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Targum

Targum is the distinctive designation of the Aramaic=20 translations or paraphrases of the Old Testament. After the return = from=20 exile Aramaic gradually won the ascendancy as the colloquial = language over=20 the slowly decaying Hebrew until, from probably the last century = before=20 the Christian=20 era, Hebrew was hardly more than the language of the schools and = of=20 worship. As the majority of the population ceased to be conversant = with=20 the sacred language it became necessary to provide translations = for the=20 better understanding of the passages of the Bible read in Hebrew = at the=20 liturgical services. Thus to meet this need it became customary to = add to=20 the portions of the Scriptures read on the Sabbath an explanatory = oral=20 translation =97 a Targum. At first this was probably done only for = the more=20 difficult passages, but as time went on, for the entire text. The = "Mishna"=20 gives more elaborate instructions as to the way in which this = translating=20 should be done. According to the "Megillah" (IV, 4), when the = lesson to be=20 read aloud was from the "Torah" only one verse was to be read to = the=20 translator (Methurgeman). When the lesson was from the = "Nebi'im" it=20 was permitted to read three to him, unless each verse formed a = special=20 division. The directions also state which portions are to be read = aloud=20 but not translated (cf. for instance "Meg.", IV, 10), and a = warning is=20 given against translations that are either to free, palliative,=20 allegorical, etc.=20

Another regulation was that the Targum was not to be written = down=20 ("Jer. Meg.", IV, i =3D fol. 74d). This prohibition, however, = probably=20 referred only to the interpretation given in the synagogue and did = not=20 apply to private use or to its employment in study. In any case, = written=20 Targums must have existed at an early date. Thus, for instance, = one on the=20 Book of Job is mentioned in the era of Gamaliel I = (middle=20 of the first century A.D.), which he, however, was not willing to=20 recognize ("Sabb.", 115a; cf. "Tos. Sabb.", 13, 2=3Dp. 128, ed.=20 Zuckermandel). If Matt., xxvii, 46, gives the Aramaic form of Ps., = xxi, 2,=20 the last utterance of the Saviour upon the Cross, this shows that = even=20 then the Psalms were current among the people in the Aramaic = language;=20 moreover, Ephes., iv, 8, has a closer connection with the Targum = to Ps.,=20 lxvii, 19, than with the Masoretic text. In addition, the "Mishna=20 Yadayim", IV, 5, and "Sabb.", XVI, also indicates the early = existence of=20 MSS. of the Targum. These MSS., however, were only owned privately = not=20 officially as for a long period the Targums were without = authoritative and=20 official importance in Palestine. This authoritative position was = first=20 gained among the Babylonian Jews and through their influence the = Targums=20 were also more highly esteemed in Palestine, at least the two = older ones.=20 In the form in which they exist at present no Targum that has been = preserved goes back further than the fifth century. Various = indication,=20 however, show the great antiquity of the main contents of many = Targums,=20 their theology among other things. That as early as the third = century the=20 text, for instance, of the Targum on the Pentateuch was regarded = by the=20 synagogue as traditionally settled is evident from the "Mishna = Meg.", IV,=20 10, "Jer. Meg.", 74d, "Hab. Kidd.", 49d, "Tos. Meg.", IV, 41. = There are=20 Targums to all the canonical books excepting Daniel, Ezra, and = Nehemiah;=20 for some books of the Bible there are several Targums. As regards = age and=20 linguistic character they may be divided into three classes: (1) = Targum of=20 Onkelos and Targum of Jonathan; (2) Jerusalem Targums; (3) Targum = on the=20 Hagiographa.=20

