有傳說交織;另一方面，所謂targum scheni ，先後字一個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.這只是一個小的程度翻譯;更大的一部分，它的故事，傳說，並論述說，有輕微的，但他涉嫌與內容的圖書。
(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對書籍的地方志編輯從手稿在愛爾福特由薩默爾貝克（ 2分，奧格斯堡， 1680年至1683年） ;較為完整和正確的文本採取了從手稿在劍橋是主編威爾金斯， " paraphrasis chaldica在librum priorem等posteriorem chronicorum " （阿姆斯特丹， 17時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）印製，為第一次在邦貝里聖經，在1517份;事後在" polyglots "的安特衛普，巴黎和倫敦。 A modern edition from the Bomberg text, with Chronicles from the Erfurt Codex, was edited by de Lagarde, "Hagiographa chaldaice" (Leipzig, 1873).一個現代版從邦貝里文本，對地方志，從愛爾福特法典，是主編德lagarde ， " hagiographa chaldaice " （萊比錫， 1873年） 。
Publication information Written by Fr.出版信息寫的神父。 Schühlein. schühlein 。 Transcribed by John D. Beetham.轉錄由約翰D beetham 。 The Catholic Encyclopedia, Volume XIV.天主教百科全書，體積十四。 Published 1912. 1912年出版。 New York: Robert Appleton Company.紐約：羅伯特Appleton還公司。 Nihil Obstat, July 1, 1912. nihil obstat ， 1912年7月1日。 Remy Lafort, STD, Censor.人頭馬lafort ，性病，檢查員。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +約翰farley樞機主教，大主教紐約
Bibliography參考書目
GENERAL: ZUNZ, Die gottesdienstlichen Vortrage der Juden (Berlin, 1832), 61-83; HAUSDORFF, Zur Gesch.一般：聰茨，模具gottesdienstlichen vortrage明鏡juden （柏林， 1832 ） ， 61-83 ;的Hausdorff ， zur gesch 。 der Targumim nach talmudischen Quellen in Monatschr.明鏡targumim nach talmudischen quellen在monatschr 。 fur Gesch.毛皮gesch 。 u.美國 Wissensch. wissensch 。 des Judentums, XXXVIII (1894), 203 sqq., 241 sqq.; MAYBAUM, Die Anthropomorphien u.萬judentums ，三十八（ 1894 ） ， 203 sqq ， 241 sqq 。 ; maybaum ，模具anthropomorphien美國 Anthropopathien bei Onkelos u. anthropopathien鼻昂克羅斯美國 in den spateren Targumim (Breslau, 1878); GINSBURGER, Die Anthropomorphismus in den Thargumim in Jahrbucher fur prot.在Den spateren targumim （布雷斯勞， 1878年） ;金斯布格爾，模具anthropomorphismus在書齋thargumim在jahrbucher毛皮質子。 Theol. theol 。 (Brunswick, 1891), 262 sqq., 430 sqq. （不倫瑞克， 1891 ） ， 262 sqq ， 430 sqq 。 As regards the language: DALMAN, Grammatik des judisch-palastinischen Aramaisch (2nd ed., Leipzig, 1905); IDEM, Aramaisch-neuhebr.至於語言： dalman ，文法萬judisch - palastinischen aramaisch （第二版，萊比錫， 1905年） ;同上， aramaisch - neuhebr 。 Worterbuch (Frankfort, 1897-1901). worterbuch （法蘭克福， 1897年至1901年） 。
I. THE TARGUM OF ONKELOS: KAUTZSCH, Mitteilung uber eine alte Handschr.一， targum的昂克羅斯： kautzsch ， mitteilung產品eine更改及handschr 。 des Targ.萬targ 。 Onk. onk 。 in Cod.在鱈魚。 Socini, No. 84 (Halle, 1893); BERLINER, Die Massorah zum Targ.索奇尼，第84號（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（萊比錫， 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，產品模具藝術明鏡ubersetzung的IM湯匙onk 。 in Theol.在theol 。 Studien u.研究會美國 Kritiken (Gotha, 1901), 351-77. kritiken （哥達， 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.