The form of language used in the Targums is called specifically = "Targum=20 dialect". It belongs to western Aramaic and more particularly to = the=20 Aramaic of Palestine. Its home in to be sought in Judea, the = ancient seat=20 of the learning of the scribes. It should be borne in mind that = this=20 Targumic language does not represent the spoken Aramaic, but is = the result=20 of the labours of scholars. Consequently the point under = discussion turns=20 on a literary Aramaic originally formed in Judea. This is = particularly=20 true of the two earlier Targums; the later ones show generally an=20 artificially mixed type of language. The traditional pointing of = the texts=20 is valueless and misleading: a more certain basis was first = offered by=20 MSS. from Southern Arabia in which the pointing for the vowels was = placed=20 above the line. In Arabia the old synagogal custom of reciting the = Targum=20 at the religious services had been retained, and consequently more = interest was felt there in the pronunciation. It must be = acknowledged,=20 however, that this cannot be regarded as a direct pronunciation of = the=20 Palestinian pronunciation; it may have sprung from a formal = treatment of=20 the Targum of Onkelos customary among the Babylonian scholars. As = regards=20 the method of translation all Targums in common strive to avoid as = much as=20 possible anthropomorphisms and anthropopathic terms, as well as = other=20 apparently undignified expressions concerning, and descriptive of = God. The = Targums are=20 printed in the Rabbinical and Polyglot Bibles, although the two do = not=20 always contain the same Targums or an equal number of them. See = below for=20 particulars as to individual editions.=20

I. THE TARGUM OF ONKELOS

The official Targum to the Pentateuch is designated by the name = of=20 Onkelos. In the Babylonian Talmud and in the Tosephta, = Onkelos is=20 the name of a proselyte who is mentioned as a contemporay of the = elder Gamaliel = ("Aboda=20 zara", 11a; cf. "Tos. sabb.", 8=3Dp. 119, ed. Zuckermandel). The = labours of=20 Onkelos are referred to in "Meg.", 3a, in the following words: = "Rab=20 Jeremiya, according to others Rab Hiya bar Abba says: 'According = to the=20 statement of Rab Eliezer and Rab Josua, Onkelos the proselyte has = said,=20 that is, has orally formulated, the Targum of the Torah'". Gaon = Sar Shalon=20 (d. 859) was the first who, taking this passage as a basis, called = the=20 Pentateuch-Targum the Targum of Onkelos. This he did in an opinion = concerning the Targum which he evidently had before him at the = time in a=20 written copy. The designation that thus arose became customary = through its=20 acceptance by Rashi and others. It is evident, however, that in = the=20 passage mentioned ("Meg.", 3a) there has been a confusion with the = name of=20 Aquila, the translator of the Bible, for the older parallel = passage of the=20 Palestinian Talmud ("Meg.", I, 11 =3D fol. 71c) says the same of = Aquila and=20 his Greek translation of the Bible. Compare also Midrash, = Tanchuma,=20 Mishpatim, 91, 92 (ed. Mantua, 1863, fol. 36b). Thus it seems that = in=20 Babylonia the old and correct knowledge of the Greek translation = of the=20 proselyte Aquila was erroneously transferred to the anonymous = Aramaic=20 translation, that consequently Onkelos (instead of Akylas) is a = corrupted=20 form or a provincial modification of Aquila. It=20 is not necessary to discuss here earlier views concerning this = point. The=20 effort to prove the existence of an Onkelos distinct from Aquila = is still=20 made by Friedmann ("Onkelos and Aquila" in "Jahresber. der=20 Israelit.-theol. Lehranstalt in Wien", 1896), but the proof = adduced is not=20 convincing (cf. Blau in "Jewish Quarterly Review," IX, 1897, p. = 727 sqq.).=20

Thus it is not known who wrote the Targum named after Onkelos. = In any=20 case the Targum, at least the greater part of it, is old, a fact = indicated=20 by the connection with Rab Eliezer and Rab Josua, and belongs = probably to=20 the second, or it may be to the first century of our era. It = arose, as the=20 idiom shows, in Judea, but it received official recognition first = from the=20 Babylonian Rabbis, and is therefore called by them "our Targum", = or is=20 quoted with the formula "as we translate". Rab Natronay (d. 869) = in=20 speaking of this says, that it is not permitted to replace it in = the=20 services of the synagogue by any other translation of the = Pentateuch. The=20 high reputation of this authorized translation is shown by the = fact that=20 it has a Masorah of its own. The fixing of the written form, and = thereby=20 the final settlement of the text as well, should not be assigned = to a date=20 before the fifth century. The language is, in general, an = artificial form=20 of speech closely connected with the Biblical Aramaic. It is = probably not=20 the spoken Aramaic used as a dialect by the Jewish people, but a = copy made=20 by scholars of the Hebraic original, of which the Targum claims to = give=20 the most faithful reproduction possible. In doing this the Aramaic = language is treated similarly to the Greek in the translation of = Aquila,=20 consequently the many Hebraic idioms. There is no positive proof = (Dalman,=20 "Gramm", 13) of a corrupting influence of the Babylonian dialect = as=20 Noldeke held ["Semit. Sprachen" (1887), 32; (2nd ed., 1899), 38].=20

As regards the character of the translation it is, taken = altogether,=20 fairly literal. Anthropomorphic and anthropopathic expressions are = avoided=20 by roundabout expressions or in other ways; obscure Hebrew words = are often=20 taken without change into the text; proper names are frequently=20 interpreted, as Shinar-Babylon, Ishmaelites-Arabs; for figurative=20 expressions are substituted the corresponding literal ones. = Haggadic=20 interpretation is only used at times, for instance in prophetic = passages,=20 as Gen., xlix; Num., xxiv; Deut., xxxii. This Targum was first = printed at=20 Bologna (1482) together with the Hebrew text of the Bible and the=20 commentary of Rashi; later, in the Rabbinical Bibles of Bomberg = and=20 Buxtorf, and with a Latin translation in the Complutensian = Polyglot=20 (1517), and the Polyglots of Antwerp (1569), Paris (1645), and = London=20 (1657). Among separate editions of the Targum special mention = should be=20 made of that printed in 1557 at Sabbioneta. More modern editions = are:=20 Berliner, "Targum Onkelos" (2 vols., Berlin, 1884), in which vol. = I=20 contains the text according to the Sabbioneta edition, and vol. = II,=20 elucidations; the Yemanites at Jerusalem have printed with an = edition of=20 the Pentateuch (sefer Keter tora) from MSS. the Arabic = translation=20 by Saadya (Jerusalem, 1894-1901), in which publication the vowel = pointing=20 above the line has been changed to sublinear pointing; Barnheim, = "The=20 Targum of Onkelos to Genesis" (London, 1896), on the text of the = Yemen=20 manuscripts. In addition to the Latin translations in the Polyglot = Bibles=20 there is one by Fagius (Strasburg, 1546); there is also an English = translation by Etheridge, "The Targum of Onkelos and Jonathan ben = Uzziel=20 on the Pent., with the Fragments of the Jerusalem Targum", from = the=20 Chaldee (2 vols., London, 1862-65).=20

THE TARGUM OF JONATHAN (YONATHAN)