該targum的喬納森： practorius之targum祖josua nach yemenischer uberlieferung （柏林， 1899年） ;同上，之targum zum buch明鏡里克特nach也門。 Uberlieferung (Berlin, 1900); WOLFSOHN, Das Targum zum Propheten Jeremias in yemen. uberlieferung （柏林， 1900年） ; wolfsohn之targum zum propheten jeremias在也門。 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;賴特targum祖盟（倫敦， 1857年） ;阿德勒， targum到結果公佈在猶太人。 Quart.夸脫。 Rev., VII (1895), 630 sqq.; BACHER, Kritische Untersuchungen zum Prophetentargum in ZD MG, XXVIII (1874), I sqq.; KLEIN in loc.牧師，第七章（ 1895 ） ， 630 sqq 。 ; bacher ， kritische untersuchungen zum prophetentargum在zd毫克，二十八（ 1874年）的時候，我sqq ;克萊因在同上。 cit., XXIX (1875), 157 sqq.; FRANKEL, Zu dem Targum der Propheten (Breslau, 1872).引文中，第29屆（ 1875 ） ， 157 sqq 。 ;弗蘭克爾，祖DEM的targum明鏡propheten （布雷斯勞， 1872 ） 。
TARGUM YERUSHALMI I: SELIGSOHN AND TRAUB, Uber den Geist der Ubersetzung des Jonathan ben Usiel zum Pent. targum yerushalmi ： seligsohn和安特勞布，產品書齋geist明鏡ubersetzung萬喬納森奔usiel zum在肚子裡。 etc. in Monatschrift fur Gesch.等monatschrift毛皮gesch 。 u.美國 Wissenschaft des Judentums (1857), 96 sqq., 138 sqq.; MARMORSTEIN, Studien zum Pseudo-Jonathan Targum (Presburg, 1905). wissenschaft萬judentums （ 1857年） ， 96 sqq ， 138 sqq 。 ;馬莫施泰因，研究會zum偽喬納森targum （ presburg ， 1905 ） 。
TARGUM YERUSHALMI II: GINSBURGER, Das Fragmententargum (Berlin, 1899); (1) Targum according to Cod. targum yerushalmi二：金斯布格爾之fragmententargum （柏林， 1899年） ; （ 1 ） targum據鱈魚。 110 of the National Library at Paris; (2) variants from Cod. 110國家圖書館在巴黎（ 2 ）變體，從鱈魚。 Vat.增值稅。 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 ）報價從老作家;事項補充這項工作，是由於馬克思在： Zeitschrift毛皮黑布爾。 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美國 sein Verhaltnis zu den anderen palast.登盛verhaltnis祖書齋anderen palast 。 Targumim in Monatschrift fur Gesch. targumim在monatschrift毛皮gesch 。 u.美國 Wissenschaft des Judentums, XL (1896), 1 sqq., 49 sqq., 97 sqq., 145 sqq., 241 sqq., 352 sqq., 396 sqq.; GINSBURGER, loc. wissenschaft萬judentums ， xl （ 1896 ） ， 1 sqq ， 49 sqq ， 97 sqq ， 145 sqq ， 241 sqq ， 352 sqq ， 396 sqq 。 ;金斯布格爾，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 。 ;序偽喬納森，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明鏡jerusalemischen pentat 。 Targume (Berlin, 1905). targume （柏林， 1905年） 。
TARGUM YERUSHALMI III: LEVY, Das Targums zu Koheleth nach sudarab. targum yerushalmi三：徵之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以這首歌的歌（倫敦， 1908年） ，翻譯;波斯納之targum rischon祖四 bibl. bibl 。 B. Esther (Breslau, 1896); DAVID, Das Targum scheni zum B. Esther (Berlin, 1898); TAYLOR, Targ.乙埃絲特（布雷斯勞， 1896 ） ;大衛之targum scheni zum乙埃絲特（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 （倫敦， 1655年） ; gelbhaus之targum scheni zum乙埃絲特（法蘭克福， 1893年） 。
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