The Targum to the Prophets (priores, historical books;=20 posteriores, the actual Prophets) now in existence is = ascribed to=20 Jonathan ben Uzziel, who is said on the authority of the = Babylonian=20 "Megillah", 3a, to have formulated it orally, in accordance with = the=20 instructions of Haggai, Zachariah, and Malachi. This assertion = probably=20 means that in his exposition he gives the traditional = interpretation that=20 had been handed down from one generation to another since early = times.=20 According to the Babylonian "Sukkah" (28a =3D baba bathra 134a), = he was the=20 most noted pupil of the elder Hillel, and is therefore assigned to = the=20 first Christian=20 century. The Babylonian Talmud in quoting passages from this = Targum=20 ascribes them to Rab Joseph bar Hiya (d. 333), the head of the = school at=20 Pumbaditha. Rab Joseph was regarded as a great authority on the = tradition=20 of the Targum and his judgment on the translation of many = individual=20 passages was eagerly listened to; he may perhaps be considered as = the=20 editor of this Targum. For Jonathan as for Onkelos the final = settlement of=20 the written form did not occur until the fifth Christian = century.=20 Cornill claims to show ("Einleitung", 2nd., ed., 1893, p. 308) = that the=20 Targum on the Prophets is older than the Torah-Targum, but the = reasons=20 produced are not convincing (cf. Dalman, 15, passim).=20 Linguistically, this Targum approaches most closely that of = Onkelos; in=20 grammatical construction the two are alike but the words used = differ, and=20 this Targum is more paraphrastic. In the historical books Jonathan = himself=20 is often the expounder, but in the actual prophetic books the = exposition=20 is in reality Haggadic. The religious opinions and theological = conceptions=20 of the era that are interwoven are very instructive. The text, = further, is=20 not free from later additions; from this cause arise the double=20 translations of which the Targum contains several. The "Prophetae = priores"=20 was the first printed with the Hebrew text and the commentaries of = Gimhi=20 and Levi at Leiria, Portugal, in 1494. At a later date the whole = Targum=20 was printed in the Rabbinical Bibles of Bomberg and Buxdorf and in = the=20 Polyglot Bibles of Antwerp, Paris, and London. The last edition is = that of=20 de Lagarde, "Prophetae chaldice e fide codicis Reuchliniani" = (Leipzig,=20 1872). There are supplementary additions to this from an Erfurt = MS. in=20 "Symmicta", I, 139. The Targum to the Haphtarah is to be found in = what is=20 called the Pentateuch edition of the Yemanites at Jerusalem. = English=20 translations are: Pauli, "The Chaldee Paraphrase on the Prophet = Isaiah=20 Translated" (London, 1871); Levy, "Targum on Isaiah," I (London, = 1889).=20

II. THE JERUSALEM TARGUMS

This designation is not correct; the older and more correct = name,=20 "Palestinian Targum", is found for instance in the writings of = Gaon Hai=20 (d. 1038). Fundamentally=20 the language of these Targums is Palestinian Aramaic but of a very = mixed=20 type. Neither of them is homogeneous grammatically and lexically. = Besides=20 expressions that recall the Galilean dialect of the Palestinian = Talmud a=20 preference is shown for imitation of the language of the Targum of = Onkelos, while there are also various terms belonging to the = language of=20 the Babylonian Talmud.=20

A. Targum Yerushalmi I on the Pentateuch=20

This is generally called the Targum of Jonathan or of the=20 Pseudo-Jonathan, because it is cited in the first printed edition = (Venice,=20 1591) under the name of Jonathan ben Uzziel. This designation, = however,=20 rests on a mistaken solution of an abbreviation. The Targum could = not have=20 appeared in its present form before the second half of the seventh = century. For example (Gen., xxi, 21), a wife and daughter of Mohammed = are=20 mentioned. Compare also (Gen., xlix, 26) the position of Esau and = Ishmael=20 as representatives of the Mohammedan = world.=20 The Targum covers the entire Pentateuch. The only passages that = are=20 lacking are: Gen., vi, 15; x, 23; xviii, 4; xx, 15; xxiv, 28; xli, = 49;=20 xliv, 30-31; Exod., iv, 8; Lev., xxiv, 4; Num., xxii, 18; xxx, = 20b, 21a;=20 xxxvi, 8-9. As to its form it is a free Haggadic treatment of the = text,=20 that is, an exposition of rather than a translation. A large part = of it is=20 made up of legendary narratives; there are also dialogues, = rhetorical and=20 poetical digressions. The paraphrase also discusses religious and=20 metaphysical conceptions, as was the custom of the Jewish mystics = of the=20 seventh century. This Targum was first printed at Venice in 1591. = It was=20 also to be found in volume IV of the London Polyglot. A separate = edition=20 of this Targum was edited from the manuscript in the British = Museum (MS.=20 Addit. 27031) by Ginsburger, "Targum Jonathan ben Usiel zum = Pentat,"=20 (Berlin, 1903). Concerning this codex cf. Barnstein in "Jew. Quart = Rev.",=20 XI (1899), 167 sqq. An English translation has been published by = Etheridge=20 (supra).=20

B. Targum Yerushalmi II=20

Targum Yerushalmi on the Pentateuch is also called the = Fragmentary=20 targum because the Targum on the entire Pentateuch has not been = preserved,=20 but only portions of it on numerous longer and shorter passages,=20 frequently only the Targum on individual verses or parts of such. = These=20 fragments were first printed in the rabbinical Bible of 1517. In = language,=20 method of translation, and exegetical form they are related to the = Pseudo-Jonathan. A perspicuously arranged compilation of the = fragments=20 that have been preserved is given by Ginsburger in the "ZDMG", = LVII=20 (1903), 67 sqq., and in loc. cit., LVIII (1904), 374 sqq., on a = page that=20 came from a geniza or repository in a synagogue for damaged = manuscripts. A Latin translation from the Venice edition of 1517 = was=20 published by Taylor (London, 1649); English tr. by Etheridge=20 (supra).=20

Opinions concerning the connection between the Targums = Jerushalmi I and=20 Jerushalmi II agree in general that both are to be traced back to=20 different recensions of an old Jerusalem Targum. This is the view = of Zunz=20 (p. 73, and passim), and also that of Geiger, "Urschrift und = Udersetzungen=20 der Bibel" (Berlin, 1857), 454. Bassfreund (infra) reaches = the=20 conclusion that the basis both of the Fragmentary Targum and that = of the=20 Pseudo-Jonathan is a complete Jerusalem Targum of post-Talmudic = origin,=20 but that the two Targums, Jerushalmi I and II, presuppose the = existence of=20 the Targum of Onkelos. The Fragmentary Targum gives from this = ancient=20 Jerusalem Targum gives from this ancient Jerusalem Targum, = according to=20 Bassfreund, only matter supplementary to Onkelos, while Onkelos = and the=20 Jerusalem Targum have been used in preparing the Pseudo-Jonathan. = In the=20 preface to his edition of the Pseudo-Jonathan (see below) = Ginsburger tries=20 to prove that both the Fragmentary Targum and the Pseudo-Jonathan = may be=20 traced back to a very ancient Palestinian Targum, which was not = influenced=20 by the Targum of Onkelos until a later date. The Fragmentary = Targum, in=20 Ginsburger's opinion, represents a variant collection, not to = Onkelos (as=20 Bassfreund thinks), but to another recensions of that ancient = Jerusalem=20 Targum. Ginsburger's views will have to be accepted as the more = probable.=20

C. Targum Yerushalmi III=20

Targum Yerushalmi III is the name assigned by Dalman (Gramm., = 29) to=20 fragments which are given in old editions of the Pentateuch, as = Lisbon=20 (1491), Salonica (1520), Constantinople (1546), Venice (1591), and = in=20 several MSS. Nearly all have been published by Ginsburger, "Das=20 Fragmententargum" (1899), 71-74.=20

D. Other Jerusalem Targums=20

There have also been Jerusalem Targums on the Prophets and on=20 individual books of the Hagiographa. As regards the Targums on the = Prophets de Lagarde has given Reuchlin's notes from the "Nebi'im = Codex" in=20 the introduction (pp. VI-XLII) to his "Prophetae chaldice" = (infra).=20 There are fragments on Josue, Judges, Samuel, Kings, Isaias, = Jeremias,=20 Amos, Jonas, Zacharias. [Cf. Bacher in "ZDMG", XXVIII (1874), = 1-72; XXIX=20 (1875), 157 sqq., 319 sq.]=20

III. TARGUMS ON THE HAGIOGRAPHA

They are the work of various authors and have the character = more or=20 less of private undertakings, with the production of which the = schools had=20 nothing to do. Linguistically they are to be regarded as the work=20 artificially produced of a late age. They depend in the main on = the=20 Jerusalem Targums and probably belong to the same era; the Targum = on=20 Chronicles may be somewhat later. Three groups are to be = distinguished as=20 regards linguistic character and relation to the original text: = (a)=20 Targums to Proverbs, Psalms, and Job; (b) Targums to the five=20 Megilloth, that is Ruth, Esther, Lamentations, = Ecclesiastes,=20 Canticles; (c) Targums to the Books of Chronicles.=20

The Targums mentioned under (a) adhere relatively closest to = the text=20 of the Bible. The Targum to Proverbs is in language and contents = very=20 dependent on the text of the Syriac Peschitto, and is but little = more than=20 a Jewish recension of the same. [Cf. Noldeke in "Merx' Archiv fur=20 wissenschaftl. Erforschung des A. T.", II (1872), 246 sqq.' = Baumgartner,=20 "Etude critique sur l'etat du texte du livre des Proverbes" = (Leipzig,=20 1890), 267 sqq.] Haggadic additions are found only occasionally in = the=20 Targum on the Psalms. In a number of passages a second translation = is=20 introduced with the remark "another Targum". The Targum to Job = contains=20 many more additions. There are also variants of the usual formula = of=20 citation, and much oftener than in the Targum on the Psalms. In = style and=20 language this Targum resembles that on the Psalms, consequently = both=20 perhaps are the work of the same author.=20

(b) The Targums on the Megilloth are not in reality = translations=20 but rather Haggadic commentaries. the Biblical text is most = clearly=20 evident in the Targums to Ruth and to Lamentations. The Targum to=20 Ecclesiastes is a tasteless declamation upon the text on which it = is=20 based; that on Canticles is an allegorico-mystical Midrash. There = are two=20 Targums to Esther, the one closely resembles a paraphrase and has = no=20 legends interwoven with it; the other, called Targum = scheni, has=20 altogether the character of a Midrash. It is only to a small = degree a=20 translation; the greater part of it consists of stories, legends, = and=20 discourses that have but slight connection with the contents of = the book.=20

(c) A Targum on the Books of Chronicles was edited from a MS. = in Erfurt=20 by Matthias Beck (2 pts., Augsburg, 1680-83); a more complete and = correct=20 text taken from a MS. at Cambridge was edited by Wilkins, = "Paraphrasis=20 Chaldica in librum priorem et posteriorem Chronicorum" (Amsterdam, = 1715).=20

All the Targums to the Hagiographa (excepting Chronicles) were = printed=20 for the first time in the Bomberg Bible in 1517; afterwards in the = "Polyglots" of Antwerp, Paris, and London. A modern edition from = the=20 Bomberg text, with Chronicles from the Erfurt Codex, was edited by = de=20 Lagarde, "Hagiographa chaldaice" (Leipzig, 1873).

GENERAL: ZUNZ, Die gottesdienstlichen = Vortrage der=20 Juden (Berlin, 1832), 61-83; HAUSDORFF, Zur Gesch. der = Targumim=20 nach talmudischen Quellen in Monatschr. fur Gesch. u. = Wissensch.=20 des Judentums, XXXVIII (1894), 203 sqq., 241 sqq.; MAYBAUM, = Die=20 Anthropomorphien u. Anthropopathien bei Onkelos u. in den spateren = Targumim (Breslau, 1878); GINSBURGER, Die = Anthropomorphismus in den=20 Thargumim in Jahrbucher fur prot. Theol. (Brunswick, = 1891), 262=20 sqq., 430 sqq. As regards the language: DALMAN, Grammatik des=20 judisch-palastinischen Aramaisch (2nd ed., Leipzig, 1905); = IDEM,=20 Aramaisch-neuhebr. Worterbuch (Frankfort, 1897-1901).=20

I. THE TARGUM OF ONKELOS: KAUTZSCH, Mitteilung uber eine = alte=20 Handschr. des Targ. Onk. in Cod. Socini, No. 84 (Halle, = 1893);=20 BERLINER, Die Massorah zum Targ. O. (Leipzig, 1877); = LANDAUER,=20 Die Masorah zum O. (Amsterdam, 1896); BREDERECK, = Concordanz zum=20 T. O. (Giessen, 1906); IDEM, Uber die Art der Ubersetzung = im T.=20 Onk. in Theol. Studien u. Kritiken (Gotha, 1901), = 351-77.=20

THE TARGUM OF JONATHAN: PRACTORIUS, Das Targum zu Josua nach = Yemenischer Uberlieferung (Berlin, 1899); IDEM, Das Targum = zum Buch=20 der Richter nach yemen. Uberlieferung (Berlin, 1900); = WOLFSOHN, Das=20 Targum zum Propheten Jeremias in yemen. Uberl. (Halle, 1902), = ch.=20 i-xii; SILBERMANN, Das Targum zu Ezechiel nach einer = sudarabischen=20 Handschrift (Strasburg, 1902), ch. i-x; WRIGHT, Targum zu = Jonas=20 (London, 1857); ADLER, Targum to Nahum in Jew. Quart. = Rev.,=20 VII (1895), 630 sqq.; BACHER, Kritische Untersuchungen zum=20 Prophetentargum in ZD MG, XXVIII (1874), I sqq.; KLEIN = in loc.=20 cit., XXIX (1875), 157 sqq.; FRANKEL, Zu dem Targum der = Propheten=20 (Breslau, 1872).=20

TARGUM YERUSHALMI I: SELIGSOHN AND TRAUB, Uber den Geist der = Ubersetzung des Jonathan ben Usiel zum Pent. etc. in = Monatschrift=20 fur Gesch. u. Wissenschaft des Judentums (1857), 96 sqq., 138 = sqq.;=20 MARMORSTEIN, Studien zum Pseudo-Jonathan Targum (Presburg, = 1905).=20

TARGUM YERUSHALMI II: GINSBURGER, Das Fragmententargum = (Berlin,=20 1899); (1) Targum according to Cod. 110 of the National Library at = Paris;=20 (2) variants from Cod. Vat. 440 and Lips. 1; (3) quotations from = old=20 writers; matter supplementary to this work is given by MARX in=20 Zeitschrift fur hebr. Bibliographie (1902), 55-58.=20

TARGUMS YERUSHALMI I & II: BASSFREUND, Das = Fragmententargum u.=20 sein Verhaltnis zu den anderen palast. Targumim in = Monatschrift fur=20 Gesch. u. Wissenschaft des Judentums, XL (1896), 1 sqq., 49 = sqq., 97=20 sqq., 145 sqq., 241 sqq., 352 sqq., 396 sqq.; GINSBURGER, loc. = cit., XLI=20 (1897), 289 sqq., 340 sqq.; preface to Pseudo-Jonathan, ed. = IDEM=20 (Berlin, 1903); NEUMARK, Lexikalische Untersuchungen zur = Sprache der=20 jerusalemischen Pentat. Targume (Berlin, 1905).=20

TARGUM YERUSHALMI III: LEVY, Das Targums zu Koheleth nach = sudarab.=20 Handschriften (Berlin, 1905); GOLLANCZ, Targum to the Song = of=20 Songs (London, 1908), translation; POSNER, Das Targum = Rischon zu d.=20 bibl. B. Esther (Breslau, 1896); DAVID, Das Targum scheni = zum B.=20 Esther (Berlin, 1898); TAYLOR, Targ. prius et posterius in = Estheram=20 . . . in linguam Latinam translatum (London, 1655); GELBHAUS, = Das=20 Targum scheni zum B. Esther (Frankfort, 1893).=20

FR. SCH=DCHLEIN
Transcribed by John D. Beetham=20

The Catholic Encyclopedia, = Volume=20 XIV
Copyright =A9 1912 by Robert Appleton Company
Online = Edition=20 Copyright =A9 2003 by K. Knight
Nihil Obstat, July 1, = 1912. Remy=20 Lafort, S.T.D., Censor
Imprimatur. +John Cardinal = Farley,=20 Archbishop of New = York

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